ellauri016.html on line 941: Isoissa kaupungeissa mamut saa toisistansa apua, muodostaa kansallisuusghettoja. Juhixen mielestä pikkukylässä vois olla helpompaa, kiintiöpaholainen voisi osallistua aktiivisesti kylätoimintaan, niinkuin Mämmilän iloinen neekeri, joka puhu hoono soomi sydän paikallaan.
ellauri089.html on line 101: That made him the first science fiction writer to break out of the "pulp ghetto". He also wrote for Boys' Life in 1952.
ellauri106.html on line 184: “The comedy is that the real haters of the bourgeois Jews, with the real contempt for their everyday lives, are these complex intellectual giants,” Zuckerman snorts. “They loathe them, and don’t particularly care for the smell of the Jewish proletariat either. All of them full of sympathy suddenly for the ghetto world of their traditional fathers now that the traditional fathers are filed for safekeeping in Beth Moses Memorial Park. When they were alive they wanted to strangle the immigrant bastards to death because they dared to think they could actually be of consequence without ever having read Proust past Swann’s Way. And the ghetto—what the ghetto saw of these guys was their heels: out, out, screaming for air, to write about great Jews like Ralph Waldo Emerson and William Dean Howells. But now that the Weathermen are around, and me and my friends Jerry Rubin and Herbert Marcuse and H. Rap Brown, it’s where oh where’s the inspired orderliness of those good old Hebrew school days? Where’s the linoleum? Where’s Aunt Rose? Where is all the wonderful inflexible patriarchal authority into which they wanted to stick a knife?”
ellauri106.html on line 590: Phillu häpesi vanhempiaan jotka käveli ghettoon sateessa ja toi mummeilta pahoja mamuruokia. Kålpirog i kruka ja kenkälaatikossa omenatorttua. NOLOA. Samoja luokkanousijan huonoja fiilixiä kuin Ferranten kirjassa. Meillä ei tarvinnut niitä olla, isovanhemmatkin oli herrasväkeä. Laskukkaita ollaan, dändyjä eikä niinkuin Phillu snobeja.
ellauri108.html on line 248: Born in the ghettos of Kingston, Jamaica, the Rastafarian movement has captured the imagination of thousands of black youth, and some white youth, throughout Jamaica, the Caribbean, Britain, France, and other countries in Western Europe and North America. It is also to be found in smaller numbers in parts of Africa—for example, in Ethiopia, Ghana, and Senegal—and in Australia and New Zealand, particularly among the Maori.
ellauri152.html on line 756: When the Nazis began the genocide of Jewish People in Poland in 1942, Zeitlin was 71 years old. He was murdered by Nazis in the Warsaw ghetto while holding a book of the Zohar and wrapped in a Tallit and Tefillin. Most of his family was also murdered; the only survivor was his elder son Aaron, who had settled in New York in 1939.
ellauri370.html on line 340: Seuraava öykkäri oli paavi Pauli neljäs uskonpuhdistuksen aikana. Kun ei saanut protestanteista niskalenkkiä, se kääntyi taas hutkimaan koukkunokkaparkoja. Cum nimis absurdum est että niillä on liiian lettu elo meidän keskellä, pannaan niille kusenväriset borsat päähän ja suljetaan ne ghettoihin! Juutalaiset asui jo valmiixi Judengasseilla, lisää vaan muuri, Pauli oivalsi.
ellauri370.html on line 356: In the ghetto
ellauri370.html on line 360: In the ghetto
ellauri370.html on line 371: In the ghetto
ellauri370.html on line 376: In the ghetto
ellauri370.html on line 384: In the ghetto
ellauri370.html on line 388: In the ghetto
ellauri370.html on line 392: A lot of Elvis Presley songs were written especially for him, but according to Mac Davis, Presley´s 1969 hit, In the Ghetto, was not such a song. Mac Davis commented, 'I never really dreamed of pitching that song to Elvis. I had been working on In the Ghetto for several years. I grew up playing with a little boy in Lubbock, Texas, whose family lived in a dirt street ghetto. His dad and my dad worked in construction together. So that little boy and I sort of grew up together. I never understood why his family had to live where they lived while my family lived where we lived. Of course back in those days, the word "ghetto" hadn't come along yet. (It is Venetian for "foundry".) But I always wanted to write a song about that situation and title it 'The Vicious Circle'. I thought that if you were born in that place and that situation, then you grow up there and one day you die there, and another kid is born there that kind of replaces you. And later I started thinking about the ghetto as a title for the song.
ellauri447.html on line 77: Urisin seuraava listahirmu oli Mila 18 (1961), jonka hän sijoitti Varsovan geton kapinaan 1943. Uriinin haistattelema Varsovan ghettotaistelija näki paljon vaivaa dokumentoidakseen julmuudet ja piilottaakseen todisteet maan alle. (Asiakirjoja ei ole vieläkään löydetty.)
ellauri504.html on line 401: Israel Zangwill (born February 14, 1864, London, England—died August 1, 1926, Midhurst, West Sussex) was a novelist, playwright, and Zionist leader, one of the earliest English interpreters of Jewish immigrant life. The son of eastern European immigrants, Zangwill grew up in London’s East End and was educated at the Jews’ Free School and at the University of London. His early writings were on popular subjects of his day, but with Children of the Ghetto: A Study of a Peculiar People (1892), he drew on his intimate knowledge of ghetto life to present a gallery of Dickensian portraits of Whitechapel immigrant Jews struggling to survive in a new environment. The novelty of the subject, enhanced by Zangwill’s emphasis on the Jews’ exotic traits and by his simulation in English of Yiddish sentence structure, aroused great interest. Other works of Jewish content include a picaresque novel, The King of Schnorrers (1894), concerning an 18th-century rogue, and Dreamers of the Ghetto (1898), essays on famous Jewish figures, including Benedict de Spinoza, Heinrich Heine, commie Ferdinand Lassalle, and Satan  Mekatreg. The image of America as a crucible wherein the European nationalities would be transformed into a “new race” owes its origin to the title and theme of Zangwill’s play The Melting Pot (1908).
xxx/ellauri225.html on line 303: Alternative social and political systems are a recurring theme in Le Guin´s writing. Critics have paid particular attention to The Dispossessed and Always Coming Home, although Le Guin explores related themes in a number of her works, such as in "The Ones Who Walk Away From Omelas". The Dispossessed is an anarchist utopian novel, which according to Le Guin drew from pacifist anarchists, including Peter Kropotkin, as well as from the counterculture of the 1960s and 1970s. Le Guin has been credited with "[rescuing] anarchism from the cultural ghetto to which it has been consigned", and helping to bring it into the intellectual (capitalist) mainstream. Fellow author Kathleen Ann Goonan wrote that Le Guin´s work confronted the "paradigm of insularity toward the suffering of people, other living beings, and resources", and explored "life-respecting sustainable alternatives".
xxx/ellauri268.html on line 383: In 1976, Harjo graduated from the University of New Mexico with a major in creative writing. She continued to study writing at the Iowa Writers' Workshop, where she obtained a Master of Fine Arts degree in 1978. However, the setting was not welcoming for Harjo, who later stated, "I was ghettoized." Among Harjo's books of poetry are What on Earth Drove Me to This? (1980), which she later said contained "probably only two good poems". Ei ne tosiaan kovin kummosia ole vaikka Harjo on jo yli 70v harjotellut.
xxx/ellauri492.html on line 243: O Guaranin tapahtumat sijoittuvat 1600-luvulle Paraiban rannalle. Höh? Oliko siellä guaraneja vaiko tupeja? The Paraíba River region (coastal northeast around present-day Paraíba and the Paraíba do Sul valley farther south) was mainly occupied by Tupi-speaking coastal groups in the 17th century — notably Potiguara and other Tupi (including Tupinambá/Tupiniquim dialects along the coast). Guarani groups were mainly further south/inland (Paraná/RS/Paraguay) and not the primary inhabitants of the Paraíba coastal valley in the 1600s. Cecilia ja Peri fuusioituvat Paraiban mahtavissa aalloissa. Sikäli väärinpäin että enimmäxeen dagomiehet fuusioituivat intiaanisquaweihin eikä kääntäen. Dogibäg Loredanon toimesta kexittiin ghetto. It was under his rule, in 1516, that a decree was enacted to formally isolate the Jews of Venice. Thus was created the first “Ghetto” in the world, from which all others derive their name. Kaikki jampat pörräsivät Cecin pepussa. Loredano desejava, Alvaro amava, Peri adorava. El Zorrolle riitti päästä kulloisenkin 17-kesäisen kaa konsensuaalisesti pukille.
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