Source: The Age of Reform: from Bryan to F.D.R. (1955), Chapter I, part II, p. 44
Quotes about peasant
page 3

Collected Works, Vol. 30, pp. 107–117.
Collected Works

Speech at the University of Las Villas (1959)

Il giorno in cui i contadini saranno educati nel vero, i tiranni e gli schiavi saranno impossibili sulla terra.
Alla Società del Tiro in Ganzo, Caprera, 29 August 1864, in Scritti politici e militari, ricordi e pensieri inediti, p. 356.

François Bernier, quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 4
Travels in the Mogul Empire (1656-1668)

Source: "The New Russia" 1928, p. 23

Report on Land (8 November 1917) http://www.marxists.org/archive/lenin/works/1917/oct/25-26/26d.htm; Collected Works, Vol. 26.
1910s

Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book VI, Chapter VI, Sec. 1
The Great Queen is Amused.
High Spirits: A Collection of Ghost Stories (1982)

Finch, William, quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 7

Source: [Pope John Paul II, 2005, Memory and identity: conversations at the dawn of a millennium, Rizzoli]

Article from Soviet Russia Today

Speech in the House of Commons (16 April 1845) against the Maynooth grant, quoted in G. M. Trevelyan, The Life of John Bright (London: Constable, 1913), pp. 161-162.
1840s

Collected Works, Vol. 41.
Collected Works

On the Correct Handling of Contradiction (1957)

As quoted in Sputnik : Digest (1967), p. 48
Source: General systemantics, an essay on how systems work, and especially how they fail..., 1975, p. 18. Cited in: Harvey J. Bertcher (1988) Staff development in human service organizations. p. 45

1990s, Long Walk to Freedom (1995)

Source: Everybody’s Autobiography (1937), Ch.2

Source: Catholic Socialism (1895), p. 75

Chomsky and Herman (1979), After the Cataclysm: Postwar Indochina and the Reconstruction of Imperial Ideology, p. 299.
Quotes 1960s-1980s, 1970s

Will Eisner, pp. 7-8
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)

“Success as a result of industry is a peasant ideal.”
As quoted in "Ten Jack-Offs" in The Most Beautiful Woman in Town (1983) by Charles Bukowski

Wallerstein (1974) The Modern World-System, vol. I, p. 233.

Frances Stevenson's diary entry (7 February 1935), A. J. P. Taylor (ed.), Lloyd George: A Diary (London: Hutchinson, 1971), p. 300
Later life

Speech at the National Sugar Plenary Meeting in Camagüey, February 9, 1963 Ernesto Che Guevera. Escritos y discursos. Op. cit., vol. 7.
On Automation (1963)

Source: Why We Fail as Christians (1919), p. 38-41

As quoted in: 'The Work of Zadkine', (excerpt), Ionel Jianou, 1964; for the Zadkine Research Center https://www.zadkine.com/writing
1960 - 1968

While Hitler, who was present, stared at him with compressed lips. Quoted in "Getting Hitler Into Heaven" - Page 44 - by John Graven Hughes, Heinz Linge - 1987

Speech http://hansard.millbanksystems.com/commons/1936/may/06/foreign-office in the House of Commons (6 May 1936)
1930s

Wen Jiabao (2004) cited in: South China Morning Post, 7 May 2004.

Speech to the Krupp Locomotive factory workers in Essen (27 March 1936), quoted in Michael Burleigh, The Third Reich: A New History (Hill and Wang), 2001, p. 246
1930s
Hindu Temples – What Happened to Them, Volume I (1990)
Source: The Ethnic Origins of Nations (1987), p. 203.

from his 'Memories', in 'Catalogue Raisonné of the oil Paintings', ed. Maria Jawlensky, Angelica Jawlensky and Lucia Pieroni-Jawlensky; published resp. in 1991, 1992, 1993
Source: 1936 - 1941, Life Memories' (1938), p.274

Speech at the University of Las Villas (1959)

Garðar Hólm
Brekkukotsannáll (The Fish Can Sing) (1957)

On Coalition Government (1945)

Collected Works, Vol. 26, pp. 379–383.
Collected Works

From V. Vodovozov's memoirs about Lenin's position regarding the famine of 1891-1892, which is often cited
Was falsely attributed to Lenin by Michael Ellman, The Role of Leadership Perceptions and of Intent in the Soviet Famine of 1931-1934, Europe-Asia Studies, September 2005, page 823
Misattributed

Source: Life Itself : A Memoir (2011), Ch. 54 : How I Believe In God

“They (i. e., the peasants) could imagine no future more grim than their past.”
Source: She Is the Darkness (1997), Chapter 86 (p. 575)

Speech delivered in the gardens of the Shaab Hall (May 1, 1959).
Principles of the 14th July Revolution (1959)

Source: Notes from the Underground (1997), p. 274
Broken Lights Letters 1951-59.

Kobos, Andrzej (2009). Po drogach uczonych (in Polish). 4. Kraków: Polska Akademia Umiejętności, pp. 383–398. ISBN 978-83-7676-021-6.

The Autobiography of a Sexually Emancipated Communist Woman (1926)

19 February 2017 on Facebook https://www.facebook.com/myiannopoulos/posts/851263248344905
2017

Connections 2 (1994), 1 - Revolutions

For My Legionaries: The Iron Guard (1936), Jewish Problem

Quote in his letter to Anthon van Rappard, from Nuenen, The Netherlands, September 1885, in 'Van Gogh Letters' http://vangoghletters.org/vg/letters/let528/letter.html
1880s, 1885

Source: The Cathars and Reincarnation (1970), p. 108

Quote from his letter, March 1859; as quoted by Arthur Hoeber in The Barbizon Painters – being the story of the Men of thirty – associate of the National Academy of Design; publishers, Frederick A. Stokes Company, New York 1915, p. 53
his now famous picture 'Death and the Woodcutter' https://upload.wikimedia.org/wikipedia/commons/d/dd/Death-and-the-woodcutter-jean-francois-millet3.jpg, had been rejected at the Salon, and the important and conservative journal 'Gazette des Beaux Arts' was most indignant. The well known Hedouin engraved this work.
1851 - 1870

“Land was what they wanted, as if the mere ownership of dirt could turn a peasant into a squire.”
Source: The Tales of Alvin Maker, Seventh Son (1987), Chapter 6.

The Brass Ring (1971)
Context: If you're a leader, you don't push wet spaghetti, you pull it. The U. S. Army still has to learn that. The British understand it. Patton understood it. I always admired Patton. Oh, sure, the stupid bastard was crazy. He was insane. He thought he was living in the Dark Ages. Soldiers were peasants to him. I didn't like that attitude, but I certainly respected his theories and the techniques he used to get his men out of their foxholes.

Connections (1979), 1 - The Trigger Effect
Context: These are the great ancient temples of Karnak, on the edge of the Nile about 450 miles south of Cairo. They were the center of Egyptian religion, built in the imperial city of Thebes, when the Egyptian empire was at its height, the greatest power in the world. This was the New York of its time. The temples were built over a period of 2,000 years, each pharaoh adding his bit, leaving his name in stone, to last forever. Inside the temple domain, there were 65 towns, 433 gardens & orchards, 400,000 animals, and it took 80,000 people just to run the place. Small wonder that centuries afterwards the Greeks and Romans came here and gawked like peasants at a civilisation that made their efforts look like well-dressed mud huts. It still has that effect today. You come here from the great modern cities, full of the immense power of modern technology at your finger tips, press a button, turn a switch. And this place... stops you dead.

Music and Moonlight (1874), Ode
Context: A breath of our inspiration
Is the life of each generation;
A wondrous thing of our dreaming
Unearthly, impossible seeming —
The soldier, the king, and the peasant
Are working together in one,
Till our dream shall become their present,
And their work in the world be done.

Source: Politics: A Very Short Introduction, Chapter 1
Context: In a despotic government, the ultimate principle of order issues from the inclinations of the despot himself. Yet despotism is not a system in which justice is entirely meaningless: it has generally prevailed in highly traditional societies where custom is king and the prevailing terms of justice are accepted as part of the natural order of things. Each person fits into a divinely recognized scheme. Dynasties rise and fall according to what the Chinese used to call 'the mandate of heaven', but life for the peasant changes little. Everything depends on the wisdom of the ruler.

The Captive Mind (1953)
Context: As long as a society's best minds were occupied by theological questions, it was possible to speak of a given religion as the way of thinking of the whole social organism. All the matters which most actively concerned the people were referred to it and discussed in its terms. But that belongs to a dying era. We have come by easy stages to a lack of a common system of thought that could unite the peasant cutting his hay, the student poring over formal logic, and the mechanic working in an automobile factory. Out of this lack arises the painful sense of detachment or abstraction that oppresses the "creators of culture."

Address to the United Nations (1964)
Context: This epic before us is going to be written by the hungry Indian masses, the peasants without land, the exploited workers. It is going to be written by the progressive masses, the honest and brilliant intellectuals, who so greatly abound in our suffering Latin American lands. Struggles of masses and ideas. An epic that will be carried forward by our peoples, mistreated and scorned by imperialism; our people, unreckoned with until today, who are now beginning to shake off their slumber. Imperialism considered us a weak and submissive flock; and now it begins to be terrified of that flock; a gigantic flock of 200 million Latin Americans in whom Yankee monopoly capitalism now sees its gravediggers.

Letter IV
The Nemesis of Faith (1849)
Context: Who shall say that those poor peasants were not acting in the spirit we most venerate, most adore; that theirs was not the true heart language which we cannot choose but love? And what has been their reward? They have sent down their name to be the by-word of all after ages; the worst reproach of the worst men — a name convertible with atheism and devil-worship.

Source: Bandits (1969), Chapter Two
Context: Banditry is freedom, but in a peasant society few can be free. most are shackled by double chains of lordship and labour, one reinforcing the other. For what makes peasants the victim of authority is not as much their economic vulnerability - indeed they are as often as not virtually self sufficient - as their mobility.

Nobel Address (1991)
Context: Preparing for my address I found in an old Russian encyclopedia a definition of "peace" as a "commune" — the traditional cell of Russian peasant life. I saw in that definition the people's profound understanding of peace as harmony, concord, mutual help, and cooperation.
This understanding is embodied in the canons of world religions and in the works of philosophers from antiquity to our time.
The Heretic (1968)
Context: No man — prince, peasant, pope, — has all the light, who says else is a mountebank. I claim no private lien on truth, only a liberty to seek it, prove it in debate, and to be wrong a thousand times to reach a single rightness. It is that liberty they fear. They want us to be driven to God like sheep, not running to him like lovers, shouting joy!

ZNet, March 1999 http://www.chomsky.info/articles/199903--.htm.
Quotes 1990s, 1995-1999
Context: Every year thousands of people, mostly children and poor farmers, are killed in the Plain of Jars in Northern Laos, the scene of the heaviest bombing of civilian targets in history it appears, and arguably the most cruel: Washington's furious assault on a poor peasant society had little to do with its wars in the region. The worst period was from 1968, when Washington was compelled to undertake negotiations (under popular and business pressure), ending the regular bombardment of North Vietnam. Kissinger-Nixon then decided to shift the planes to bombardment of Laos and Cambodia. The deaths are from "bombies," tiny anti-personnel weapons, far worse than land-mines: they are designed specifically to kill and maim, and have no effect on trucks, buildings, etc. The Plain was saturated with hundreds of millions of these criminal devices, which have a failure-to-explode rate of 20%-30% according to the manufacturer, Honeywell. The numbers suggest either remarkably poor quality control or a rational policy of murdering civilians by delayed action. These were only a fraction of the technology deployed, including advanced missiles to penetrate caves where families sought shelter. Current annual casualties from "bombies" are estimated from hundreds a year to "an annual nationwide casualty rate of 20,000," more than half of them deaths, according to the veteran Asia reporter Barry Wain of the Wall Street Journal -- in its Asia edition. A conservative estimate, then, is that the crisis this year is approximately comparable to Kosovo, though deaths are far more highly concentrated among children -- over half, according to analyses reported by the Mennonite Central Committee, which has been working there since 1977 to alleviate the continuing atrocities. There have been efforts to publicize and deal with the humanitarian catastrophe. A British-based Mine Advisory Group ( MAG http://www.mag.org.uk/) is trying to remove the lethal objects, but the US is "conspicuously missing from the handful of Western organizations that have followed MAG," the British press reports, though it has finally agreed to train some Laotian civilians. The British press also reports, with some anger, the allegation of MAG specialists that the US refuses to provide them with "render harmless procedures" that would make their work "a lot quicker and a lot safer." These remain a state secret, as does the whole affair in the United States. The Bangkok press reports a very similar situation in Cambodia, particularly the Eastern region where US bombardment from early 1969 was most intense.

Silence is a Commons (1982)
Context: The enclosure of the commons inaugurates a new ecological order: Enclosure did not just physically transfer the control over grasslands from the peasants to the lord. Enclosure marked a radical change in the attitudes of society towards the environment. Before, in any juridical system, most of the environment had been considered as commons from which most people could draw most of their sustenance without needing to take recourse to the market. After enclosure, the environment became primarily a resource at the service of "enterprises" which, by organizing wage-labor, transformed nature into the goods and services on which the satisfaction of basic needs by consumers depends. This transformation is in the blind spot of political economy.

"Bryan" in Baltimore Evening Sun http://www.positiveatheism.org/hist/menck05.htm#SCOPESC (27 July 1925)
1920s
Context: It is the national custom to sentimentalize the dead, as it is to sentimentalize men about to be hanged. Perhaps I fall into that weakness here. The Bryan I shall remember is the Bryan of his last weeks on earth -- broken, furious, and infinitely pathetic. It was impossible to meet his hatred with hatred to match it. He was winning a battle that would make him forever infamous wherever enlightened men remembered it and him. Even his old enemy, Darrow, was gentle with him at the end. That cross-examination might have been ten times as devastating. It was plain to everyone that the old Berseker Bryan was gone -- that all that remained of him was a pair of glaring and horrible eyes.
But what of his life? Did he accomplish any useful thing? Was he, in his day, of any dignity as a man, and of any value to his fellow-men? I doubt it. Bryan, at his best, was simply a magnificent job-seeker. The issues that he bawled about usually meant nothing to him. He was ready to abandon them whenever he could make votes by doing so, and to take up new ones at a moment's notice. For years he evaded Prohibition as dangerous; then he embraced it as profitable. At the Democratic National Convention last year he was on both sides, and distrusted by both. In his last great battle there was only a baleful and ridiculous malignancy. If he was pathetic, he was also disgusting.
Bryan was a vulgar and common man, a cad undiluted. He was ignorant, bigoted, self-seeking, blatant and dishonest. His career brought him into contact with the first men of his time; he preferred the company of rustic ignoramuses. It was hard to believe, watching him at Dayton, that he had traveled, that he had been received in civilized societies, that he had been a high officer of state. He seemed only a poor clod like those around him, deluded by a childish theology, full of an almost pathological hatred of all learning, all human dignity, all beauty, all fine and noble things. He was a peasant come home to the dung-pile. Imagine a gentleman, and you have imagined everything that he was not.

Abu Fazl quoted by Lal, K. S. (2012). Indian muslims: Who are they.

in answer to the question of how he managed to stay active scientifically for so long
Kobos, Andrzej (2009). Po drogach uczonych (in Polish). 4. Kraków: Polska Akademia Umiejętności, pp. 383–398. ISBN 978-83-7676-021-6.

Vol. 1, Chap. 10.
The Decline And Fall Of The Roman Empire: Volume 1 (1776)

p. 8 https://babel.hathitrust.org/cgi/pt?id=mdp.39015011434878;view=1up;seq=20
Alpha and omega (1915)

Statement, Mexico, March 18th, 1956 as published in Carlos Franqui's Diary of the Cuban Revolution (1976), pp. 100-101.

Yanis Varoufakis and Noam Chomsky discussion the New York Public Library (26 April 2016)

Dec. 22, 1968
Directives on the Cultural Revolution (1966-1972)

"Communism and New Economic Policy",(April 1921)
1920s

Statement, Mexico, March 18th, 1956 as published in Carlos Franqui's Diary of the Cuban Revolution (1976), pp. 100-101.