Disenfranchised grief is the result of a loss for which people do not feel they have a socially recognized right to grieve. Disenfranchised grief is often not openly mourned or approved of.

"People are disenfranchised because they don’t vote, they are disengaged because we don’t talk to them, and we don’t listen, not directly. There is a sense of being disowned, and therefore, there’s a deep sense of distrust between the people and the government, or by the people of government. I want to bridge that gap and I want to re-engage with the people." (2012)

They disenfranchised me. It's like giving an award to Woody Herman's sax section, but not Woody, for "Early Autumn."

Sceptics and idlers think that their one vote will make no difference either way. They are wrong—wrong both in practice: some elections turn on mere handfuls of votes, as witness Al Gore’s fate in Florida—and in principle: for every refusal to vote is an act of self-disenfranchisement in which a citizen, betraying the endeavours of history, demotes himself into a serf.

Disenchantment is a malady, and even if it is caused by particular circumstances, it is wise to overcome it as soon as possible. The more things a person is interested in, the greater their chances of happiness.

This is Disenchantment: the Faustian purchase of cognitive, technological and administrative power, by the surrender of our previous meaningful, humanly suffused, humanly responsive, if often also menacing or capricious world.

the promotion of barriers to universal suffrage such as literacy and educational requirements disenfranchised Black women, Chicanas, and poor and immigrant women until the passage of the Voting Rights Act of 1965.

We did not disfranchise the negroes until 1895. Then we had a constitutional convention convened which took the matter up calmly, deliberately, and avowedly with the purpose of disfranchising as many of them as we could under the fourteenth and fifteenth amendments. We adopted the educational qualification as the only means left to us, and the negro is as contented and as prosperous and as well protected in South Carolina to-day as in any State of the Union south of the Potomac. He is not meddling with politics, for he found that the more he meddled with them the worse off he got. As to his "rights"—I will not discuss them now.

The definition of throwing your vote away is to go into that voting booth and vote for one of two parties that will not change the direction this country's going in.

It is necessary to try and put some safeguards into the way in which people use their votes to bargain, to coerce, to push, to jostle and get what they want without running the risk of losing the services of the government, because one day, by mistake, they will lose the services of the government... You unscramble Singapore, well, you'll never put Humpty Dumpty together again

Allowing appropriate constitutional changes to pass through the Parliament would have represented a tangible demonstration of the Burmese Government's commitment to both political reform and to a freer and fairer election this November. But when the measures were put to a vote on June 25, the government's allies exercised the very undemocratic power the Constitution grants them to stymie the effort. So what kinds of messages do these actions send us? They bring the Burmese Government's continued commitment to democracy into question. If you were truly committed to democracy, why would you continue a provision like that, which to most of the world is simply quite laughable or outrageous? They also raise fundamental questions about the balloting this fall, increasing the prospect of an election being perceived as something other than the will of the people, even if its actual conduct proves to be free and fair. It is hard to see how that is in anybody's interest. The second deeply troubling consideration is the apparent widespread, if not universal, disenfranchisement of the Rohingya population. For all the ill treatment the Rohingya have had to endure in their history, at least they had once been able to vote and run for office in Burma. They voted and fielded a candidate for office in both the 2010 election and the 1990 election, but, alas, no more.

No doubt this great change has caused serious disturbance to our Southern communities. This is to be deplored, though it was perhaps unavoidable. But those who resisted the change should remember that under our institutions there was no middle ground for the negro race between slavery and equal citizenship. There can be no permanent disfranchised peasantry in the United States. Freedom can never yield its fullness of blessings so long as the law or its administration places the smallest obstacle in the pathway of any virtuous citizen.

It is one thing to be democratic, quite another to be inconvenienced.

The massive, frustrated energies of a mainly young, disillusioned electorate that has long since abandoned the idea that we all have a duty to vote. This is like being told you have a duty to buy a new car, but you have to choose immediately between a Ford and a Chevy.