Als Teacher Quotes

It was almost as if the incoming commander-in-chief had some sort of mental health problem. The kind of mental health problem that you would be disturbed to discover in your kid’s piano teacher, let alone the president of the United States of America

Vorsorge ist besser als das Nachsehen zu haben.

Inexperience people think that books will lead the one of intellect to understanding. But the ignoramus doesn't know that in these books are ambiguos that will confuse even the most intelligent of people. If you try to learn this knowledge without a teacher you will go astray and affairs will become so confusing to you that you will be more astray than Toma*, the physician. *توما الحكيم

For I was reared in the great city, pent with cloisters dim, and saw naught lovely but the sky and stars. But thou, my babe! Shalt wander like a breeze By lakes and sandy shores, beneath the crags Of ancient mountains, and beneath the clouds, Which image in their bulk both lakes and shores And mountain crags: so shall thou see and hear The lovely shapes and sounds intelligible Of that eternal language, which thy God Utters, who from eternity doth teach Himself in all, and al things in himself Great universal teacher! He shall mold Thy spirit and by giving , make it ask.

Der Herdeninstinkt schätzt ja überhaupt das Mittlere hoch ein. Er preist es als wertvoll. Sie glauben, sie seien stark, weil sie die Mehrheit bilden. In der mittleren Schicht gibt es keinen Schrecken, keine Furcht. Aneinanderdrängen sie sich um der Illusion von Wärme willen. Mit nichts ist man im Mittleren allein, mit sich selbst schon gar nicht.

Although failure is a great teacher, we cannot afford the time to learn from our failures. Human societies cannot be subjected to such a process.

I'll bet every great thinker and leader we've got Could see all kinds of things other people could not! So then why get upset if somebody like me Tries to look at the world just a bit differently?

The third duty of a teacher is that he should not withhold from his students any advice. After he finishes the outward sciences, he should teach them the inward sciences. He should tell them that the object of education is to gain nearness of God, not power or richness and that God created ambition as a means of perpetuating knowledge which is essential for these sciences.

When Bill Clinton ordered a missile attack on the Al-Shifa pharmaceutical plant in Sudan, my sixth-grade teacher had us sit down and write a paragraph explaining why such an act was necessary. But I knew that on the other side of the television screen there was a mass of human beings who saw things differently.

Why of course it's unlikely!' I said. 'Oh, by far! The awesome-est things in the world often are!

In language that would have been unthinkable just a few years ago, a young Moroccan named Brother Rachid last year called out President Obama on YouTube for claiming that Islamic State was “not Islamic”: Mr President, I must tell you that you are wrong about ISIL. You said ISIL speaks for no religion. I am a former Muslim. My dad is an imam. I have spent more than 20 years studying Islam. . . . I can tell you with confidence that ISIL speaks for Islam. . . . ISIL’s 10,000 members are all Muslims. . . . They come from different countries and have one common denominator: Islam. They are following Islam’s Prophet Muhammad in every detail. . . . They have called for a caliphate, which is a central doctrine in Sunni Islam. I ask you, Mr. President, to stop being politically correct—to call things by their names. ISIL, Al-Qaeda, Boko Haram, Al-Shabaab in Somalia, the Taliban, and their sister brand names, are all made in Islam. Unless the Muslim world deals with Islam and separates religion from state, we will never end this cycle. . . . If Islam is not the problem, then why is it there are millions of Christians in the Middle East and yet none of them has ever blown up himself to become a martyr, even though they live under the same economic and political circumstances and even worse? . . . Mr. President, if you really want to fight terrorism, then fight it at the roots. How many Saudi sheikhs are preaching hatred? How many Islamic channels are indoctrinating people and teaching them violence from the Quran and the hadith? . . . How many Islamic schools are producing generations of teachers and students who believe in jihad and martyrdom and fighting the infidels?1

Widely referred to as “the second teacher,” that is, second after Aristotle, Abū Naṣr Muḥammad Ibn Muḥammad Ibn Ṭarkhān Ibn Awzalagh al-Fārābī (Alfarabi) is generally heralded as having founded political philosophy within the Islamic cultural tradition.

In 1928, an Egyptian school teacher by the name of Hasan al-Banna, founded a society named the Muslim Brotherhood. This was a fundamentalist group dedicated to the reintroduction of traditional Islamic teachings (Koran and Sunnah) and law, (Sharia) to the Muslim world, and the forced imposition of Islamic rule over the whole world. Whilst they believed in the use of violence to achieve their goals, they understood that the West was too powerful to defeat in this way, and instead set about utilizing the other tactics of Jihad such as “Taquiya” or sacred deceit, corruption and infiltration.

When Vice President Al Gore, a progressive supporter of teacher unions and opponent of school vouchers, was asked why he opposed school vouchers for black children while sending his own son to a private school, he said, “If I was the parent of a child who went to an inner-city school that was failing, I might be for vouchers, too.”106

Het hoofd van een meisje van een jaar of vier wordt door een moederlijke orkaanoorvijg achterovergeslagen en roteert eventjes hulpeloos als een duikelaartje dat zijn evenwicht heeft verloren en daarom de grootst mogelijke moeite heeft weer overeind te komen. Eindelijk staat het kinderhoofdje weer loodrecht boven de wervelkolom, en het laat vreselijke geluiden horen, waarop het door de ongeduldige vrouw weer uit het lood wordt geslagen. Het kinderhoofdje is nu al gekleurd met onzichtbare inkt, de moeder is nog veel erger dingen van plan. Zij, de vrouw, moet zware tassen sjouwen en zou dat kind het liefst zien verdwijnen door een rioolrooster. Om het kind te kunnen mishandelen moet zij namelijk elke keer even de zware tassen op de grond zetten, en dat betekent extra werk. Die kleine moeite lijkt het haar echter wel waard. Het kind leert de taal van het geweld, maar het leert niet vlot en onthoudt ook op school niets. Een paar woordjes, de allernodigste, beheerst het reeds, al kan men ze bij dat gedrein slechts gedeeltelijk verstaan.

For Ibn ’Arabi, whose most beloved teacher Abu Madyan was identified as being the stone, the continual revelation of God’s word is a living, breathing creation. Those highest saints, who are known as the malamatiyya, the blameworthy of this world, the ‘hidden’ or kafirun of God are the embodiment of all the systems of concealment and disclosure, jafr, ta’wil, taqqiyah, et al. The Qur’an is not just a book, it is a person. The texts of al-Kimia are not simple words which when put together produce magical formulas, they are alive.

Th e basic principle of Method acting is that you should draw on your own personal experience—“You know how you felt when you were seven, and your dog died? Well, think about that when you’re playing Hamlet.” It sounds simple enough, but it involves learning lots of techniques to heighten your capacity for emotional recall. Those techniques were westernized from the original Russian templates by people like Lee Strasberg, who taught James Dean and Al Pacino, and Stella Adler—another teacher in New York at the time—who taught Brando.

It Is a Pyramid! “Before I answer your question, is it okay if I ask you a quick question? "When you were getting your formal education at school, if your teachers would have received a small percentage of your earnings for the rest of your life, do you think your formal education would have been better?" The prospect answers, “Of course.” Robert continues, “Well, that is how network marketing works. Your sponsor wants to teach and train you to be as successful as possible, because the only way your sponsor can earn money is by making you successful.” ***

teachers typically gave students no more than a second or two before they directed the question to another student or answered the question themselves. They also tended to repeat or paraphrase the question several times rather than silently wait for the student to formulate a response. Although such rapid question/answer patterns are typical of audiolingual classes, they also occur in communicative instruction. Finding a balance between placing too much pressure on students to respond quickly and creating awkward silences seems to be a real challenge. Research has shown that when teachers are trained to give their students more time to respond to questions, not only do students produce more responses but their responses are also longer and more complex. Not surprisingly, this effect has been observed to be stronger with open/referential questions compared with closed/display questions (Long et al. 1985). In classrooms with students at different age levels and in different kinds of instruction, finding the right balance can lead to students providing fuller answers, expanding their ideas, and more successfully processing the material to be learned. Study 10: Time for learning languages in school

A teach­er in Ok­la­homa re­flect­ed on the post-​grad­ua­tion af­ter­math of stu­dent so­cial di­vi­sions. “The in crowd al­ways hangs to­geth­er, even af­ter grad­ua­tion. They are the ones who will be­come debutantes af­ter their fresh­man year in col­lege. The oth­ers tend to drift away. They don’t get in­vit­ed to the par­ties, they are laughed at be­cause they aren’t wear­ing de­sign­er clothes, etc.,” she said. But when it comes down to the pop­ular stu­dents ver­sus the out­casts, the lat­ter “are more sure of them­selves (even with the ridicule), and usu­al­ly turn out to be more suc­cess­ful and well-​adjust­ed. I would take the out­casts in a heart­beat.” So would I.

Certainly, many people, especially Christians and those easily affected by popular culture, think that Aleister Crowley was 'the wickedest man in the world.' Surprisingly, among the Sufi dervishes there is a tradition called the Malamati. The Sheikh of Sheikhs (in other words the great Sufi teacher), Ibn al-Arabi, referred to a hierarchy among saints, at the pinnacle of which were the blameworthy (Malamiyya, or Malamatis). But rather than promoting a form of elitism, he and other classical Sufis claimed that Malamatis hid themselves among the common people. Turning to a current encyclopedia of Islam, we find that the Malamatiyya (Way of Blame) is described as 'the designation of a tendency, or of a psychological category, of people who attract blame to themselves despite their being innocent.' Crowley demonstrates in 'The Book of Lies' his gnosis that the teachers who are the very pinnacle of wisdom very often disguise their inner reality.

Unfortunately, we live in an era where once a person learns a bit of the Arabic language and memorizes the translation of the Qur’an, he thinks he has the right to make his own opinions regarding the Qur’an. The Blessed Prophet s said, “Whosoever explains the Qur’an from his own opinion is wrong even if he is right.” Modernists generally ignore the opinions and exegesis of the pious predecessors [al-salaf al-salihun] issuing fatwas that are based on their own whims. In our time, the modernist desires to embody all the greatest attributes in every field. If he can write simple Arabic, articulate himself in his native language, or deliver impromptu speeches, he sees himself the teacher of Junaid and Shiblõ in Taüawwuf and also a mujtahid in fiqh (Islamic jurisprudence). He introduces new ideas in the exegesis of the Qur’an without concern for the opinions of the pious predecessors or that his opinions contradict the aúódõth of the Blessed Prophet (PBUH).He is whimsical in matters of Dõn. He states his heart’s desire no matter how much it contradicts the Qur’an and the Sunna. Despite this, no one discredits him, protests his incompetence, or shows him his deviation. If one gathers the courage to say, “This is against the teachings of the pious predecessors,” he is immediately branded a sycophant of the pious predecessors. He is condemned as ultra-orthodox, anti-intellectual, and someone not attuned to the modern world. Conversely, if a person rejects the explanations of the pious predecessors and lays out his own views on matters of Din he is looked upon as an authority [muúaqqiq] in the Din.

And yet despite these shifts in employment patterns, most brand-name retail, service and restaurant chains have opted to put on economic blinders, insisting that they are still offering hobby jobs for kids. Never mind that the service sector is now filled with workers who have multiple university degrees, immigrants unable to find manufacturing jobs, laid-off nurses and teachers, and downsized middle managers. Never mind, too, that the students who do work in retail and fast food — as many of them do - are facing higher tuition costs, less financial assistance from parents and government and more years in school. Never mind that the food service workforce has been steadily aging over the last decade so that more than half are now over twenty-five years old. Or that a 1997 study found that 25 percent of non-management Canadian retail workers had been with the same company for eleven years or more and that 39 percent had been there for between four and ten years. That's a lot longer than "Chainsaw" Al Dunlap lasted as CEO of Sunbeam Corp. But never mind all that. Everyone knows that a job in the service sector is a hobby, and retail is a place where people go for "experience," not a livelihood.

But . . . but . . . my Muslim friends tell me Islam is peaceful! Your Muslim friends may indeed be peaceful and reject these teachings. Or they may not know about them, because their teachers did not emphasize them. Or, they may be lying. It’s unfortunate, but true: Islam is the only major religion with a developed doctrine of deception. Many believe this doctrine, called taqiyya, is exclusively Shi’ite, but actually it is founded upon Koranic passages. Chief among these is this one: “Let not the believers take for friends or helpers unbelievers rather than believers. If any do that, in nothing will there be help from Allah; except by way of precaution, that ye may guard yourselves from them” (3:28). Ibn Kathir explains that in this verse, “Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers.” However, exempted from this rule were            those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda’ said, “We smile in the face of some people although our hearts curse them.” Al-Bukhari said that Al-Hasan said, “The Tuqyah [taqiyyah] is allowed until the Day of Resurrection.

Like the hostages, I can’t find any excuses for my jailers, even if some of them are rootless exiles. They change continuously as if there’s a factory producing new versions all the time. They’re like nouns and verbs ungoverned by rules, indeclinable, or arithmetical problems where numbers and logic interweave and every time the teacher and the student think of solving them together their brain cells

Teachers must not be too severe, and students must not be bashful. According to Luqmân, a dignifi ed quiet on the part of scholars makes people willing to learn. Loquaciousness repels them. On the value of asking questions in order to gain knowledge: “Put questions like a fool, and store up information like a genius.” Six verses ascribed to Ibn al- Arâbî. Another verse, elsewhere ascribed to Bashshâr b. Burd, which runs: The cure of blindness (ignorance) is prolonged questioning. Blindness materializes through prolonged silence in the state of ignorance.

Al-Askarî gives examples of the high esteem shown to scholars and the important position in society they occupy, often in spite of their lowly origins which ordinarily would not have allowed them to advance far beyond their fathers’ menial situations. Much more numerous, and more interesting, are the anecdotes and remarks on the diffi culties that must be overcome on the road to knowledge. He cites the statement concerning the six qualities needed: a penetrating mind, much time, ability, hard work, a skilful teacher, and desire (or, in the parlance of our own time, “motivation,” shahwah). On his own, he adds the very elementary need for “nature,” that is, an inherited physical endowment, such as Muslim philologians of al-Askarî’s type always claimed as essential for their intellectual pursuits. The search for knowledge must be unselfi sh. As the author repeats over and over again, it is a never ending process. Persistent study sharpens the natural faculties. The hunger for knowledge is never stilled, as proclaimed by traditions ascribed to the Prophet. Stationariness means ultimate failure, according to the widely quoted saying that “man does not cease knowing as long as he studies, but once he gives up studying, he is the most ignorant of men.” Constant travel in search of knowledge and regular attendance at the teacher’s lectures are mandatory. The prospect of learning something not known before should make a man forget his home and his family and endure all possible hardships, as illustrated by an anecdote about al-Asmaî. Scholars refrain at times from certain foods as too luxurious or as harmful to the powers of memory. They study all night long.

The Messenger of Allah used to say, “O Allah! I indeed seek Your protection from a knowledge that carries no benefit, from a heart that is not humble, from a soul that does not feel contented and from a supplication that is not answered.

The teacher spoke: 'There could of course be some rational explanation. But why shouldn't a karamah operate by rational means? After all, miracles aren't the same as magic.' I asked if he thought al-Shadhili would perform a karamah for a non-Muslim. 'If your intention in visiting him is good, why not?' said the teacher.

In addition, teachers who can manage their emotions are more likely to display positive affect and higher job satisfaction (Brackett et al., 2010). Thus, looking at their own emotional response helps teachers recognize the emotional nature of their work, identify and reflect on their emotions and their causes, and cope with difficult emotions through reframing, problem solving, and emotional management (Chang, 2009).

Yes, most people do network marketing every day, but they fail to get paid for their recommending and promoting efforts. Here are a few more examples: - Recommending a playground for the children. - Recommending a hotel with a great view. - Recommending an upcoming concert. - Recommending a fun activity for the weekend. - Recommending a brand of clothes. - Recommending your beautician. - Recommending an airline. - Recommending a lawyer. - Recommending a dentist. - Recommending your favorite evening television show. - Recommending a fat-free dessert. - Recommending a great view. - Recommending a music teacher. - Recommending some exciting night clubs.

Well, that’s comforting. A growing body of research suggests that SIOP may not be harmful to English learners and might even be helpful if teachers could only get it right. McIntyre et al. failed to consider another possibility: that these students might have learned more in a well-designed, alternative model of instruction. But SIOP has yet to face such fair competition in any of the studies conducted thus far. Indeed, it appears that none of the comparison students were provided with a clearly defined program for English learners or with teachers who were trained to implement one.

One famous female Sufi mystic and religious teacher was Rabi-’ah al-’ Ada-wiyyah (712‒801), who after a girlhood in slavery fled to the desert, where she rejected all offers of marriage and devoted herself to prayer and scholarship. Although the most distinguished of women Sufis, Rabi-’ah was not unique, since Sufism gave all women the chance to attain a holy dignity

Piera, la protagonista di Vuoi vedere che è proprio amore?, è una giovane donna che lavora. Professoressa di inglese alle medie, vorrebbe diventare fotografa...Chissà se ce la farà? Ecco un breve estratto. Lui, Jean, si presenta non invitato a casa sua e lei, dopo molti se e ma, lo porta nella sua camera oscura. Non pensate male! O forse pensatelo. "La seguì in una stanza illuminata solo da un paio di lampadine rosse. Un altoparlante collegato a un iPod stava diffondendo la voce di Paul McCartney. Hey Jude. Che fosse un segno del destino? Non che lui credesse a certe baggianate, ma quella era una delle sue canzoni preferite, di sempre. «Ti piacciono i Beatles?» le chiese fingendo un’indifferenza che non provava. «Oh sì. In genere adoro il rock classico. Ma i Beatles…» «Sono i Beatles. Punto.» «Punto, sono d’accordo. E Revolution è un grande album!» «Sei una donna piena di sorprese» disse, pensando al genere di musica scadente che piaceva a Jasmine. «Io? Piena di sorprese?» domandò ridendo, nello sguardo un luccichio improvviso. Nonostante la luce rossa, fu quasi certo che Bambi fosse arrossita, e a lui piaceva da morire quando lei arrossiva. I suoi occhi sembravano diventare più grandi e lei cominciava a mordicchiarsi il labbro inferiore. Come stava facendo in quel momento. «Benvenuto nella mia tana di fotografa dilettante» aggiunse lei dopo un istante. Jean si guardò intorno. C’era tutto l’occorrente per sviluppo e stampa. Alcune foto in bianco e nero erano pinzate con mollette da bucato a una corda che correva da una parte all’altra della stanza. Come biancheria ad asciugare. «Sono meravigliato» esclamò guardandosi intorno. «Una camera oscura in piena regola! Non posso credere che con la comodità del digitale tu ti dia tanta pena a far tutto da sola…» «Al contrario, adoro farlo. È il mio hobby segreto. E poi, solo così ottengo esattamente ciò che voglio. O quasi. Non nego che spesso qua dentro combino dei veri pasticci, ma chi non ne combina?»

Whether the army was capable of carrying out such an operation was a question never asked. The officer corps had been repeatedly purged, those ousted replaced by some 2,000 Ba’thist-indoctrinated ‘educators.’ “I worked as a teacher in the staff college,” remembered Ibrahim Isma’il Khahya who, in 1966, became commander of the 8th Infantry Brigade. “My officers were mostly teachers, too. They weren’t ready for war.” The head of intelligence for the Golan district, Col. Nash’at Habash, had been kicked out and replaced by a mere captain, brother of a high-ranking Ba’th official. Ahmad Suweidani, the former military attaché in Beijing, had been boosted from colonel to lieutenant general and chief of staff. Though Syria’s 250 tanks and 250 artillery pieces were generally of more recent vintage than Israel’s, their maintenance was minimal. Supply, too, could be erratic; deprived of food, front-line troops had been known to desert their posts. The air force was particularly substandard. An internal army report rated only 45 percent of Syria’s pilots as “good,” 32 percent as “average,”‘ and the remainder “below average.” Only thirty-four of the forty-two jets at the Dmair and Saiqal airfields were operational. Yet, within the ranks, morale had never been higher. Capt. Muhammad ‘Ammar, an infantry officer serving in the fortress of Tel Fakhr, recalled: “We thought we were stronger, that we could cling to our land, and that the Golan was impenetrable. We were especially heartened by the unity between Syria, Egypt, and Jordan.” Another captain, Marwan Hamdan al-Khuli, heard that “we were much stronger and would defeat the enemy easily.

There is no way an individual teacher has all the time, all the skills, and all the knowledge necessary to meet the individual needs of every child. Applying the formula for learning as an individual is nearly impossible. But collectively, the combined knowledge and skills of an entire staff can meet the learning needs of every child. Teachers must move beyond viewing students as “my kids” and “your kids” and instead regard all the students as “our kids.” This need for a collective effort is why we believe that RTI must be built upon professional learning community practices; the only way a school staff can achieve the mission of learning for all students is by working together (DuFour et al., 2010).

every collaborative teacher team ask and answer the following four questions: What is it we want our students to learn? How will we know if each student is learning each of the essential skills, concepts, knowledge, and dispositions that we have deemed most essential? How will we respond when some of our students do not learn? How will we enrich and extend the learning for students who are already proficient? (DuFour et al., 2010)

The fourth duty of a teacher is to dissuade his students from evil ways with care and caution, with sympathy and not with rebuke and harshness, because in that case it destroys the veil of awe and encourages disobedience.

Every few blocks were vacant lots where victory gardens had been planted at the height of the war. By then, they were wrecked and full of debris. Once in a while, when you looked down at the sidewalk along the lots, you’d see a blade of grass growing up out of the concrete. That’s what my friend, the acting teacher Lee Strasberg, once called talent: a blade of grass growing up out of a block of concrete.

Hasan al-Banna, a school teacher and deeply pious Muslim, took to preaching in local mosques and coffee shops. In 1928, as he recounted, a half dozen workers sought him out to complain of the “humiliation and restriction” imposed by the canal company, of their being “mere hirelings belonging to the foreigners.” They asked him to provide the guidance of Islam. “We are brothers in the service of Islam,” Banna replied. “Hence, we are the ‘Muslim Brothers.’” This new society, he said, would rescue Muslims who had “been assailed” by “imperialist aggression” and “exploitation” and by forces that “destroy their religious beliefs.” “The answer is Islam,” he said, “an all-embracing concept which regulates every aspect of life.” The ultimate ambition was the reestablishment of the caliphate that would lead to “dominion over the world.

Instructions in the structure of L1 compound words which share Morphological Translation Equivalence with their counterparts in the target language would assist pre intermediate L2 learners in transferring knowledge of L1 compound types to comparable types in the target language (Zhang. et. al., 2010). Similar instructions in L1 derivational morphology would also give similar results, although derivational morphology is more complex and more difficult to be transferred. Teachers should also present the counterparts L2 affixes have in pupils’ L1 (e. g., suffix –able has suffixes baar, -lijk as its counterparts in Deutch language). Presenting the counterpart L2 affixes have in pupils’ L1 makes L2 affixes more detectable in the eyes of L2 learners and assists L2 learners in acquiring L2 affixes. Most importantly, providing the counterpart L2 suffixes have in pupils’ L1 assists L2 learners in transferring Knowledge of Syntactic Properties of their L1 Suffixes to their counterparts in the target language. In the third chapter we argued that L2 learners own high Knowledge of Syntactic Properties for L2 Suffixes, and, such high Knowledge of Syntactic Properties of L2 Suffixes has been enhanced by Morphological Translation Equivalence L2 suffixes share with their counterparts in pupils’ L1.

Al-dirassa center Hifz Quran Memorization online course is developed to be 100% Practical system, learn rules of Tajweed and practice it, memorizing the Quran in short time is easy with professional teachers.

Der Bankmanager, der ohne Rücksicht auf Verluste Hypotheken und Derivate unters Volk bringt, um sich einen Millionenbonus zu sichern, trägt mehr zum BIP bei als eine Schule voller Lehrer oder eine Fabrik voller Automechaniker. Wir leben in einer Welt, in der die Grundregel anscheinend lautet, dass wir umso weniger zum BIP beitragen, je wichtiger unsere Tätigkeit für die Gesellschaft ist, etwa wenn wir reinigen, pflegen, unterrichten.

Classroom rules, procedures, and expectations are transmitted to students through a cluster of behaviors known collectively as teacher sensitivity (Allen et al., 2013).

both are key components of what is commonly referred to as classroom management (Marzano et al., 2003). A case can be made that if strategies for these two elements are not in place, a teacher will have little control of the classroom.

The requisites of knowledge: a quick mind, zeal, poverty, foreign land, a teacher’s inspiration, and of life a long span. – al-Juwaynī (quoted in George Makdisi, The Rise of Colleges, 1981)

There is evidence that the pressure applied by these external tests results in teachers giving more objective tests for their CAs, with less emphasis on constructed-response (CR) formats, performance assessments, or portfolios (Pedulla et al., 2003).

In many of his poems he fantasized about Arab love legends in terms that are sensual and violent. He also wove many Arabic terms into his writing, learned from his Arabic teacher, Khalil al-Sakakini. In one letter he wrote: “I am a foreigner in the world of Aryan culture; my place is in the East and my paths lead to the sun.” He was attracted to a stereotype—the “Arab,

A group of teachers may use a new strategy and express concerns that the approach is ineffective because after initial attempts, students didn't learn as well as when the previous strategy was used. However, when developing proficiency in a new skill or strategy, even experts are prone to errors (Ericsson et al., 1993).