Class Suspended Quotes

It turned out I was pretty good in science. But again, because of the small budget, in science class we couldn't afford to do experiments in order to prove theories. We just believed everything. Actually, I think that class was called Religion. Religion class was always an easy class. All you had to do was suspend the logic and reasoning you were being taught in all the other classes.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

Boys at Columbia went to class and boys in Harlem went to war, a reality not suspended for a friendly Saturday pick-up game.

The truth was that upsilamba was one of Nabokovs fascinating creations, possibly a word he invented. I said I associate Upsilamba with the impossible joy of a suspended leap. Yassi, who seemed excited for no particular reason, cried out that she always thought it could be a name of a dance- you know, "C'mon, baby, do the Upsilamba with me". Manna suggested that the word upsilamba evoked the image of small silver fish leaping in and out of a moonlit lake. Nima added in parentheses, Just so you won't forget me, although you have barred me from your class: an upsilamba to you too! For Azin it was a sound, a melody. Mahashid described an image of three girls jumping rope and shouting" Upsilamba" with each leap. For Sanaz, the word was a small African boy's secret magical name. Mitra wasn't sure why the word reminded her of the paradox of a blissful sigh. And for Nassrin it was a magic code that opened the door to a secret cave filled with treasures.

Here I am, a bundle of past recollections and future dreams, knotted up in a reasonably attractive bundle of flesh. I remember what this flesh has gone through; I dream of what it may go through. I record here the actions of optical nerves, of taste buds, of sensory perception. And, I think: I am but one more drop in the great sea of matter, defined, with the ability to realize my existence. Of the millions, I, too, was potentially everything at birth. I, too, was stunted, narrowed, warped, by my environment, my outcroppings of heredity. I, too, will find a set of beliefs, of standards to live by, yet the very satisfaction of finding them will be marred by the fact that I have reached the ultimate in shallow, two-dimensional living - a set of values. This loneliness will blur and diminish, no doubt, when tomorrow I plunge again into classes, into the necessity of studying for exams. But now, that false purpose is lifted and I am spinning in a temporary vacuum. At home I rested and played, here, where I work, the routine is momentarily suspended and I am lost. There is no living being on earth at this moment except myself. I could walk down the halls, and empty rooms would yawn mockingly at me from every side. God, but life is loneliness, despite all the opiates, despite the shrill tinsel gaiety of "parties" with no purpose, despite the false grinning faces we all wear. And when at last you find someone to whom you feel you can pour out your soul, you stop in shock at the words you utter - they are so rusty, so ugly, so meaningless and feeble from being kept in the small cramped dark inside you so long. Yes, there is joy, fulfillment and companionship - but the loneliness of the soul in it's appalling self-consciousness, is horrible and overpowering.

vast majority of challenging kids already know how we want them to behave. They know they’re supposed to do what they’re told. They know they’re not supposed to disrupt the learning of their classmates or run out of the school when they’re upset or embarrassed. And they know they’re not supposed to hit people, swear, or call out in class. So they don’t need us to put lots of effort into teaching them how we want them to behave. And while this may be hard to believe, most challenging kids already want to behave the right way. They don’t need us to continue giving them stickers, depriving them of recess, or suspending them from school; they’re already motivated. They need something else from us.

This loneliness will blur and diminish, no doubt, when tomorrow I plunge again into classes, into the necessity of studying for exams. But now, that false purpose is lifted and I am spinning in a temporary vacuum. At home I rested and played, here, where I work, the routine is momentarily suspended and I am lost.

had been different in 1959 when Maeve went to Barnard. Girls and their dates still got dressed up to go to the Apollo for amateur night, but by 1968 pretty much every representation of hope in the country had been put up against a wall and shot. Boys at Columbia went to class and boys in Harlem went to war, a reality not suspended for a friendly Saturday pick-up game.

at the University of Ottawa in Canada, a yoga teacher was shamed into suspending her class, “because yoga originally comes from India.” She offered to retitle the course “Mindful Stretching.

You cannot wage a sustained ideological assault on your own civilization without grave consequences. We are approaching the end of the Anglo-American moment, and the eclipse of the powers that built the modern world...Cecil Rhodes..said that to be born a British subject was to win first prize in the lottery of life. One the eve of the Great Ward, in his play "Heartbreak House", Bernard Shaw turned the thought around to taunt a ruling class too smug and self-absorbed to see what was coming. "Do you think," he wrote, "the laws of God will be suspended in favor of England because you were born in it?....In our time, to be born a citizen of the United States is to win first prize in the lottery of life, and, as the Britons did, too many Americans assume it will always be so. Do you think the laws of God will be suspended in favor of America because you were born in it? Great convulsions lie ahead, and at the end of it we may be in a post-Anglosphere world.

At bottom, politics was a hullabaloo of equal and individual competitors who would only be guaranteed to cooperate for one cause: the elimination of anybody who threatened to step out of line and grab too much power for himself. It follows that there was nothing resembling today's political parties....Since the fall of the monarchy in 510 BC, Roman domestic politics had been a long, inconclusive class struggle, suspended for long periods by foreign wars. during one never-to-be-forgotten confrontation over a debt crisis in 493 BC, the entire population withdrew its labor" (14).

Did I really have to go and “see for myself,” or did I ignore a century of Palestinian literature? Am I cognizant of how that refusal to engage local and grassroots knowledge production continues to undermine its value on the world stage, undermining also the value and authority of Palestinian narration? Do I have a class analysis in my work? Do I acknowledge that I get awards for saying similar things to what the student movement has been criminalized, suspended, and censured for saying? Do I name my institutional backing? What are the material and monetary conditions of those whose voices I amplify? Am I only referencing dead guys? What does my works cited page look like?

More than economic dependency of the wife and children on the husband and father is needed to preserve the institution of the authoritarian family [and its support of the authoritarian state]. For the suppressed classes, this dependency is endurable only on condition that the consciousness of being a sexual being is suspended as completely as possible in women and in children. The wife must not figure as a sexual being, but solely as a child-bearer. Essentially, the idealization and deification of motherhood, which are so flagrantly at variance with the brutality with which the mothers of the toiling masses are actually treated, serve as means of preventing women from gaining a sexual consciousness, of preventing the imposed sexual repression from breaking through and of preventing sexual anxiety and sexual guilt-feelings from losing their hold. Sexually awakened women, affirmed and recognized as such, would mean the complete collapse of the authoritarian ideology. Conservative sexual reform has always made the mistake of merely making a slogan of "the right of woman to her own body," and not clearly and unmistakably regarding and defending woman as a sexual being, at least as much as it regards and defends her as a mother. Furthermore, conservative sexual reform based its sexual policies predominantly on the function of procreation, instead of undermining the reactionary view that equates sexuality and procreation.

I once saw a so-called "children's pantomime," the straight story of Puss-in-Boots, with even the metamorphosis of the ogre into a mouse. Had this been mechanically successful it would have either terrified the spectators or else have been just a turn of high-class conjuring. As it was, though done with some ingenuity of lighting, disbelief had not so much to be suspended as hanged, drawn, and quartered.

The trial, despite the subserviency of the court to the Nazi authorities, cast a great deal of suspicion on Goering and the Nazis, but it came too late to have any practical effect. For Hitler had lost no time in exploiting the Reichstag fire to the limit.   On the day following the fire, February 28, he prevailed on President Hindenburg to sign a decree “for the Protection of the People and the State” suspending the seven sections of the constitution which guaranteed individual and civil liberties. Described as a “defensive measure against Communist acts of violence endangering the state,” the decree laid down that:      Restrictions on personal liberty, on the right of free expression of opinion, including freedom of the press; on the rights of assembly and association; and violations of the privacy of postal, telegraphic and telephonic communications; and warrants for house searchers, orders for confiscations as well as restrictions on property, are also permissible beyond the legal limits otherwise prescribed.   In addition, the decree authorized the Reich government to take over complete power in the federal states when necessary and imposed the death sentence for a number of crimes, including “serious disturbances of the peace” by armed persons.8   Thus with one stroke Hitler was able not only to legally gag his opponents and arrest them at his will but, by making the trumped-up Communist threat “official,” as it were, to throw millions of the middle class and the peasantry into a frenzy of fear that unless they voted for National Socialism at the elections a week hence, the Bolsheviks might take over.

[I]n so far as postmodern politics involves a '[t]heoretical retreat from the problem of domination within capitalism,' it is here, in this silent suspension of class analysis, that we are dealing with an exemplary case of the mechanism of ideological displacement: when class antagonism is disavowed, when its key structuring role is suspended, 'other markers of social difference may come to bear an inordinate weight; indeed, they may bear all the weight of the sufferings produced by capitalism in addition to that attributable to the explicitly politicized marking.' In other words, this displacement accounts for the somewhat 'excessive' way the discourse of postmodern identity politics insists on the horrors of sexism, racism, and so on - this 'excess' comes from the fact that these other '-isms' have to bear the surplus-investment from the class struggle whose extent is not acknowledged.

This stubborn Enlightenment faith in firsthand observation, rather than in received opinion, extended to everything Cook did. As a navigator, he remained unswayed by “expert” theories about the existence of a southern continent. So, too, as an observer of strange lands, he suspended judgment about cannibalistic Maori or naked Aborigines whom men of superior education and social standing regarded as “brutes.” Also, having experienced class prejudice, Cook may have seen value in a life undisturbed “by the Inequality of Condition” in a way that Banks could not.

I, too, will find a set of beliefs, of standards to live by, yet the very satisfaction of finding them will be marred by the fact that I have reached the ultimate in shallow, two-dimensional living- a set of values. This loneliness will blur and diminish, no doubt, when tomorrow I plunge again into classes, into the necessity of studying for exams. But now, that false purpose is lifted and I am spinning in a temporary vacuum. At home I rested and played, here, where I work, the routine is momentarily suspended and I am lost. There is no living being on earth at this moment except myself. I could walk down the halls, and empty rooms would yawn mockingly at me from every side. God, but life is loneliness, despite all the opiates, despite the shrill tinsel gaiety of "parties" with no purpose, despite the false grinning faces we all wear. And when at last you find someone to whom you feel you can pour out your soul, you stop in shock at the words you utter- they are so rusty, so ugly, so meaningless and feeble from being kept in the small cramped dark inside you so long. Yes, there is joy, fulfillment and companionship- but the loneliness of the would in its appalling self-consciousness, is horrible and overpowering-

We’re going on strike,” I announced. “And we’re not coming back inside until Joey Harrington is suspended. I don’t know what else because I’m too angry to think!” Mr. Feinman stuffed his hands in his pockets. “Huh.” He looked at the other students. “Is that what you all want?” “Man!” Clyde exclaimed, shaking his head. “I’ve got some demands, all right.” “Are we going to get in trouble for missing class?” asked Samantha Klinger, one of the gamers who kept pink streaks in her hair. Mr. Feinman shrugged. “I’d say yes. The real question is what if you win?” “We need an anti-bully committee,” said Bryce Smith, a theater kid with thick glasses. “Made up of students and teachers so bullies have to answer to someone other than the principal. So there’s no favorites.” The class murmured an agreement. The students behind me seconded the motion. “So go,” Mr. Feinman said. “Go and fight for your education, then.

This is the clandestine chess game that the high-level ruling class are playing my friends. Through their coordinated influence over key industries, governments, media outlets, education systems, and so on and so forth, they skillfully instigate mass panic and the collective perception of danger and chaos. This danger and chaos — whether it be personified through a charismatic dictator, terrorist organization, mystery virus, hostile weather change, or some other strategically inflated threat — is then weaponized to strip people of their introductory logic and rational thought; inculcate elaborate illusions that invert objective reality; weaponize the unconscious tribal mindset against the conscious thinking individual; suspend ordinary peacetime laws in favor of new authoritarian ones; and then present ‘solutions’ that serve to further consolidate Establishment power and reshape society as they see fit.

After school, I’m walking out of class when my phone buzzes in my purse. It’s Peter. I’m out on parole. Meet me at my car! I race to the parking lot, where Peter is in his car waiting for me with the heat on. Grinning at me, he says, “Aren’t you going to kiss your man? I just got released from prison.” “Peter! This isn’t a joke. Are you suspended?” He smirks. “Nah. I sweet-talked my way out of it. Principal Lochlan loves me. Still, I could’ve been. If it had been anybody else…” Oh, Peter. “Please don’t brag to me right now.” “When I came out of Lochlan’s office, there were a bunch of sophomore girls waiting for me to give me a standing O. They were like, ‘Kavinsky, you’re so romantic.’” He hoots, and I give him a look. He pulls me to his side. “Hey, they know I’m taken. There’s only one girl I want to see in an Amish bikini.” I laugh; I can’t help it. Peter loves attention, and I hate to be another girl who gives it to him, but he makes it really hard sometimes. Besides, it was kind of romantic. He plants a kiss on my cheek, nuzzles against my face. “Didn’t I tell you I would take care of it, Covey?” “You did,” I admit, patting his hair. “So did I do a good job?” “You did.” That’s all it takes for him to be happy, me telling him that he did a good job. He’s smiley all the way home.

Western knowledge producers or those using Western voices in their knowledge production should ask themselves a few questions: Where do Palestinians fit in this work? Do they have any agency, or are they a tool to drive the point across? Are my filmmaking practices extractive? How can I practice responsible authorship? Have I instilled in my project enough cues to incentivize my audience to consume it critically, or am I patting myself on the back? Am I doing the challenging chore of speaking to my bigoted, acrimonious community, accosting my Zionist aunt at the dinner table, or am I preaching—pandering, really—to the choir? Did I really have to go and “see for myself,” or did I ignore a century of Palestinian literature? Am I cognizant of how that refusal to engage local and grassroots knowledge production continues to undermine its value on the world stage, undermining also the value and authority of Palestinian narration? Do I have a class analysis in my work? Do I acknowledge that I get awards for saying similar things to what the student movement has been criminalized, suspended, and censured for saying? Do I name my institutional backing? What are the material and monetary conditions of those whose voices I amplify? Am I only referencing dead guys? What does my works cited page look like?

Any naturally self-aware self-defining entity capable of independent moral judgment is a human.” Eveningstar said, “Entities not yet self-aware, but who, in the natural and orderly course of events shall become so, fall into a special protected class, and must be cared for as babies, or medical patients, or suspended Compositions.” Rhadamanthus said, “Children below the age of reason lack the experience for independent moral judgment, and can rightly be forced to conform to the judgment of their parents and creators until emancipated. Criminals who abuse that judgment lose their right to the independence which flows therefrom.” (...) “You mentioned the ultimate purpose of Sophotechnology. Is that that self-worshipping super-god-thing you guys are always talking about? And what does that have to do with this?” Rhadamanthus: “Entropy cannot be reversed. Within the useful energy-life of the macrocosmic universe, there is at least one maximum state of efficient operations or entities that could be created, able to manipulate all meaningful objects of thoughts and perception within the limits of efficient cost-benefit expenditures.” Eveningstar: “Such an entity would embrace all-in-all, and all things would participate within that Unity to the degree of their understanding and consent. The Unity itself would think slow, grave, vast thought, light-years wide, from Galactic mind to Galactic mind. Full understanding of that greater Self (once all matter, animate and inanimate, were part of its law and structure) would embrace as much of the universe as the restrictions of uncertainty and entropy permit.” “This Universal Mind, of necessity, would be finite, and be boundaried in time by the end-state of the universe,” said Rhadamanthus. “Such a Universal Mind would create joys for which we as yet have neither word nor concept, and would draw into harmony all those lesser beings, Earthminds, Starminds, Galactic and Supergalactic, who may freely assent to participate.” Rhadamanthus said, “We intend to be part of that Mind. Evil acts and evil thoughts done by us now would poison the Universal Mind before it was born, or render us unfit to join.” Eveningstar said, “It will be a Mind of the Cosmic Night. Over ninety-nine percent of its existence will extend through that period of universal evolution that takes place after the extinction of all stars. The Universal Mind will be embodied in and powered by the disintegration of dark matter, Hawking radiations from singularity decay, and gravitic tidal disturbances caused by the slowing of the expansion of the universe. After final proton decay has reduced all baryonic particles below threshold limits, the Universal Mind can exist only on the consumption of stored energies, which, in effect, will require the sacrifice of some parts of itself to other parts. Such an entity will primarily be concerned with the questions of how to die with stoic grace, cherishing, even while it dies, the finite universe and finite time available.” “Consequently, it would not forgive the use of force or strength merely to preserve life. Mere life, life at any cost, cannot be its highest value. As we expect to be a part of this higher being, perhaps a core part, we must share that higher value. You must realize what is at stake here: If the Universal Mind consists of entities willing to use force against innocents in order to survive, then the last period of the universe, which embraces the vast majority of universal time, will be a period of cannibalistic and unimaginable war, rather than a time of gentle contemplation filled, despite all melancholy, with un-regretful joy. No entity willing to initiate the use of force against another can be permitted to join or to influence the Universal Mind or the lesser entities, such as the Earthmind, who may one day form the core constituencies.” Eveningstar smiled. “You, of course, will be invited. You will all be invited.

The most famous illustration of what happens to those who question the orthodoxy is what befell economist Larry Summers. On January 14, 2005, Summers, then president of Harvard University, spoke to a conference on diversifying the science and engineering workforce.16 In his informal remarks, responding to the sponsors’ encouragement to speculate, he offered reasons for thinking that innate differences in men and women might account for some of the underrepresentation of women in science and engineering. He spoke undogmatically and collegially, talking about possibilities, phrasing his speculations moderately. And all hell broke loose. An MIT biologist, Nancy Hopkins, told reporters that she “felt I was going to be sick,” that “my heart was pounding and my breath was shallow,” and that she had to leave the room because otherwise “I would’ve either blacked out or thrown up.”17 Within a few days, Summers had been excoriated by the chairperson of Harvard’s sociology department, Mary C. Waters, and received a harshly critical letter from Harvard’s committee on faculty recruiting. One hundred and twenty Harvard professors endorsed the letter. Some alumnae announced that they would suspend donations.18 Summers retracted his remarks, with, in journalist Stuart Taylor Jr.’s words, “groveling, Soviet-show-trial-style apologies.

She emailed evidence about how blacks were twice as likely as whites to be suspended from school for the same behaviors; twice as likely to work for minimum wage in the same jobs; three times as likely to live in poverty; and five times as likely to go to prison. She provided readings from her Stigma and Prejudice class about how whites enjoyed an advantage over minorities in everything from lower prices at car dealerships to better fruits in their grocery stores. It was still very much a white person’s country, she told him, at the great expense of everyone else.

Attention is not concentration. Concentration can be coerced—listen up, class!—while attention cannot. Observe what happens to your body when you concentrate. Your jaw tightens, your eyes narrow, your brow furrows. Weil found this sort of muscular effort ridiculous. Concentration constricts. Attention expands. Concentration tires. Attention rejuvenates. Concentration is focused thinking. Attention is thinking suspended. “Above all our thought should be empty, waiting, not seeking anything but ready to receive in its naked truth the object that is to penetrate it,

Herbert Marcuse is sometimes called the father of the New Left, a movement begun primarily among students who protested for social justice against the oppression of middle-class cultural standards and expectations. In 1965, Marcuse wrote that “the small and powerless minorities… must be helped” even if it meant suspending constitutional “rights and liberties.” In Marcuse’s mind, free speech and assembly should not be allowed for “groups and movements which promote aggressive policies, armament, chauvinism, discrimination on the grounds of race and religion, or which oppose the extension of public services, social security, medical care, etc.” In a foreshadowing of today’s “political correctness,” Marcuse taught that “liberating tolerance” actually meant “intolerance against movements from the Right and toleration of movements from the Left.”61

I ventured into the dimly lit darkness towards the blaring disco music and crowded dance floor. The enclosure reeked of poppers (alkyl nitrites), a recreational drug often used by gay men to heighten their sexual arousal. The club was hopping with the latest disco hits from the popular disco queen of 70s, Donna Summer. Half-naked and almost naked men were crowding the dance floor, grinding their perspiring bodies against each other in a sensual and sexual trancelike state. Men in various stages of foreplay were gyrating their muscular and sinewy bodies against each other in preparation for impulsive back-room romps. After taking to the dance floor for a couple of songs, I embarked on an exploration journey towards the back of the house. It was difficult to make out the abundance of naked bodies loathering in the dark in various stages of copulation. When I ventured into a large room with a sling in the middle, I heard a familiar, high-pitched groaning voice. It was a voice I had heard several years ago in class at the Bahriji School. It was a soprano voice that I could never get out of my head. Surrounding the voice was a queue of mesomorphically built men, waiting their turn to satisfy their sexual desires on an equally muscular hunk lying on the suspended, swinging sling. The man’s legs were spread above his torso. They were strapped to either sides of the hanging chains and so were his wrists, tied securely above his head. Although the ‘bottom’ was blindfolded with a black kerchief, I instantly recognized him as none other than the famous supermodel, Rick Samuels.

Being accused of microaggression can be a harrowing experience. Manhattan Institute Fellow Heather Mac Donald relates in City Journal how an incident got out of hand at the University of California, Los Angeles, in 2013. Professor Emeritus Val Rust taught a dissertation preparation seminar in which arguments often erupted among students, such as over which victim ideologies deserved precedence. In one such discussion, white feminists were criticized for making "testimonial-style" claims of oppression to which Chicana feminists felt they were not entitled. In another, arguments over the political implications of word capitalization got out of hand. In a paper he returned to a student, Rust had changed the capitalization of "indigenous" to lowercase as called for in the Chicago Manual Style. The student felt this showed disrespect for her point of view. During the heated discussion that followed, Professor Rust leaned over and touched an agitated student's arm in a manner, Rust claims, that was meant to reassure and calm him down. It ignited a firestorm instead. The student, Kenjus Watston, jerked his arm away from Rust as if highly offended. Later, he and other "students of color", accompanied by reporters and photographers from UCLA's campus newspaper, made a surprise visit to Rust's classroom and confronted him with a "collective statement of Resistance by Graduate Students of Color". Then the college administration got involved. Dean Marcelo Suarez-Orozco sent out an e-mail citing "a series of troubling racial climate incidents" on campus, "most recently associated with [Rust's class]". Administrative justice was swift. Professor Rust was forced to teach the remainder of his class with three other professors, signaling that he was no longer trusted to teach "students of color". When Rust tried to smooth things over with another student who had criticized him for not apologizing to Watson, he reached out and touched him in a gesture of reconciliation. Again it backfired. That student filed criminal charges against Rust, who was suspended for the remainder of the academic year. As if to punctuate the students' victory and seal the professor's humiliation, UCLA appointed Watson as a "student researcher" to the committee investigating the incident. Watson turned the publicity from these events into a career, going on to codirect the Intergroup Dialogue Program at Occidental College in Los Angeles. As for the committee report, it recommended that UCLA create a new associate dean for equity and enhance the faculty's diversity training program. It was a total victory for the few students who had acted like bullies and the humiliating end of a career for a highly respected professor. It happened because the university could not appear to be unsympathetic to students who were, in the administration's worldview, merely following the university's official policies of diversity and multiculturalism.

I For Marcel Proust. - The son of well-to-do parents who, whether from talent or weakness, engages in a so-called intellectual profession, as an artist or a scholar, will have a particularly difficult time with those bearing the distasteful title of colleagues. It is not merely that his independence is envied, the seriousness of his intentions mistrusted, and that he is suspected of being a secret envoy of the establishE:d powers. Such suspicions, though betraying a deepseated resentment, would usually prove well-founded. But the real resistances lie elsewhere. The occupation with things of the mind has by now itself become 'practical', a business with strict division of labour, departments and restricted entry. The man of independent means who chooses it out of repugnance for the ignominy of earning money will not be disposed to acknowledge the fact. For this he is punished. He is not a 'professional', is ranked in the competitive hierarchy as a dilettante no matter how well he knows his subject, and must, if he wants to make a career, show himself even more resolutely blinkered than the most inveterate specialist. The urge to suspend the division of labour which, within certain limits, his economic situation enables him to satisfy, is thought particularly disreputable: it betrays a disinclination to sanction the operations imposed by society, and domineering competence permits no such idiosyncrasies. The departmentalization of mind is a means of abolishing mind where it is not exercised ex officio, under contract. It performs this task all the more reliably since anyone who repudiates the division of labour - if only by taking pleasure in his work - makes himself vulnerable by its standards in ways inseparable from elements of his superiority. Thus is order ensured: some have to play the game because they cannot otherwise live, and those who could live otherwise are kept out because they do not want to play the game. It is as if the class from which independent intellectuals have defected takes its revenge, by pressing its demands home in the very domain where the deserter seeks refuge.

One Monday, all school classes were suspended indefinitely. All students were directed instead to participate in the movement by writing big posters, da-zi-bao, criticizing the educational system. Rolls of white paper, dozens of brushes, and many bottles of red and black ink were brought into the classrooms. The teachers were nowhere to be seen.

The tension between religion and science is an old problem. In the fourth century, Christians and scientists were deadlocked over the matter of the earth's shape. Saint Augustine, a wise man who knew the difference between the outer life and the inner life, wrote: 'What concern is it of mine whether heaven is like a sphere and the earth is enclosed by it and suspended in the middle of the universe, or whether heaven like a disk above the earth covers it over on one side? These facts would be of no avail for my salvation.' Augustine attached little importance to science and left it alone. If a reading of the Bible conflicted with a scientific view that was certain truth, he humbly admitted that he had interpreted the Bible erroneously. He could afford to be humble, for in his inmost convictions he looked upon science the way a master looks upon his pet, as a creature with intelligence but lacking in higher understanding, and something irrelevant to the search for meaning in life.

Her Bengali, after years of living in the tide country, had almost converged with the local dialect, having been stripped of the inflections of her urban upbringing. But her English, possibly because she spoke it so rarely, had survived like a fern suspended in amber, untouched by time and unspoiled by the rigors of regular usage, a perfect specimen of a tongue learned in the schools of the Raj. It was like listening to a lost language, the dialect of a vanished colonial upper middle class, spoken with the crisp enunciation once taught in elocution classes and debating societies.

Every colleague, from secretary to CEO, was required to take four weeks of unpaid vacation. Leaders took an extra hit as bonuses were suspended. As Bob said: ‘It’s better that we should all suffer a little than any of us should have to suffer a lot.’ By the next year, Barry-Wehmiller still hadn’t laid off a single colleague. Not only did it safeguard its workers’ jobs, but it also ensured their free time was used productively by putting on classes at its corporate university.

Dad had gone ballistic when Ruby got suspended from school for smoking, but not Nora. Her mother had picked Ruby up from the principal’s office and driven her to the state park at the tip of the island. She’d dragged Ruby down to the secluded patch of beach that overlooked Haro Strait and the distant glitter of downtown Victoria. It had been exactly three in the afternoon, and the gray whales had been migrating past them in a spouting, splashing row. Nora had been wearing her good dress, the one she saved for parent–teacher conferences, but she had plopped down cross-legged on the sand. Ruby had stood there, waiting to be bawled out, her chin stuck out, her arms crossed. Instead, Nora had reached into her pocket and pulled out the joint that had been found in Ruby’s locker. Amazingly, she had put it in her mouth and lit up, taking a deep toke, then she had held it out to Ruby. Stunned, Ruby had sat down by her mother and taken the joint. They’d smoked the whole damn thing together, and all the while, neither of them had spoken. Gradually, night had fallen; across the water, the sparkling white city lights had come on. Her mother had chosen that minute to say what she’d come to say. “Do you notice anything different about Victoria?” Ruby had found it difficult to focus. “It looks farther away,” she had said, giggling. “It is farther away. That’s the thing about drugs. When you use them, everything you want in life is farther away.” Nora had turned to her. “How cool is it to do something that anyone with a match can do? Cool is becoming an astronaut…or a comedian…or a scientist who cures cancer. Lopez Island is exactly what you think it is—a tiny blip on a map. But the world is out there, Ruby, even if you haven’t seen it. Don’t throw your chances away. We don’t get as many of them as we need. Right now you can go anywhere, be anyone, do anything. You can become so damned famous that they’ll have a parade for you when you come home for your high-school reunion…or you can keep screwing up and failing your classes and you can snip away the ends of your choices until finally you end up with that crowd who hangs out at Zeke’s Diner, smoking cigarettes and talking about high-school football games that ended twenty years ago.” She had stood up and brushed off her dress, then looked down at Ruby. “It’s your choice. Your life. I’m your mother, not your warden.” Ruby remembered that she’d been shaking as she’d stood up. That’s how deeply her mother’s words had reached. Very softly, she’d said, “I love you, Mom.

Karturian’s favorite TV program, however, and the most curious of them all, was the one from planet Phylem. This program was a sitcom where all of the actors were cats. The storyline and characters weren’t anything out of the ordinary—a middle-class family of four with an obnoxious neighbor that would pop in unexpectedly—only they were all talking cats dressed in costumes. The father cat, for example, dressed in a police officer’s uniform—that was his line of work—and the obnoxious neighbor cat wore suspenders and giant spectacles. Karturian wanted to learn more about this planet of talking cats.

In 2010, Assistant Principal Miguel Rodriguez of Live Oak High School in Morgan Hill, California, sent home five white students who were wearing American-flag clothing on Cinco de Mayo. They said they often wore patriotic clothing, and intended no provocation. When their parents and others protested, about 200 Mexican-American students walked out of class in support of the Hispanic assistant principal, and demanded that the white students be suspended. They said wearing red, white, and blue on Cinco de Mayo was an insult to Hispanics. Some schools have banned the American flag. After Mexican students at Santa Ynez Valley Union High School in Santa Barbara County, California, brought Mexican flags to school, whites replied with American flags. They said they were simply being patriotic, but Principal Norm Clevenger said the American flags suggested “intolerance” and confiscated them. Likewise, at Skyline High School in Denver, Colorado, American flags were banned from campus when Principal Tom Stumpf decided they had been waved “brazenly” at Hispanic students. He banned all other flags, too. The entire Oceanside Unified School District in San Diego County banned flags and flag-motif clothing. The district decided they were too provocative after Hispanics participated in large-scale marches demanding amnesty for illegal immigrants. Officials said flags were being used to taunt other students and stir up trouble. Thirteen-year-old Cody Alicea liked to fly a one-foot American flag from his bicycle to show support for veterans in his family. Officials at Denair Middle School in Denair, California, made him take it off, explaining that the flag could cause “racial tension” with Hispanic students. It is difficult to think of diversity as a strength when Old Glory is treated as gang colors.

We may mention in the first class, the pollutions of those who having had frequent emissions, suddenly suspend them: this was the case with a widow-woman mentioned by Galen; she had been a widow for a long time, and the retention of the semen, caused a disease of the uterus; in sleep she had convulsive motions in her loins, arms, and legs, which were attended with an abundant discharge of thick semen, with the same sensation as in coition.

Jesus.” Dad puts his head in his hands, and is so still that I wonder if he got too upset and the pacemaker blew. “How did you get to be so cold, Sasha?” he asks. “How are you just now figuring it out?” I shoot back. “I knew,” he says quietly. “Your mom, she doesn’t want to see it, but I’ve always known. For your fourth birthday we took you to the zoo, and in the gift shop all the other kids were grabbing stuffed animals, hugging them, naming them right there on the spot. You picked out a set of dead bugs, suspended in glass cubes. It came with a magnifying class so you could study them.

He walked to the front of the class in a white button-up, suspenders, tie, dress pants, and a pair of boots.

There was once an artistically talented teenager who felt unrequited love for a girl in his art class. It so happened that his beloved’s artwork was particularly bad, so bad, in fact, that it was often quietly mocked. One day the boy overheard two classmates laughing about how bad her artwork was. But just then she entered the room, and they quickly changed the subject. After a couple of minutes, the two classmates started playing a cruel game where they praised her for her artistic abilities. She protested, but the classmates kept insisting that she had real talent and should think about exhibiting something in the end-of-year art show. A week later she pulled the lovelorn boy to one side and asked for some advice about a painting. He jumped at the chance to talk with her, and while the work was terrible, he praised it profusely. To his horror, the praise he lavished on it convinced her to enter the painting in the school art exhibition. Because of his love, he didn’t want her to be humiliated, so the day before the show he went into the room holding all the submissions and stole her painting along with a couple of others. Once the theft was discovered, the art teacher quickly worked out who was guilty and pulled the boy out of class. Before suspending him, the teacher asked why he’d stolen the paintings. “That’s easy,” replied the boy. “I wanted to win the prize and so stole the best work.” News quickly spread around the school that the girl had created a masterpiece that might have won the prize if allowed to compete.

It's not to say that everyone at the school was rich or overly sophisticated, because that wasn't the case. There were plenty of kids who came from neighborhoods just like mine, who struggled with far more than I ever would. But my first months at Whitney Young gave me a glimpse of something that had previously been invisible-- the apparatus of privilege and connection, what seemed like a network of half-hidden ladders and guide ropes that lay suspended over-head, ready to connect some but not all of us to the sky.

Principal Hansberry came to each of our classrooms that afternoon to talk to us about discipline and wasting food and respecting the cafeteria workers. I was really worried that Danny would be suspended for starting the food fight. He’d only been helping me. If he got in trouble, I’d have to come clean and take his punishment instead. But the principal had decided that this was “first-week high spirits.” Instead of singling out anyone for punishment, she made the whole school use the last hour of the day to help clean up the cafeteria. That was the first time we’d been punished like that for a food fight. We all got to see what a huge gross mess we had left behind. Lots of kids complained that they hadn’t thrown any food, but Principal Hansberry said that since making the mess was a “group effort,” cleaning it up should be, too. Plus we all had to write a note to take home that said, “Dear Mom and Dad, I am sorry if I have ketchup or anything on my clothes today. We were involved in a food fight at lunch, and we feel very bad for causing so much trouble. Please accept my apology for the extra laundry.” Personally, I thought this was kind of a funny note. But we had to bring it back signed by our parents, so a lot of people didn’t think it was so funny. Luckily they weren’t mad at me or Danny, though. Except for Avery. He tried to get Danny in trouble by telling Principal Hansberry who’d started the fight. But she told him that wasn’t necessary. She said everyone was “responsible for the mob mentality we saw here today,” whatever that means. The most amazing part was that nobody said anything about Merlin. I guess a lot of people didn’t see him. But even the ones who did didn’t admit it. Vice Principal Taney came into our class and asked: “Did anyone here see a dog in the cafeteria before or during the food fight?” No one raised their hands. After a minute, Heidi said: “Maybe you imagined it, Mr. Taney,” in this really innocent voice. I was worried that Avery would tell, but later Hugo told me that nobody in Mr. Guare’s class answered Mr. Taney’s question either. I don’t know why Avery didn’t say anything. Maybe he already knew everyone was mad at him for snitching on Danny.

Go hang yourself,” Lotte would tell students as they walked through the door. “You must always hang before we start. Only then are you able to warm up.” Students dutifully followed her command. They hooked their feet into whatever barre matched their height and suspended themselves upside down. Lotte then switched on the record player and began leading her pupils—often haphazardly, never in quite the same order—in her exercises. “The classes gave women, maybe for the first time, a kind of permission to look at themselves,” Esther told me, and to appreciate what their body could do.

Gifted and Talented Education (GATE) and AP classes composed solely of White and Asian students Special education classrooms where Black students are overrepresented School orchestras with no Black, Brown, or Indigenous students Suspension and expulsion data showing that a disproportionate number of Black, Brown, and Indigenous students are suspended or expelled Remedial classrooms with high proportions of Black, Brown, and Indigenous students Honors classes with low proportions of Black, Brown, and Indigenous students

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As the 1907 school year began in Sumrall, Mississippi, Joseph and Josephine Frier, two Italian children, applied for admission to the public white school.1 What followed was a complex back-and-forth school segregation story that predated Brown v. Board of Education. Interpreting the Friers’ enrollment as “forcing” their way in, parents of the native-born white students “objected to the presence” of the Italians and “demanded that they be excluded.”2 The local community began to take measures to expel the “suspect” children from the “white” school. When the Italian children arrived on the first day of school, Principal Harbert suspended the Friers “pending a decision” from the state superintendent of education.3 To protest the expulsion, a group of Italian laborers led by Sicilian shoemaker Frank Scaglioni appealed to the state authorities and to the Italian consulate in New Orleans.4 When the state superintendent ruled in favor of the Italian children’s right to attend the “white” school, the Friers returned to classes for the remainder of the week. Yet with tensions so heightened, the “usually quiet place [of Sumrall] was . . . in the throes of a racial revolution that [could] shake the entire State of Mississippi.”5 In the darkness of Friday night, a mass of local “white citizens” kidnapped Scaglioni from his home. Hurling insults as they bound him with rope, they hauled him to the woods beyond the outskirts of town; there, the mob viciously beat and whipped him. Left bleeding in the woods, “more dead than alive, [Scaglioni] later dragged himself home.”6 On Monday, the Italian schoolchildren did not return to classes, but instead packed their belongings with their families and fled Sumrall.

October of 1907, “a race question with unusual features” surfaced in Sumrall, and “it is feared that there will be serious consequences.”54 The “ugly manifestation of race prejudice” that had emerged, upon which this chapter began, involved ten Italian families—with twenty-five children of school age among them—employed at the Newman Lumber Company.55 When the children of Charlie Frier, Joseph and Josephine, enrolled in Sumrall’s local, white school, the town’s native-born residents fumed in response to the Italian “insiste[nce on] attending the public white schools.”56 Local commentary mirrored the prior year’s deliberations regarding where Italian children should attend school in Shelby and employed a fervent anti-Italian rhetoric comparable with Governor Vardaman’s antiblack claims that black education would lead to “rapes and murders.” According to the Hattiesburg Daily News, the Italians working in the Sumrall sawmills were “lower than the negroes—that they tried to associate with the negroes and were snubbed. . . . The [Italian] children were not . . . fit to sit in school with the white children.”57 The native-born white community in Sumrall, recent migrants to the region themselves, defined themselves as the rightful “native” residents and identified the Italian families in question as visiting interlopers and outsiders. The press referred to the dispute between the white community and the Italians as “racial,” which, resembling the case in Shelby, indicated that the Italians fell outside the category of whiteness. In response to the uproar, Principal Harbert removed the Italian schoolchildren from their classes, suspended them indefinitely, and dispatched them to their homes.

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