English Immersion Quotes

She entered the story knowing she would emerge from it feeling she had been immersed in the lives of others, in plots that stretched back twenty years, her body full of sentences and moments, as if awaking from sleep with a heaviness caused by unremembered dreams.

Within seconds, I am immersed in a make-believe world of English aristocracy. But it does not escape my attention that, had my own ancestors enjoyed such comfort, I would be living across the sea, and not here in the vast wilds of the new world.

[L]iberals insist that children should be given the right to remain part of their particular community, but on condition that they are given a choice. But for, say, Amish children to really have a free choice of which way of life to choose, either their parents’ life or that of the “English,” they would have to be properly informed on all the options, educated in them, and the only way to do what would be to extract them from their embeddedness in the Amish community, in other words, to effectively render them “English.” This also clearly demonstrates the limitations of the standard liberal attitude towards Muslim women wearing a veil: it is deemed acceptable if it is their free choice and not an option imposed on them by their husbands or family. However, the moment a woman wears a veil as the result of her free individual choice, the meaning of her act changes completely: it is no longer a sign of her direct substantial belongingness to the Muslim community, but an expression of her idiosyncratic individuality, of her spiritual quest and her protest against the vulgarity of the commodification of sexuality, or else a political gesture of protest against the West. A choice is always a meta-choice, a choice of the modality of choice itself: it is one thing to wear a veil because of one’s immediate immersion in a tradition; it is quite another to refuse to wear a veil; and yet another to wear one not out of a sense of belonging, but as an ethico-political choice. This is why, in our secular societies based on “choice,” people who maintain a substantial religious belonging are in a subordinate position: even if they are allowed to practice their beliefs, these beliefs are “tolerated” as their idiosyncratic personal choice or opinion; they moment they present them publicly as what they really are for them, they are accused of “fundamentalism.” What this means is that the “subject of free choice” (in the Western “tolerant” multicultural sense) can only emerge as the result of an extremely violent process of being torn away from one’s particular lifeworld, of being cut off from one’s roots.

She entered the story knowing she would emerge from it feeling she had been immersed in the lives of others,

She entered the story knowing she would emerge from it feeling she had been immersed in the lives of others, in plots that stretched back twenty years her body full of sentences and moments, as if awaking from sleep with a heavineds caused by unremembered dreams.

become the adviser to presidents and an honored member of New England society. Ohiyesa, or Eastman, went to Beloit College where he learned English and immersed himself in the culture and ways of the white world. Upon graduation he went east. He attended Dartmouth College, then was accepted into medical school at Boston University, which he completed in 1890. He returned to his native Midwest to work among his own people as a physician on the Pine Ridge reservation,

CHRISTMAS FUSS IN BARBADOS IN THE 70’S Ginger immersed in the brewed sorrel was always tempting. There was also the aroma of the red English apples on the table, and ripe golden apples smelling heavenly. The smell of the new cloth, from the curtains reminded us that it was Christmas. There was also the smell of the oil skin tablecloth on our varnished table, the smell of new sheets on our bed, and not forgetting the smell of the big shaddock which sat in the center of the table.

Within a few moments he was immersed in his work. The evening before, he had caught up with the routine of his classwork; papers had been graded and lectures prepared for the whole week that was to follow. He saw the evening before hm, and several evenings more, in which he would be free to work on his book. What he wanted to do in this new book was not yet precisely clear to him; in general, he wished to extend himself beyond his first study, in both time and scope. He wanted to work in the period of the English Renaissance and to extend his study of classical and medieval Latin influences into that area. He was in the stage of planning his study, and it was that stage which gave him the most pleasure—the selection among alternative approaches, the rejection of certain strategies, the mysteries and uncertainties that lay in unexplored possibilities, the consequences of choice…. The possibilities he could see so exhilarated him that he could not keep still.

I’m Sushi K and I’m here to say I like to rap in a different way Look out Number One in every city Sushi K rap has all most pretty My special talking of remarkable words Is not the stereotyped bucktooth nerd My hair is big as a galaxy Cause I attain greater technology [...] I like to rap about sweetened romance My fond ambition is of your pants So here is of special remarkable way Of this fellow raps named Sushi K The Nipponese talking phenomenon Like samurai sword his sharpened tongue Who raps the East Asia and the Pacific Prosperity Sphere, to be specific [...] Sarariman on subway listen For Sushi K like nuclear fission Fire-breathing lizard Gojiro He my always big-time hero His mutant rap burn down whole block Start investing now Sushi K stock It on Nikkei stock exchange Waxes; other rappers wane Best investment, make my day Corporation Sushi K [...] Coming to America now Rappers trying to start a row Say “Stay in Japan, please, listen! We can’t handle competition!” U.S. rappers booing and hissin’ Ask for rap protectionism They afraid of Sushi K Cause their audience go away He got chill financial backin’ Give those U.S. rappers a smackin’ Sushi K concert machine Fast efficient super clean Run like clockwork in a watch Kick old rappers in the crotch [...] He learn English total immersion English/Japanese be mergin’ Into super combination So can have fans in every nation Hong Kong they speak English, too Yearn of rappers just like you Anglophones who live down under Sooner later start to wonder When they get they own rap star Tired of rappers from afar [...] So I will get big radio traffic When you look at demographic Sushi K research statistic Make big future look ballistic Speed of Sushi K growth stock Put U.S. rappers into shock

Well,” I said, “right now I make a living as a freelance writer and part-time English teacher. I never wanted to teach school. I want to write, but my journalism career hasn’t gone anywhere. I can’t seem to get beyond writing puff restaurant reviews for what’s basically an advertising circular, and I’m desperate to do something more meaningful, and interesting, and challenging with my life.” “Ministry is certainly all that,” he said. “But why ministry in particular?” Hearing him preach, I said, had given me the idea. I was drawn to how he immersed himself deeply in a spiritual concept, then reported back to us what he’d learned. Also, I had developed an intense interest in the church—how it functioned and what it gave to its members. “And what does a church give to its members?” I hadn’t prepared an answer to this. “I can really only speak for myself,” I said. “Church is the one place I know that privileges the soul, that focuses on spiritual values and bases a community on them.

Modern English has given us two terms we need to explain this phenomenon: “geeking out” and “vegging out.” To geek out on something means to immerse yourself in its details to an extent that is distinctly abnormal—and to have a good time doing it. To veg out, by contrast, means to enter a passive state and allow sounds and images to wash over you without troubling yourself too much about what it all means.

Other commonplaces go back even further. The proverb we use nowadays, ‘all that glitters is not gold’ is usually traced to Shakespeare’s Merchant of Venice Act II Scene iv: All that glisters is not gold; Often have you heard that told. The term “glisters” became glitters in time; it is, in effect, the same word. People had indeed ‘often heard that told’, prior to Shakespeare, Chaucer had it as: “Hit is not al gold, that glareth”. So, it was known in English poetry before Shakespeare even got to it. It is such an obvious truth that it is no surprise to discover that earlier civilisations used the same phrase. The Roman poets Shakespeare appears to have immersed himself in, and from whom Dylan, who also studied them at school, liberally quotes, include, amongst their lines, nōn omne quod nĭtet aurum est (‘Not all that glitters is gold’).

Other commonplaces go back even further. The proverb we use nowadays, ‘all that glitters is not gold’ is usually traced to Shakespeare’s Merchant of Venice Act II Scene iv: All that glisters is not gold; Often have you heard that told. The term “glisters” became glitters in time; it is, in effect, the same word. People had indeed ‘often heard that told’, prior to Shakespeare, Chaucer had it as: “Hit is not al gold, that glareth”. So, it was known in English poetry before Shakespeare even got to it. It is such an obvious truth that it is no surprise to discover that earlier civilisations used the same phrase. The Roman poets Shakespeare appears to have immersed himself in, and from whom Dylan, who also studied them at school, liberally quotes, include, amongst their lines, nōn omne quod nĭtet aurum est (‘Not all that glitters is gold’). It was a Latin proverb and well-known enough as to appear in Corpus Juris Civilis (the Book of Civil Law) some two and a half thousand years ago. Dylan puts a version of this ancient saying into the mouth of a grandparent dispensing a list of clichéd advice. Dylan thus acknowledges, as Shakespeare did, that here was an old truth, while simultaneously giving an intriguing twist to the concept: Grandma said, “Boy, go and follow your heart And you’ll be fine at the end of the line All that’s gold isn’t meant to shine Don’t you and your one true love ever part” As with other things we have heard and read and thought many times in our life, many of us never come across a version of this phrase without either hearing it in Dylan’s voice or thinking of its use in Shakespeare’s play and the extra resonance those bring to it. Such is the power of Bards.

The primitive word (βάπτω) from which the word denoting baptism, is derived, signifies immersion. This, with the general consent of the Pedobaptists themselves, is as much the appropriate meaning of the Greek word, as of the English word, dip or immerse.1 This is the word used in the New Testament, when the rich man entreats, that Lazarus may be sent to dip the tip of his finger in water:2 when Christ says, ‘He it is, to whom I shall give a sop, when I have dipped it;’3 and when, in the Revelation, Christ is represented, as clothed with a vesture dipped in blood.4 The inspired penmen have used no other word, beside this and its derivatives, to convey the idea of immersion; nor have they ever used this word in any other sense.

All the patriots had to do was plant doubts among Britain’s creditors about the war’s outcome. “By stopping the progress of their conquests and reducing them to an unmeaning and disgraceful defensive, we destroy the national expectation of success from which the ministry draws their resources.” 11 This was an extremely subtle, sophisticated analysis for a young man immersed in wartime details for four years: America could defeat the British in the bond market more readily than on the battlefield. Hamilton had developed a fine appreciation of English institutions while fighting for freedom from England. In the letter’s finale, he contended that America should imitate British methods and exploit the power of borrowing: “A national debt, if it is not excessive, will be to us a national blessing. It will be powerful cement of our union.

Advancing no particular theory of their own, some insist that explicit teaching of grammar, vocabulary, semantics, pragmatics, and even pronunciation is necessary because students in immersion classrooms sometimes have trouble with these features of the second language. Direct instruction, they say, is the only remedy. Such claims rely heavily on short-term studies in which older students—rarely K–12 English learners—are taught a linguistic form, such as word order, verb conjugation, relative clauses, and so forth, then tested on their conscious knowledge of the form soon after.

I know that many people including our President insist that it be called the Christmas Season. I’ll be the first in line to say that it works for me however that’s not what it is. We hint at its coming on Halloween when the little tykes take over wandering the neighborhood begging for candy and coins. In this day and age the idea of children wandering the streets threatening people with “Trick or Treat!” just isn’t a good idea. In most cases parents go with them encouraging their offspring’s to politely ask “Anything for Halloween.” An added layer of security occurs when the children are herded into one room to party with friends. It’s all good, safe fun and usually there is enough candy for all of their teeth to rot before they have a chance to grow new ones. Forgotten is the concept that it is a three day observance of those that have passed before us and are considered saints or martyrs. Next we celebrate Thanksgiving, a national holiday (holly day) formally observed in Canada, Liberia, Germany Japan, some countries in the Caribbean and the United States. Most of these countries observe days other than the fourth Thursday of November and think of it as a secular way of celebrating the harvest and abundance of food. Without a hiccup we slide into Black Friday raiding stores for the loot being sold at discounted prices. The same holds true for Cyber Monday when we burn up the internet looking for bargains that will arrive at our doorsteps, brought by the jolly delivery men and women, of FedEx, UPS and USPS. Of course the big days are Chanukah when the Maccabean Revolt against the Seleucid Empire, regained control of Jerusalem. It is a time to gather the family and talk of history and tell stories. Christmas Eve is a time when my family goes to church, mostly to sing carols and distribute gifts, although this usually continued on Christmas day. This is when the term “Merry Christmas” is justified and correct although it is thought that the actual birthday of Christ is in October. The English squeezed another day out of the season, called Boxing Day, which is when the servants got some scraps from the dinner the day before and received a small gift or a dash of money. I do agree that “Xmas” is inappropriate but that’s just me and I don’t go crazy over it. After all, Christmas is for everyone. On the evening of the last day of the year we celebrate New Year’s Evening followed by New Year’s Day which many people sleep through after New Year’s Eve. The last and final day of the Holiday Season is January 6th which Is Epiphany or Three Kings Day. In Tarpon Springs, the Greek Orthodox Priest starts the celebration with the sanctification of the waters followed by the immersion of the cross. It becomes a scramble when local teenage boys dive for the cross thrown into the Spring Bayou as a remembrance of the baptism of Jesus Christ in the Jordan River. This tradition is now over a century old and was first celebrated by the Episcopal Church by early settlers in 1903.

What’s going on is this,” he said, regaining his voice. “According to Sage, Yohanan is the Hebrew equivalent of John. Ha means the in Hebrew. And a mikvah is a Hebrew term for a ritual immersion in water. The Greek equivalent is baptizo, which means to immerse.” He paused for effect. “So in English,” he continued excitedly, “Yohanan Hamikvah translates into John the Baptist. And John the Baptist did have a growing following. And his ministry was taken over by another and expanded.

Before long, machines would be doing all the work. This would free up “abundant scope for recreation,” enthused an English professor, “by immersion in the imaginative life, in art, drama, dance, and a hundred other ways of transcending the constraints of daily life.

In 1933, the U.S. Senate approved legislation introducing a thirty-hour workweek. Although the bill languished in the House of Representatives under industry pressure, a shorter workweek remained the labor unions’ top priority. In 1938, legislation protecting the five-day workweek was finally passed. The following year, the folk song “Big Rock Candy Mountain” climbed to the top of the charts, describing a utopia in which “hens lay soft-boiled eggs,” cigarettes grow on trees, and “the jerk that invented work” is strung up from the tallest tree. After World War II, leisure time continued its steady rise. In 1956, Vice President Richard Nixon promised Americans that they would only have to work four days a week “in the not too distant future.” The country had reached a “plateau of prosperity,” and he believed a shorter workweek was inevitable.8 Before long, machines would be doing all the work. This would free up “abundant scope for recreation,” enthused an English professor, “by immersion in the imaginative life, in art, drama, dance, and a hundred other ways of transcending the constraints of daily life.”9 Keynes’ bold prediction had become a truism. In the mid-1960s, a Senate committee report projected that by 2000 the workweek would be down to just fourteen hours, with at least seven weeks off a year. The RAND Corporation, an influential think tank, foresaw a future in which just 2% of the population would be able to produce everything society needed.10 Working would soon be reserved for the elite.