Nursery Teacher Quotes

As a child, my idea of the West was that it was a miasma of poverty and misery, like that of the homeless 'Little Match Girl'in the Hans Christian Andersen story. When I was in the boarding nursery and did not want to finish my food, the teacher would say:'Think of all the starving children in the capitalist world!

Victor Vigny: It is like the old fairy tale. The boy saves the princess; they fall in love. He invents a flying machine - along with his dashing teacher, of course. They get married and name thier firstborn after the aforementioned dashing teacher. Conor: I don't recall that fairy tale from the nursery. Victor Vigny: Trust me, It's a classic.

Observing others go through them, he used to admire midlife crises, the courage and shamelessness and existential daring of them, but after he'd watched his own wife, a respectable nursery school teacher, produce and star in a full-blown one of her own, he found the sufferers of such crises not only self-indulgent but greedy and demented, and he wished them all weird unnatural deaths with various contraptions easily found in garages.

It is like the old fairy tale. The boy saves the princess; they fall in love. He invents a flying machine—along with his dashing teacher, of course. They get married and name their firstborn after the aforementioned dashing teacher.” Conor frowned. “I don’t recall that fairy tale from the nursery.” “Trust me, it’s a classic.

Bella would later greatly regret what she did. As a teacher who was a leader in the union, she was especially concerned about how communists manipulated children through the educational system. “There is no doubt in my mind that the Communists will use the schools and every other educational medium,” she told the US Senate. “They will use every educational medium … from the nursery school to the universities.

Too many of us now allow ourselves to be defined by motherhood and direct every ounce of our energy into our children. This sounds noble on the surface but in fact it's doing no one-- not ourselves, or our children -- any good. Because when we lose ourselves in our mommy selves, we experience this loss as depression. When we disempower ourselves in our mommy selves, we experience this weakness as anxiety. When we desexualize ourselves in our mommy selves, it leads us to feel dead in our skin. All this places an undue burden upon our children. By making them the be-all-and-end-all of our lives, by breaking down the boundaries between ourselves and them so thoroughly, by giving them so much power within the family when they're very small, we risk overwhelming them psychologically and ill-preparing them, socially, for the world of other children and, eventually, other adults. Nursery school and kindergarten teachers are already complaining that our children are so indulged, made so royal at home, that they come to school lacking compassion for others and with real problems functioning socially.

We make a huge mistake when we define our calling in terms of participation inside the church—nursery work, Sunday school teacher, youth worker, music leader, and so on. Our calling is much bigger than how much time we put into church matters. Calling involves everything we are and everything we do, both inside and, more important, outside the church walls. “Calling,” said Os Guinness, “is the truth that God calls us to himself so decisively that everything we are, everything we do, and everything we have is invested with a special devotion, dynamism, and direction.

But if my father could stand up to schoolmasters and if he inherited some of his own father's gifts as a teacher, he himself could never have become one. He could teach and loved teaching. He could radiate enthusiasm, but he could never impose discipline. He could never have taught a dull subject to a dull boy, never have said: "Do this because I say so." Enthusiasm spread knowledge sideways, among equals. Discipline forced it downwards from above. My father's relationships were always between equals, however old or young, distinguished or undistinguished the other person. Once, when I was quite little, he came up to the nursery while I was having my lunch. And while he was talking I paused between mouthfuls, resting my hands on the table, knife and fork pointing upwards. "You oughtn't really to sit like that," he said, gently. "Why not?" I asked, surprised. "Well..." He hunted around for a reason he could give. Because it's considered bad manners? Because you mustn't? Because... "Well," he said, looking in the direction my fork was pointing, "Suppose somebody suddenly fell through the ceiling. They might land on your fork and that would be very painful." "I see," I said, though I didn't really. It seemed such an unlikely thing to happen, such a funny reason for holding your knife and fork flat when you were not using them... But funny reason or not, it seems I have remembered it. In the same sort of way I learned about the nesting habits of starlings. I had been given a bird book for Easter (Easter 1934: I still have the book) and with its help I had made my first discovery. "There's a blackbird's nest in the hole under the tiles just outside the drawing-room window," I announced proudly. "I've just seen the blackbird fly in." "I think it's probably really a starling," said my father. "No, it's a blackbird," I said firmly, hating to be wrong, hating being corrected. "Well," said my father, realizing how I felt but at the same time unable to allow an inaccuracy to get away with it, "Perhaps it's a blackbird visiting a starling." A blackbird visiting a starling. Someone falling through the ceiling. He could never bear to be dogmatic, never bring himself to say (in effect): This is so because I say it is, and I am older than you and must know better. How much easier, how much nicer to escape into the world of fantasy in which he felt himself so happily at home.

Don’t stigmatize negative feelings; even pacifists, yogis, and nursery school teachers get road rage under the wrong circumstances. Some people have bad tempers or are chronically grouchy while others are stuck in situations that happen to hit their weak spots and drive them nuts. Either way, if you chastise yourself for having nasty feelings when you really can’t help it, you usually make them worse. After kicking yourself, you’re that much more likely to kick someone else. Becoming more positive doesn’t mean becoming sweetly angelic, but rather, decently demonic, or at least decent enough that your friends don’t all tell you to go back to hell.

They are probably right. It is entirely rational for conservatives to flock to jobs that reward competition, aggression and victory at the expense of others. So it should not be surprising that liberals gravitate to professions—such as academics, journalism, social work and the arts—that emphasize inquiry, objectivity and the free exchange of ideas. After all, teachers at all levels—from nursery school to graduate school—tend to be Democrats.

There was love in the home. We just didn’t express it. Perhaps unsurprisingly, I became a bit detached. When I was four, my nursery school teacher apparently told my parents, “David doesn’t always play with the other children. A lot of the time he stands off to the side and observes them.” Whether it was nature or nurture, a certain aloofness became part of my personality. By high school I had taken up long-term residency inside my own head. I felt most alive when I was engaged in the solitary business of writing. Junior year I wanted to date a woman named Bernice. But after doing some intel gathering, I discovered she wanted to go out with another guy. I was shocked. I remember telling myself, “What is she thinking? I write way better than that guy!” It’s quite possible that I had a somewhat constrained view of how social life worked for most people.

Eventually, I bought a Michael Clay Thompson Practice Voyage teacher’s book, and we started evaluating sentences according to four different criteria. Still, only one sentence a day. I wish we had done this from the beginning. It takes less than five minutes a day. Suddenly the English sentence began to make beautiful sense. Imagine how many sentences you can evaluate over the long haul?

attachment theorists argue that the mother-infant bond forms a kind of relationship template which the developing person then transfers to his or her important relationships later in life. How much adaptive sense would this really make? The quality of your attachment to your mother is very important for your relationship with your mother, which is a very important relationship. But there is no reason to believe that the type of interaction provided within this one relationship is going to turn out to be predictive of all the interactions you encounter throughout your life. Your mother might be eccentric, or ill, or have heavy commitments other than you. It would make little evolutionary sense to calibrate your whole personality on something so idiosyncratic. This is consistent with the evidence from attachment studies. Children of depressed mothers are unusually subdued in interaction with their mothers. However, this disappears when they are with their nursery teachers, with whom they behave normally. Of course; what they learn from their interactions with their mothers is what their mothers are like, not what the world is like.7

The school system Nursery School 3 to 6 years Primary School 6 to 11 years Middle School 11 to 14 years Academic Studies 14 to 18 years Technical Institute 14 to 18 years Teacher-Training College 14 to 18 years Arts Academy 14 to 18 years University 18 years and over

The Chick Being Born Every crack is also an opening. When in the midst of great change, it is helpful to remember how a chick is born. From the view of the chick, it is a terrifying struggle. Confined and curled in a dark shell, half-formed, the chick eats all its food and stretches to the contours of its shell. It begins to feel hungry and cramped. Eventually, the chick begins to starve and feels suffocated by the ever-shrinking space of its world. Finally, its own growth begins to crack the shell, and the world as the chick knows it is coming to an end. Its sky is falling. As the chick wriggles through the cracks, it begins to eat its shell. In that moment—growing but fragile, starving and cramped, its world breaking—the chick must feel like it is dying. Yet once everything it has relied on falls away, the chick is born. It doesn't die, but falls into the world. The lesson is profound. Transformation always involves the falling away of things we have relied on, and we are left with a feeling that the world as we know it is coming to an end, because it is. Yet the chick offers us the wisdom that the way to be born while still alive is to eat our own shell. When faced with great change—in self, in relationship, in our sense of calling—we somehow must take in all that has enclosed us, nurtured us, incubated us, so when the new life is upon us, the old is within us. The next chance you get, watch something being born. If moved by this notion, actively pursue this. Go to a zoo. Or a farm. Or a nursery. Or an aquarium. Or walk the floor of newborns at your local hospital. As you witness birth of some kind, note what detail touches you. Take it as a teacher and see if it describes something struggling to be born in you.

In 2013, in particular, there were many requests by nursery teachers of nursery facilities to receive protective measures. In the meantime, the ACRC made a decision

February 20 Abba, Father Because those who are led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, “Abba, Father.”—Romans 8:14-15 I stood glued to my spot in front of the nursery window. My son-in-law bathed my firstborn granddaughter, Rachel, as I watched. Three hours later I relinquished my spot to another new grandparent. What miracles children are! They are screaming testimonies of God’s creation. My granddaughter, Rachel, is now a teenager. She is still beautiful. However, she eats meat, walks, talks and understands so much more than she did that first morning. When we acknowledge that we are sinners, repent and give our lives to Christ, we are babies in Christ. We drink milk. We grow as we learn more about Christ through Bible study, prayer and church attendance. If we avail ourselves of opportunities, we give up the bottle and become mature Christians. However, that doesn’t always happen. This problem is addressed in Hebrews 5:11–14.the writer is admonishing Jewish Christians to grow up. He tells them that milk is for beginners. Solid food is for the mature. He tells them that instead of expecting to be fed, they should be teachers themselves. I have heard several Christians give the same testimony time and time again. I want to ask, “What is the Lord doing for you right now? Did your salvation experience put your Christian testimony on pause?” Ask yourself some questions. What is Christ doing in my life right now? Am I closer to Him today than I was a year ago? How am I growing in Christ? What new service has He called me into? Is anything exciting happening in my prayer life? Am I growing more in love with Jesus and digging into His Word? Dear Father, help us get out of diapers and off the bottle in our Christian maturity.

The traditional concept of upbringing is based on the idea that there are things outside of the self that are worth knowing. It is generally accepted that it is the job of parents (but also nursery and school teachers) to bestow upon their wards the character and integrity discussed in the previous step, so that they recognise and remain within those social boundaries.

Furthermore, this submission is no more than a simple 'pedagogic’ method, one could say, of entirely transitory necessity; not only would a true spiritual teacher never abuse it, but he would use it only to enable his disciple to free himself from it as soon as possible, [...] Initiation ought precisely to lead to the fully realized and effective consciousness of the ‘Self, which can obviously be the case neither with children in the nursery nor with psychic automata. The initiatic ‘chain’ is not meant to bind the being, but on the contrary to furnish a support that allows it to raise itself indefinitely and to go beyond its limits as an individual and conditioned being. Even when there are contingent applications that can coexist secondarily with its essential goal, an initiatic organization has no use for blind and passive instruments, whose normal place could in any case only be in the profane world, since they lack all qualification. What must exist among all its members at all levels and in all functions is a conscious and voluntary collaboration that implies all the effective understanding of which each is capable; and no true hierarchy can be realized or maintained on any other basis than this.

From the point of view of the dreaming self, learning is a sublimation of desiring; there is no learning without desire, or none, in Winnicott’s language, that is “felt as real.” The dreaming self cannot be schooled in the traditional sense because it always chooses its teachers; any available cultural canon is simply like the dream day for the dreamer (in this sense, the dreamer is always deschooling society). From an unknowable (unconscious) set of criteria a person, unbeknown even to himself, picks out and transforms the bits he wants; the bits that can be used in the hidden projects of unconscious desire (we are bound to our lives by the feeling we have for ourselves). In this process, that is like a kind of sleepwalking solitary self-education, the Freudian subject is, as it were, the Victorian autodidact romanticized. Dreamwork is unforced labor.

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