Peer Education Quotes

[Homeschooling]...recipe for genius: More of family and less of school, more of parents and less of peers, more creative freedom and less formal lessons.

As I sat dumbfounded, seemingly paralyzed in my corner, resorting to my old, reliable strategy of scribbling when unsure of how to respond to Sanjit, Sanjit appended his counsel with a dose of silence – one reminiscent to that of a few days prior. The students looked upward and downward, fans to notes to pens to toes, outward and inward, peers to souls, and of course, toward the direction of the perceived elephant in the room, Sanjit’s books. Simultaneously, Sanjit confidently and patiently searched among the students before finding my eyes; once connected, the lesson moved forward.

With a philosophy education, one can infuriate his peers, intimidate his date, think of obscure, unreliable ways to make money, and never regret a thing.

Elite students climb confidently until they reach a level of competition sufficiently intense to beat their dreams out of them. Higher education is the place where people who had big plans in high school get stuck in fierce rivalries with equally smart peers over conventional careers like management consulting and investment banking. For the privilege of being turned into conformists, students (or their families) pay hundreds of thousands of dollars in skyrocketing tuition that continues to outpace inflation. Why are we doing this to ourselves?

The home-schooling movement has quietly grown to a size where one and half million young people are being educated entirely by their own parents; last month the education press reported the amazing news that, in their ability to think, children schooled at home seem to be five or even ten years ahead of their formally trained peers.

I am encouraged as I look at some of those who have listened to their "different drum": Einstein was hopeless at school math and commented wryly on his inadequacy in human relations. Winston Churchill was an abysmal failure in his early school years. Byron, that revolutionary student, had to compensate for a club foot; Demosthenes for a stutter; and Homer was blind. Socrates couldn't manage his wife, and infuriated his countrymen. And what about Jesus, if we need an ultimate example of failure with one's peers? Or an ultimate example of love?

The quality of the relationships that students have in class with their peers and teachers is important to their success in school.

I Philo, educating yourself was something you had to do in spite if school, not because of it -- which is basically why so many of my high school peers are still there in Philo even now, selling one another insurance, drinking supermarket liquor, watching television, awaiting the formality of their first cardiac.

The worst possible sexual education: a taboo imposed by the Catholic church plus romantic literature elevating love to unreal heights plus the obscene language of my peers. After all, I was nearly born in the nineteenth century, and I have no tender feelings for it.

Here was a king who saw his subjects as peers and allies around whom he had growing up rather than semi-alien entities to be suspected and persecuted.

I can't think of one great human being in the arts, or in history generally, who conformed, who succeeded, as educational experts tell us children must succeed, with his peer group...If a child in their classrooms does not succeed with his peer group, then it would seem to many that both child and teacher have failed. Have they? If we ever, God forbid, manage to make each child succeed with his peer group, we will produce a race of bland and faceless nonentities, and all poetry and mystery will vanish from the face of the earth.

thus educators learn about teaching subjects but not about the essential importance of connected relationships to the learning process of young human beings.

The idea that girls are somehow responsible for 'provoking' harassment from boys is shamefully exacerbated by an epidemic of increasingly sexist school dress codes. Across the United States, stories have recently emerged about girls being hauled out of class, publicly humiliated, sent home, and even threatened with expulsion for such transgressions as wearing tops with 'spaghetti straps,' wearing leggings or (brace yourself) revealing their shoulders. The reasoning behind such dress codes, which almost always focus on the girls' clothing to a far greater extent than the boys', is often euphemistically described as the preservation of an effective 'learning environment.' Often schools go all out and explain that girls wearing certain clothing might 'distract' their male peers, or even their male teachers....in reality these messages privilege boys' apparent 'needs' over those of the girls, sending the insidious message that girls' bodies are dangerous and provoke harassment, and boys can't be expected to control their behavior, so girls are responsible for covering up....his education is being prioritized over hers.

J. D. Salinger's Holden Caulfield is a literary descendant of Huck Finn: more educated and sophisticated, the son of affluent New Yorkers, but like Huck a youthful runaway from a world of adult hypocrisy, venality and, to use one of his own favourite words, phoniness. What particularly appals Holden is the eagerness of his peers to adopt that corrupt grownup behaviour.

When people say that school prepares children for the real world, what's implied is that it is the difficult parts of school (doing things you don't want to do, forced interaction with peers, following rules that you don't believe in) that are important. What's implied is that the real world is going to be an unhappy place and that being treated unfairly by people is a part of life. It may be a part of life in school, but it is not a part of our lives. School is as far away from the real world as possible. In school we learn that we cannot control our own destinies and that it is acceptable to let others govern our lives. In the real world we can take responsibility for choosing our own paths and governing our own lives. The real world is what we make it.

At the heart of every child is the need for play. Play is important for creativity, learning, and interacting with peers. But it’s also the way children communicate. If we want to show our children we love them, we need to play with them. Play is the magical portal to connection.

It was in Poland that the Einsatzgruppen were to fulfill their mission as “ideological soldiers” by eliminating the educated classes of a defeated enemy. (They were in some sense killing their peers: fifteen of the twenty-five Einsatzgruppe and Einsatzkommando commanders had doctorates.)

[Young] adults who take gap years tended to be less motivated than their peers before the gap year. But after their gap year, most of them find new motivation. They had higher performance outcomes, career choice formation, improved employability, and a variety of life skills. The gap year can be seen as an educational process in which skills and critical reflection contribute to an individual's development.

There were many deficits in our swamp education, but Grandpa Sawtooth, to his credit, taught us the names of whole townships that had been forgotten underwater. Black pioneers, Creek Indians, moonshiners, women, 'disappeared' boy soldiers who deserted their army camps. From Grandpa we learned how to peer beneath the sea-glare of the 'official, historical' Florida records we found in books. "Prejudice," as defined by Sawtooth Bigtree, was a kind of prehistoric arithmetic--a "damn, fool math"--in which some people counted and others did not. It meant white names on white headstones in the big cemetery in Cypress Point, and black and brown bodies buried in swamp water. At ten, I couldn't articulate much but I got the message: to be a true historian, you had to mourn amply and well.

The message for all students should be: Put down the bong and get to work, because the number of curious, eager-to-learn peers around the world with the means and ambition to get a great college education is about to increase a thousandfold.

Comments about appearance belittle women professionally. Sadly, that's the culture we still live in. We need to start trying to change it by calling out undercutting remarks and educating our peers, but we also have to find a way to navigate the current reality.

I had decided ages ago that I would not continue my education after school, what we learned was just rubbish, basically what life was about was living, and living in the way you want, in other words, enjoying your life. Some enjoyed their lives best by working, others by not working. OK, I was aware that I would need money, which meant that I would also have to work, but not all the time and not on something that would deplete all my energy and eat into my soul, leaving me like one of the middleaged halfwits who guarded their hedges and peered across at their neighbours to see if their status symbols were as wonderful as their own. I didn’t want that. But money was a problem.

A wiz does not only rely on his or her peers for assistance., however he or she will unleash his or her exceptional accomplishments by working wisely and independently.

Knowledge is a social construct, a consensus among the members of a community of knowledgeable peers.

despite the all-encompassing acronym. Though trans youth seek community with cis gay, lesbian, bisexual, or queer teens, they may have to educate their cis peers about what it means to

The culture in which you parent, mentor, or educate boys exhorts them to be individualistic and group-oriented at once, but does not give them a tribal structure in which to accomplish both in balance. It used to be that the tribe formed a boy's character while the peer group existed primarily to test and befriend that character. Nowadays, boys' characters are often formed in the peer group. Mentors and intimate role models rarely exist to show the growing boy in any long-term and consistent way how both to serve a group and flourish as an independent self.

On a certain level, homeschooling is all about socialization. Whatever the teaching methods used in school or homeschool, it is ultimately the social environment itself that distinguishes homeschooling from conventional school. This social environment includes the nature and quantity of peer interaction; parental proximity; solitude; relationships with adults, siblings, older children, younger children, and the larger community; the ways in which the children are disciplined and by whom; and even the student-teacher ratio and the overall environment where the children spend their time.

I'm still trying to figure out what "okay" is, particularly whether there exists a normal version of myself beneath the disorder, in the way a person with cancer is a healthy person first and foremost. In the language of cancer, people describe a thing that "invades" them so that they can then "battle" the cancer. No one ever says that a person is cancer, or that they have become cancer, but they do say that a person is manic-depressive or schizophrenic, once those illnesses have taken hold. In my peer education courses I was taught to say that I am a person with schizoaffective disorder. "Person-first language" suggests that there is a person in there somewhere without the delusion and the rambling and the catatonia. But what if there isn't? What happens if I see my disordered mind as a fundamental part of who I am?

Mogo living brings about true freedom. When you have the inner conviction to do the most good and the least harm, you are free to say no to media, social, and peer pressures. You are free from a nagging sense that your life does not have value or meaning. You are free to imagine and then create a truly successful (in the deepest meaning on the word) life. You are free to be at peace with yourself and all those whom your life touches.

College is the grinding machine of the Mathematical Establishment, a conveyor belt that takes individuals from one cookie cutter to another so that the product comes within tight control limits out of the assembly line.

To many successful, achievement-oriented children of the affluent, accumulating money is not the superordinate goal. Instead, they want to be well educated, to be respected by their peers, and to occupy a high-status position. For

I wouldn’t say so. I’ve told people I’m a medieval historian when asked what I do. It freezes conversation. If one tells them one’s a poet, one gets these odd looks which seem to say, “Well, what’s he living off?” In the old days a man was proud to have in his passport, Occupation: Gentleman. Lord Antrim’s passport simply said, Occupation: Peer—which I felt was correct. I’ve had a lucky life. I had a happy home, and my parents provided me with a good education. And my father was both a physician and a scholar, so I never got the idea that art and science were opposing cultures—both were entertained equally in my home. I cannot complain. I’ve never had to do anything I really disliked. Certainly I’ve had to do various jobs I would not have taken on if I’d had the money; but I’ve always considered myself a worker, not a laborer. So many people have jobs they don’t like at all. I haven’t, and I’m grateful for that.

The secret of the Finland phenomenon, Wagner discovered, was a platform it built by elevating the education level of its teachers. Finland’s public school system was experiencing the same thing that made Harvard University’s curriculum and network the envy of the academic world: it hired only teachers with incredible qualifications and it had them mentor students closely. Thus, students who went to school at Harvard—or in Finland—started out a rung above their peers.

Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'. But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in. Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science.

Skill teachers are made scarce by the belief in the value of licenses. Certification constitutes a form of market manipulation and is plausible only to a schooled mind. Most teachers of arts and trades are less skillful, less inventive, and less communicative than the best craftsmen and tradesmen. Most high-school teachers of Spanish or French do not speak the language as correctly as their pupils might after half a year of competent drills. Experimentsconducted by Angel Quintero in Puerto Rico suggest that many young teen-agers, if given the proper incentives, programs, and access to tools, are better than most schoolteachers at introducing their peers to the scientific exploration of plants, stars, and matter, and to the discovery of how and why a motor or a radio functions.

In the valley, Faye tried to stop her ears against the constant gossip of a small town, whose opinions pushed in through the windows and crept under the doors. Mother often described herself as a pleaser: she said she couldn’t stop herself from speculating what people wanted her to be, and from contorting herself, compulsively, unwillingly, into whatever it was. Living in her respectable house in the center of town, crowded by four other houses, each so near anyone could peer through the windows and whisper a judgment, Faye felt trapped.

Once without peer, the United States has fallen to nineteenth in college completion in the OECD, and the gap in completion between higher-income and lower-income students has widened.56 Older Americans are the most educated in the world. Younger Americans, not even close.

She had neither the education nor the experience of the others. She not only lacked their credentials but their papers, peer support, financial backing, and awards. And yet, she knew—she knew—she was onto something. Some people were born to things; she was one of those people.

When parents matter more than peers, they can teach right and wrong in a meaningful way. They can prioritize attachments within the family over attachments with same-age peers. They can foster better relationships between their child and other adults. They can help their child develop a more robust and more authentic sense of self, grounded not in how many “likes” a photo gets on Instagram or Facebook but in the child’s truest nature. They can educate desire, instilling a longing for higher and better things, in music, in the arts, and in one’s own character.

The incapable educational system, my mother and I were embroiled in a vicious cycle of negativity. We all suffered greatly because we were all products of an inexperienced, underdeveloped and misunderstood thought process inherited from a completely corrupt and unjust educational system. I was unloved by my peers because I’d inherited an attitude of fear, pessimism and negativity that could have simply been avoided if our system recognised that we are all products of our environment and have subsequently come from different places, perspectives and circumstances.

The second thing that can be said with regard to life expectancy is that it is not a good idea to be an American. Compared with your peers in the rest of the industrialized world, even being well-off doesn’t help you here. A randomly selected American aged forty-five to fifty-four is more than twice as likely to die, from any cause, as someone from the same age-group in Sweden. Just consider that. If you are a middle-aged American, your risk of dying before your time is more than double that of a person picked at random off the streets of Uppsala or Stockholm or Linköping. It is much the same when other nationalities are brought in for comparison. For every 400 middle-aged Americans who die each year, just 220 die in Australia, 230 in Britain, 290 in Germany, and 300 in France. These health deficits begin at birth and go right on through life. Children in the United States are 70 percent more likely to die in childhood than children in the rest of the wealthy world. Among rich countries, America is at or near the bottom for virtually every measure of medical well-being—for chronic disease, depression, drug abuse, homicide, teenage pregnancies, HIV prevalence. Even sufferers of cystic fibrosis live ten years longer on average in Canada than in the United States. What is perhaps most surprising is that all these poorer outcomes apply not just to underprivileged citizens but to prosperous white college-educated Americans when compared with their socioeconomic equivalents abroad.

The belief that nature is an Other, a separate realm defiled by the unnatural mark of humans, is a denial of our own wild being. Emerging as they do from the evolved mental capacities of primates manipulating their environment, the concrete sidewalk, the spew of liquids from a paint factory, and the city documents that plan Denver’s growth are as natural as the patter of cottonwood leaves, the call of the young dipper to its kind, and the cliff swallow’s nest. Whether all these natural phenomena are wise, beautiful, just or good are different questions. Such puzzles are best resolved by beings who understand themselves to be nature. Muir said he walked “with” nature, and many conservation groups continue that narrative. Educators warn that if we spend too long on the wrong side of the divide, we’ll develop a pathology, the disorder of nature deficit. We can extend Muir’s thought and understand that we walk “within.” Nature needs no home; it is home. We can have no deficit of nature; we are nature, even when we are unaware of this nature. With the understanding that humans belong in this world, discernment of the beautiful and good can emerge from human minds networked within the community of life, not human minds peering in from the outside.

You can say what you think. You can write what you feel. You can express your beliefs, your doubts, your gripes, your likes, your opinions. You can gain an education in any area of your choosing. You can chase after dreams and change them on a whim. You can bear arms to defend yourself, family, and friends. You can pursue justice from a jury of peers. You can do these things and more because numerous men and women have fought and died to protect your right to exercise freedoms. You can do these things because numerous men and women continue to boldly stand up and protect your right to be free. Never forget this. Never forget the cost of freedom.

Luxury beliefs’ are the latest status symbol for rich Americans” by Rob Henderson New York Post, August 3, 2022 In the past, upper-class Americans used to display their social status with luxury goods. Today, they do it with luxury beliefs. People care a lot about social status. In fact, research indicates that respect and admiration from our peers are even more important than money for our sense of well-being. ...as trendy clothes and other products become more accessible and affordable, there is increasingly less status attached to luxury goods. The upper classes have found a clever solution to this problem: luxury beliefs. These are ideas and opinions that confer status on the rich at very little cost, while taking a toll on the lower class. ‘Upper-class people don a luxury belief to separate themselves from the lower class’ ... White privilege is the luxury belief that took me the longest to understand, because I grew up around poor whites. Often members of the upper-class claim that racial disparities stem from inherent advantages held by whites. Yet Asian Americans are more educated, have higher earnings and live longer than whites. Affluent whites are the most enthusiastic about the idea of white privilege, yet they are the least likely to incur any costs for promoting that belief. Rather, they raise their social standing by talking about their privilege. In other words, upper-class whites gain status by talking about their high status. When laws are enacted to combat white privilege, it won’t be the privileged whites who are harmed. Poor whites will bear the brunt. ... like with diamond rings or designer clothes of old, upper-class people don a luxury belief to separate themselves from the lower class. These beliefs, in turn, produce real, tangible consequences for disadvantaged people, further widening the divide.

back,” Daddy said. “It’ll work out.” He had no idea what to do about Helen. They spoke a completely different language. He was an old-timer who called school “schoolin”’ and called me “boy.” He had run off from Jim Crow in the South and felt that education, any education, was a privilege. Helen was far beyond that. Weeks passed, months, and Helen didn’t return. Finally Jack called. “I found her. She’s living with some crazy woman,” Jack said. She told Ma she didn’t know much about the lady other than that she wore a lot of scarves and used incense. Mommy got the address and went to the place herself. It was a dilapidated housing project near St. Nicholas Avenue, with junkies and winos standing out front. Mommy stepped past them and walked through a haze of reefer smoke and took the elevator to the eighth floor. She went to the apartment door and listened. There was music playing on a stereo inside, and the voice of someone on the phone. She knocked on the door. The stereo lowered. “Who is it?” someone asked. It sounded like Helen. “I’m here to see Helen,” Mommy said. Silence. “I know you’re there, Helen,” Mommy said. Silence. “Helen. I want you to come home. Whatever’s wrong we’ll fix. Just forget all of it and come on home.” From down the hallway, a doorway opened and a black woman watched in silence as the dark-haired, bowlegged white lady talked to the closed door. “Please come home, Helen.” The door had a peephole in it. The peephole slid back. A large black eye peered out. “Please come home, Helen. This is no place for you to be. Just come on home.” The peephole closed.

Most lecture-based courses contribute nothing to real learning. Consequential and retained learning comes from applying knowledge to new situations or problems, research on questions and issues that students consider important, peer interaction, activities, and projects. Experiences, rather than short-term memorization, help students develop the skills and motivation that transforms lives." [p. 7-8]

The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment.

Higher education is the place where people who had big plans in high school get stuck in fierce rivalries with equally smart peers over conventional careers like management consulting and investment banking. For the privilege of being turned into conformists, students (or their families) pay hundreds of thousands of dollars in skyrocketing tuition that continues to outpace inflation. Why are we doing this to ourselves?

After graduating from college, I was expected to find a good job. I didn't and instead dove into entrepreneurial ventures. My family thought I was crazy and proclaimed, “You're wasting a five-year education!” Peers thought I was delusional. Oh dear, delivering pizza and chauffeuring limousines while two business degrees hung from the wall?! Women wouldn't date me because I broke the professional, “college-educated” mold the fairy tale espoused. Going Fastlane and building momentum will require you to turn your back at the people who fart headwinds in your direction. You have to break free of society's gravitational force and their expectations. If you aren't mindful to this natural gravity, life can denigrate into a viscous self-perpetuating cycle, which is society's prescription for normal: Get up, go to work, come home, eat, watch a few episodes of Law and Order, go to bed … then repeat, day after day after day.

It is said that there comes a point in every mathematics student's education when he hears himself saying to the teacher, "I think I understand"-- and that's the point at which he has hit a wall. Making sure that all gifted students hit their own personal walls is crucial for developing the empathy with the rest of the world. When they see their less lucky peers struggle academically, they need to be able to say "I know how it feels,"-- and be telling the truth.

What was going on here was that like so many people in contemporary society, along the way to gaining their superb educations, and their shiny opportunities, they had absorbed the wrong lessons. They had mastered formulas in calculus and chemistry. They had read great books and learned world history and become fluent in foreign languages. But they had had never formally been taught how to maximize their brains' potential or how to find meaning and happiness. Armed with iPhones and personal digital assistants, they had multitasked their way through a storm of resume-building experiences, often at the expense of actual ones. In their pursuit of high achievement, they had isolated themselves from their peers and loved ones and thus compromised the very support systems they so ardently needed. Repeatedly, I noticed these patterns in my own students, who often broke down under the tyranny of expectations we place on ourselves and those around us.

Fortunately, new platforms and technology have made homeschooling manageable on many fronts. Parents can do everything from accessing first-rate courses online to finding support from other parents in the same situation. The best part is that they can completely tailor the experience to the learning style and interest of their children and give them the attention that they would never get in the classroom. The results are striking. Twenty-five percent of homeschooled children are at least one grade ahead of their traditionally schooled peers. The homeschooled population, as a whole, scores exceptionally higher on academic achievement tests.5 This shift is perhaps the best glimpse of the future of education—mass customization alongside personalized attention. Like banking, it will return to a human-scale model based on relationships and personal needs, and it will be where much of the disruption in the economy and labor market occurs in the next few decades.

Many irreligious societies like Canada, Denmark, and New Zealand are among the nicest places to live in the history of our kind (with high levels of every measurable good thing in life), while many of the world’s most religious societies are hellholes.87 American exceptionalism is instructive: the United States is more religious than its Western peers but underperforms them in happiness and well-being, with higher rates of homicide, incarceration, abortion, sexually transmitted disease, child mortality, obesity, educational mediocrity, and premature death.

The friendship I had with Wendi, though, is not the typical experience for most trans youth. Many are often the only trans person in a school or community, and most likely, when seeking support, they are the only trans person in LGBTQ spaces. To make matters worse, these support spaces often only address sexual orientation rather than a young person’s gender identity, despite the all-encompassing acronym. Though trans youth seek community with cis gay, lesbian, bisexual, or queer teens, they may have to educate their cis peers about what it means to be trans.

What if upon entering the classroom, children find teachers listening attentively for their questions and stories, demonstrating a willingness to engage them in "playing out" their ideas using classroom materials while their propensity to ask questions is at its peak? What if well-educated teachers are guiding children to observe, discuss, imagine, and debate possibilities in the company of their equally eager peers? Our youngest children could,be in such conservatories of educational excellence in our public stools, preparing for their future in school and beyond.

At some point in their education, most smart people usually learn not to credit arguments from authority. If someone says “Believe me about the minimum wage because I seem like a trustworthy guy,” most of them will have at least one neuron in their head that says “I should ask for some evidence”. If they’re really smart, they’ll use the magic words “peer-reviewed experimental studies.” But I worry that most smart people have not learned that a list of dozens of studies, several meta-analyses, hundreds of experts, and expert surveys showing almost all academics support your thesis– can still be bullshit.

Because much of the content of education is not cognitively natural, the process of mastering it may not always be easy and pleasant, notwithstanding the mantra that learning is fun. Children may be innately motivated to make friends, acquire status, hone motor skills, and explore the physical world, but they are not necessarily motivated to adapt their cognitive faculties to unnatural tasks like formal mathematics. A family, peer group, and culture that ascribe high status to school achievement may be needed to give a child the motive to persevere toward effortful feats of learning whose rewards are apparent only over the long term.

School teaches us that life is a game to win against our peers. We’re graded on a uniform scale no matter our background, our strengths and weaknesses, or our future goals. Sometimes we’re even graded on a curve relative to our peers. This inane, pointless system of competition is baked into the twentieth-century educational model. We’re taught that life is a game of musical chairs and that if we don’t hustle, we’re going to be left standing without a seat. This in-it-to-win-it mentality is the polar opposite of a creative mindset, which is abundant, resilient, and full of potential. Aiming to be “better” is a dead end because it means you’re walking in someone else’s footsteps and trying to catch up.

Spiritual disciplines more easily introduced into daily activities ▪   School calendar formulated to dates that work best for our family’s needs ▪   Free time in our days for relaxation, family fun and bonding (instead of time spent driving from school to school) ▪   Strong parent-child bonds and sibling-to-sibling bonds more easily developed ▪   Removal from negative influences and peer pressure during the early impressionable years ▪   Difficult subjects discussed at the appropriate age for each individual child ▪   Difficult subject matter presented from a biblical worldview and within the context of our strong parent-child bond. ▪   Real world learning incorporated into lesson plans and practiced in daily routines ▪   Field trips and “outside the book” learning available as we see fit What We Hope to Give Our Kids: ▪   A close relationship with Christ and a complete picture of what it means to be a Christ-follower ▪   A strong moral character rooted in biblical integrity, perseverance and humility ▪   A direction and purpose for where God has called them in life ▪   A deep relationship and connection with us, their parents ▪   Rich, ever-growing relationships with their siblings ▪   Real-world knowledge in everything from how to cook and do laundry to how to resolve conflicts and work with those that are “different” from them ▪   A comprehensive, well-rounded education in the traditional school subjects

According to Yale’s Cultural Cognition Project, for example, one’s “cultural worldview”—that would be political leanings or ideological outlook to the rest of us—explains “individuals’ beliefs about global warming more powerfully than any other individual characteristic.”16 More powerfully, that is, than age, ethnicity, education, or party affiliation. The Yale researchers explain that people with strong “egalitarian” and “communitarian” worldviews (marked by an inclination toward collective action and social justice, concern about inequality, and suspicion of corporate power) overwhelmingly accept the scientific consensus on climate change. Conversely, those with strong “hierarchical” and “individualistic” worldviews (marked by opposition to government assistance for the poor and minorities, strong support for industry, and a belief that we all pretty much get what we deserve) overwhelmingly reject the scientific consensus.17 The evidence is striking. Among the segment of the U.S. population that displays the strongest “hierarchical” views, only 11 percent rate climate change as a “high risk,” compared with 69 percent of the segment displaying the strongest “egalitarian” views.18 Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion.19 As Kahan explained in Nature, “People find it disconcerting to believe that behavior that they find noble is nevertheless detrimental to society, and behavior that they find base is beneficial to it. Because accepting such a claim could drive a wedge between them and their peers, they have a strong emotional predisposition to reject it.” In other words, it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today. Furthermore, leftists are equally capable of denying inconvenient scientific evidence. If conservatives are inherent system justifiers, and therefore bridle before facts that call the dominant economic system into question, then most leftists are inherent system questioners, and therefore prone to skepticism about facts that come from corporations and government. This can lapse into the kind of fact resistance we see among those who are convinced that multinational drug companies have covered up the link between childhood vaccines and autism. No matter what evidence is marshaled to disprove their theories, it doesn’t matter to these crusaders—it’s just the system covering up for itself.20 This kind of defensive reasoning helps explain the rise of emotional intensity that surrounds the climate issue today. As

This kind of parenting was typical in much of Asia—and among Asian immigrant parents living in the United States. Contrary to the stereotype, it did not necessarily make children miserable. In fact, children raised in this way in the United States tended not only to do better in school but to actually enjoy reading and school more than their Caucasian peers enrolled in the same schools. While American parents gave their kids placemats with numbers on them and called it a day, Asian parents taught their children to add before they could read. They did it systematically and directly, say, from six-thirty to seven each night, with a workbook—not organically, the way many American parents preferred their children to learn math. The coach parent did not necessarily have to earn a lot of money or be highly educated. Nor did a coach parent have to be Asian, needless to say. The research showed that European-American parents who acted more like coaches tended to raise smarter kids, too. Parents who read to their children weekly or daily when they were young raised children who scored twenty-five points higher on PISA by the time they were fifteen years old. That was almost a full year of learning. More affluent parents were more likely to read to their children almost everywhere, but even among families within the same socioeconomic group, parents who read to their children tended to raise kids who scored fourteen points higher on PISA. By contrast, parents who regularly played with alphabet toys with their young children saw no such benefit. And at least one high-impact form of parental involvement did not actually involve kids or schools at all: If parents simply read for pleasure at home on their own, their children were more likely to enjoy reading, too. That pattern held fast across very different countries and different levels of family income. Kids could see what parents valued, and it mattered more than what parents said. Only four in ten parents in the PISA survey regularly read at home for enjoyment. What if they knew that this one change—which they might even vaguely enjoy—would help their children become better readers themselves? What if schools, instead of pleading with parents to donate time, muffins, or money, loaned books and magazines to parents and urged them to read on their own and talk about what they’d read in order to help their kids? The evidence suggested that every parent could do things that helped create strong readers and thinkers, once they knew what those things were. Parents could go too far with the drills and practice in academics, just as they could in sports, and many, many Korean parents did go too far. The opposite was also true. A coddled, moon bounce of a childhood could lead to young adults who had never experienced failure or developed self-control or endurance—experiences that mattered as much or more than academic skills. The evidence suggested that many American parents treated their children as if they were delicate flowers. In one Columbia University study, 85 percent of American parents surveyed said that they thought they needed to praise their children’s intelligence in order to assure them they were smart. However, the actual research on praise suggested the opposite was true. Praise that was vague, insincere, or excessive tended to discourage kids from working hard and trying new things. It had a toxic effect, the opposite of what parents intended. To work, praise had to be specific, authentic, and rare. Yet the same culture of self-esteem boosting extended to many U.S. classrooms.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

Life expectancy continues to rise in most of the rest of the industrialized world, but in the United States it has dropped for three years in a row—for the first time in a century. As we’ll see, American kids today are 55 percent more likely to die by the age of nineteen than children in the other rich countries that are members of the OECD, the club of industrialized nations. America now lags behind its peer countries in health care and high-school graduation rates while suffering greater violence, poverty and addiction. This dysfunction damages all Americans: it undermines our nation’s competitiveness, especially as growing economies like China’s are fueled by much larger populations and by rising education levels, and may erode the well-being of our society for decades to come. The losers are not just those at the bottom of society, but all of us. For America to be strong, we must strengthen all Americans.

Bertrand Russell famously said: “It is undesirable to believe a proposition when there is no ground whatsoever for supposing it is true.” [but] Russell’s maxim is the luxury of a technologically advanced society with science, history, journalism, and their infrastructure of truth-seeking, including archival records, digital datasets, high-tech instruments, and communities of editing, fact-checking, and peer review. We children of the Enlightenment embrace the radical creed of universal realism: we hold that all our beliefs should fall within the reality mindset. We care about whether our creation story, our founding legends, our theories of invisible nutrients and germs and forces, our conceptions of the powerful, our suspicions about our enemies, are true or false. That’s because we have the tools to get answers to these questions, or at least to assign them warranted degrees of credence. And we have a technocratic state that should, in theory, put these beliefs into practice. But as desirable as that creed is, it is not the natural human way of believing. In granting an imperialistic mandate to the reality mindset to conquer the universe of belief and push mythology to the margins, we are the weird ones—or, as evolutionary social scientists like to say, the WEIRD ones: Western, Educated, Industrialized, Rich, Democratic. At least, the highly educated among us are, in our best moments. The human mind is adapted to understanding remote spheres of existence through a mythology mindset. It’s not because we descended from Pleistocene hunter-gatherers specifically, but because we descended from people who could not or did not sign on to the Enlightenment ideal of universal realism. Submitting all of one’s beliefs to the trials of reason and evidence is an unnatural skill, like literacy and numeracy, and must be instilled and cultivated.

Many irreligious societies like Canada, Denmark, and New Zealand are among the nicest places to live in the history of our kind (with high levels of every measurable good thing in life), while many of the world’s most religious societies are hellholes.87 American exceptionalism is instructive: the United States is more religious than its Western peers but underperforms them in happiness and well-being, with higher rates of homicide, incarceration, abortion, sexually transmitted disease, child mortality, obesity, educational mediocrity, and premature death.88 The same holds true among the fifty states: the more religious the state, the more dysfunctional its citizens’ lives.89 Cause and effect probably run in many directions. But it’s plausible that in democratic countries, secularism leads to humanism, turning people away from prayer, doctrine, and ecclesiastical authority and toward practical policies that make them and their fellows better off.

Concerns about relative position also appear to affect labor force participation by much more than traditional economic factors. The economists David Neumark and Andrew Postlewaite, for example, investigated the labor force status of three thousand pairs of full sisters, one of whom in each pair did not work outside the home. Their aim was to discover what determined whether the other sister in each pair would seek paid employment. None of the usual economic suspects mattered much—not the local unemployment, vacancy, and wage rates, not the other sister’s education and experience. A single variable in their study explained far more of the variance in labor force participation rates than any other: a woman whose sister’s husband earned more than her own husband was 16 to 25 percent more likely than others to seek paid employment.43 As the essayist H. L. Mencken observed, “A wealthy man is one who earns $100 a year more than his wife’s sister’s husband.

In the wake of his breakdown, Oswaldo had become hyperattuned to the way he, and people like him, were perceived. For his first three years at Yale, he'd been frustrated by these perceptions, feeling that they were inescapable, allowing that caged feeling to overwhelm him. The perspective granted him by two weeks of near total isolation had led him to believe that he––and in a much bigger way, Rob––had only propagated the ignorance of their peers. Because they did get stoned all the time, they did get angry, they did dress like thugs, they did talk shit about a college education that might set them up for fulfilling lives, they did set themselves apart. For Oswaldo, the issue had ceased to be a philosophical and historical one, and instead had come to revolve around a simple goal: to graduate from Yale without making that task harder than it needed to be. After all, that was the point of college––not freedom, not alcohol, not relationships, but to obtain a degree.

پاکستان کے دس پندرہ بڑے شہروں سے نکل جائیں تو احساس ہوتا ہے کہ چھوٹے شہروں میں رہنے والے لوگ تیسری دنیا میں نہیں دسویں بارھویں دنیا میں رہتے ہیں۔وہاں تو لوگوں کے پاس نہ روزگار ہے، نہ سہولتیں۔ وہ اپنی آدھی زندگی خواہش میں گزارتے ہیں اور آدھی حسرت میں مبتلا ہو کر۔ کون سی اخلاقیات سکھا سکتے ہیں آپ اُس شخص کو جس کا دن سوکھی روٹی سے شروع ہوتا ہے اور فاقے پر ختم ہو جاتا ہے اور ہم۔۔۔۔۔۔ہم لوگوں کی بھوک مٹانے کے بجائے مسجدوں پر مسجدیں تعمیر کرتے ہیں۔عالی شان مسجدیں، پرشکوہ مسجدیں، ماربل سے آرستہ مسجدیں۔ بعض دفعہ تو ایک ہی سڑک پہ دس دس مسجدیں کھڑی ہوتی ہیں۔ نمازیوں سے خالی مسجدیں۔ اس ملک میں اِتنی مسجدیں ہوچکی ہیں کہ اگر پورا پاکستان ایک وقت کی نماز کے کے لئے مسجدوں میں اکھٹا ہوجاۓ تو بھی بہت سی مسجدیں خالی رہ جائیں گی۔ میں مسجدیں بنانے پر یقین نہیں رکھتا جہاں لوگ بھوک سے خودکشیاں کرتے پھر رہے ہوں جہاں کچھ خاص طبقوں کی پوری پوری نسل جہالت کی اندھیروں میں بھٹکتی پھر رہی ہو وہاں مسجد کے بجائے مدرسے کی ضرورت ہے۔اسکول کی ضرورت ہے،تعلیم اور شعور ہوگا اور رزق کمانے کے مواقع تو اللہ سے محبت ہوگی ورنہ صرف شکوہ ہی ہوگا۔

Excellence itself, aretē as the Greeks, virtus as the Romans would have called it, has always been assigned to the public realm where one could excel, could distinguish oneself from all others. Every activity performed in public can attain an excellence never matched in privacy; for excellence, by definition, the presence of others is always required, and this presence needs the formality of the public, constituted by one’s peers, it cannot be the casual, familiar presence of one’s equals or inferiors.40 Not even the social realm—though it made excellence anonymous, emphasized the progress of mankind rather than the achievements of men, and changed the content of the public realm beyond recognition—has been able altogether to annihilate the connection between public performance and excellence. While we have become excellent in the laboring we perform in public, our capacity for action and speech has lost much of its former quality since the rise of the social realm banished these into the sphere of the intimate and the private. This curious discrepancy has not escaped public notice, where it is usually blamed upon an assumed time lag between our technical capacities and our general humanistic development or between the physical sciences, which change and control nature, and the social sciences, which do not yet know how to change and control society. Quite apart from other fallacies of the argument which have been pointed out so frequently that we need not repeat them, this criticism concerns only a possible change in the psychology of human beings—their so-called behavior patterns—not a change of the world they move in. And this psychological interpretation, for which the absence or presence of a public realm is as irrelevant as any tangible, worldly reality, seems rather doubtful in view of the fact that no activity can become excellent if the world does not provide a proper space for its exercise. Neither education nor ingenuity nor talent can replace the constituent elements of the public realm, which make it the proper place for human excellence. 7

In 2017, Greg Duncan, the education economist, along with psychologist Drew Bailey and colleagues, reviewed sixty-seven early childhood education programs meant to boost academic achievement. Programs like Head Start did give a head start, but academically that was about it. The researchers found a pervasive “fadeout” effect, where a temporary academic advantage quickly diminished and often completely vanished. On a graph, it looks eerily like the kind that show future elite athletes catching up to their peers who got a head start in deliberate practice. A reason for this, the researchers concluded, is that early childhood education programs teach “closed” skills that can be acquired quickly with repetition of procedures, but that everyone will pick up at some point anyway. The fadeout was not a disappearance of skill so much as the rest of the world catching up. The motor-skill equivalent would be teaching a kid to walk a little early. Everyone is going to learn it anyway, and while it might be temporarily impressive, there is no evidence that rushing it matters.

At the heart of every child is the need for play. Play is important for creativity, learning, and interacting with peers. But it’s also the way children communicate. If we want to show our children we love them, we need to play with them. Play is the magical portal to connection. Playing with our children isn’t about enjoying the activity as much as it is about connecting with them. Much as with love languages or personality types, understanding how our children play is critical. Author and psychologist Lawrence J. Cohen, the author of Playful Parenting, wrote, “Play is important, not just because children do so much of it, but because there are layers and layers of meaning to even the most casual play.” He pointed out the various layers of a father and son playing catch—from developing hand-eye coordination and the joy of learning a new skill to the bonding time the two are sharing. “The rhythm of the ball flying back and forth is a bridge,” Cohen wrote, “reestablishing a deep connection between adult and child; and comments like ‘good try’ and ‘nice catch’ build confidence and trust.

We’re all born with certain strengths which, ideally, are fostered by our parents and positively reinforced through education and peer interaction. But our strengths don’t serve us well in every circumstance at every phase of our lives. As we grow and enter new contexts, our longer-term strengths can suddenly hamper our worldly progress, which in turn can create dissonance at home. When we find ourselves in that situation, eventually we have to confront the fact that the way we’ve approached life in the past is not effective in our current situation. Just as Daniel has to recognize that his good-natured predisposition, which served him so well in his youth, may not serve him as well when he is an urban professional in a competitive field.” HT’s tone shifted back to enthusiastic. “Now, there are some personalities who, faced with this realization, might try to transform themselves into someone they are not. What I love about Annie’s choice is that, in this version of Daniel, he embraces who he has been from the start. Rather than changing his behavior, he changes his context. He picks up his family and moves to a world where his virtues are more closely aligned with a path to happiness. We are who we are, right? There’s no point in pushing our personalities uphill.

Many college courses in the humanities focus on discussion over lecture. Students read course material ahead of time and have a discussion in class. Harvard Business School took this to the extreme by pioneering case-based learning more than a hundred years ago, and many business schools have since followed suit. There are no lectures there, not even in subjects like accounting or finance. Students read a ten-to twenty-page description of a particular company’s or person’s circumstance—called a “case”—on their own time and then participate in a discussion/debate in class (where attendance is mandatory). Professors are there to facilitate the discussion, not to dominate it. I can tell you from personal experience that despite there being eighty students in the room, you cannot zone out. Your brain is actively processing what your peers are saying while you try to come to your own conclusions so that you can contribute during the entire eighty-minute session. The time goes by faster than you want it to; students are more engaged than in any traditional classroom I’ve ever been a part of. Most importantly, the ideas that you and your peers collectively generate stick. To this day, comments and ways of thinking about a problem that my peers shared with me (or that I shared during class) nearly ten years ago come back to me as I try to help manage the growth and opportunities surrounding the Khan Academy.

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

But if somebody does want a productive conversation and genuinely believes that being called “cracker” is the same as being called “nigger” and feels angry and invalidated by the insistence that both do not meet your definition of racism, they will say so. This is an educational opportunity. This is a great way to let that person know that you do hear them, and that your experiences do not erase theirs because even though their experience is valid, it is a different experience. A response I’ve used is, “What was said to you wasn’t okay, and should be addressed. But we are talking about two different things. Being called “cracker” hurts, may even be humiliating. But after those feelings fade, what measurable impact will it have on your life? On your ability to walk the streets safely? On your ability to get a job? How often has the word “cracker” been used to deny you services? What measurable impact has this word had on the lives of white Americans in general?” In all honesty, from my personal experience, you are still not likely to get very far in that conversation, not right away. But it gives people something to think about. These conversations, even if they seem fruitless at first, can plant a seed to greater understanding. If you want to further understanding of systemic racism even more among the people you interact with, you can try to link to the systemic effects of racism whenever you talk about racism. Instead of posting on Facebook: “This teacher shouted a racial slur at a Hispanic kid and should be fired!” you can say all that, and then add, “This behavior is linked to the increased suspension, expulsion, and detention of Hispanic youth in our schools and sets an example of behavior for the children witnessing this teacher’s racism that will influence the way these children are treated by their peers, and how they are treated as adults.” I do this often when

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

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Activists who expressed genuine and reasonable concern for the struggles of trans-identified people would simultaneously dismiss women’s desire for safety, privacy, dignity and fair competition. Unlike those activists, I feel compassion both for people who feel at odds with their sexed bodies, and for the people, mainly women and children, who are harmed when sexual dimorphism is denied. At first I was puzzled that well-educated young women were the most ardent supporters of this new policy of gender self-identification, even though it is very much against their interests. A man may be embarrassed if a female person uses a male changing room; a male in a communal female facility can inspire fear. I came to see it as the rising generation’s ‘luxury belief’ – a creed espoused by members of an elite to enhance their status in each other’s eyes, with the harms experienced by the less fortunate. If you have social and financial capital, you can buy your way out of problems – if a facility you use jeopardises your safety or privacy, you will simply switch. It is poorer and older women who are stuck with the consequences of self-ID in women’s prisons, shelters and refuges, hospital wards and care homes. And some women’s apparent support for self-ID is deceptive, expressed for fear of what open opposition would bring. The few male academics and journalists who write critically on this topic tell me that they get only a fraction of the hate directed at their female peers (and are spared the sexualised insults and rape threats). This dynamic is reinforced by ageism, which is inextricably intertwined with misogyny – including internalised misogyny. I was astonished by the young female reviewer who described my book’s tone as ‘harsh’ and ‘unfortunate’. I wondered if she knew that sexists often say they would have listened to women if only they had stated their demands more nicely and politely, and whether she realised that once she is no longer young and beautiful, the same sorts of things will be said about her, too.

Then there were those who were thrilling to Senator Sanders, who believed that Bernie would be the one to give them free college, to solve climate change, and even to bring peace to the Middle East, though that was not an issue most people associated with him. On a trip to Michigan, I met with a group of young Muslims, most of them college students, for whom this was the first election in which they planned to participate. I was excited that they had come to hear more about HRC's campaign. One young woman, speaking for her peers, said she really wanted to be excited about the first woman president, but she had to support Bernie because she believed he would be more effective at finally brokering a peace treaty in the Middle East. Everyone around her nodded. I asked the group why they doubted Hillary Clinton's ability to do the same. "Well, she has done nothing to help the Palestinians." Taking a deep breath, I asked them if they knew that she was the first U.S. official to ever call the territories "Palestine" in the nineties, that she advocated for Palestinian sovereignty back when no other official would. They did not. I then asked them if they were aware that she brought together the last round of direct talks between the Israelis and Palestinians? That she personally negotiated a cease-fire to stop the latest war in Gaza when she was secretary of state? They shook their heads. Had they known that she announced $600 million in assistance to the Palestinian Authority and $300 million in humanitarian aid to Gaza in her first year at State? They began to steal glances at one another. Did they know that she pushed Israel to invest in the West Bank and announced an education program to make college more affordable for Palestinian students? More head shaking. They simply had no idea. "So," I continued, "respectfully, what is it about Senator Sander's twenty-seven-year record in Congress that suggests to you that the Middle East is a priority for him?" The young woman's response encapsulated some what we were up against. "I don't know," she replied. "I just feel it.

Loth as one is to agree with CP Snow about almost anything, there are two cultures; and this is rather a problem. (Looking at who pass for public men in these days, one suspects there are now three cultures, in fact, as the professional politician appears to possess neither humane learning nor scientific training. They couldn’t possibly commit the manifold and manifest sins against logic that are their stock in trade, were they possessed of either quality.) … Bereft of a liberal education – ‘liberal’ in the true sense: befitting free men and training men to freedom – our Ever So Eminent Scientists nowadays are most of ’em simply technicians. Very skilled ones, commonly, yet technicians nonetheless. And technicians do get things wrong sometimes: a point that need hardly be laboured in the centenary year of the loss of RMS Titanic. Worse far is what the century of totalitarianism just past makes evident: technicians are fatefully and fatally easily led to totalitarian mindsets and totalitarian collaboration. … Aristotle was only the first of many to observe that men do not become dictators to keep warm: that there is a level at which power, influence, is interchangeable with money. Have enough of the one and you don’t want the other; indeed, you will find that you have the other. And of course, in a world of Eminent Scientists who are mere Technicians at heart, pig-ignorant of liberal (in the Classical sense) ideas, ideals, and even instincts, there is exerted upon them a forceful temptation towards totalitarianism – for the good of the rest of us, poor benighted, unwashed laymen as we are. The fact is that, just as original sin, as GKC noted, is the one Christian doctrine that can be confirmed as true by looking at any newspaper, the shading of one’s conclusions to fit one’s pay-packet, grants, politics, and peer pressure is precisely what anyone familiar with public choice economics should expect. And, as [James] Delingpole exhaustively demonstrates, is precisely what has occurred in the ‘Green’ movement and its scientific – or scientistic – auxiliary. They are watermelons: Green without and Red within. (A similar point was made of the SA by Willi Münzenberg, who referred to that shower as beefsteaks, Red within and Brown without.)

Non-Tenure Writing Jobs The MLA session on the adjunct crisis indicates where higher education has come to in the Brave New World of the 21st century. Research by the MLA itself, by Gloria McMillan, by Eileen Schell and other colleagues, already confirm the deep replacement of tenure-track faculty with contingent adjuncts and others. This crisis is deepest in composition and in community colleges. Doug Hesse’s program at Denver Univ. is no solution; it will extend the subordination of composition through sub-faculty lines while rationalizing it as “good for students"(before research has even proved it so). But, sub-faculty writing lecturers will never be treated as “real” professors by their institutions and will never be accepted as colleagues by their tenure-track peers. Such sub-faculty plans will weaken the faculty as a whole in the academy by further dividing it into competing sub-groups. Neither will a sub-faculty plan benefit the 14 million undergraduates on campus, most who attend under-funded public colleges with no billion-dollar endowments or corporate angels to turn to. Community colleges, in particular, where about 6 million students are enrolled, can have up to 65% of classes taught by adjuncts. The sub-faculty plan is thus really a management tool available in the short-term to those colleges with deep pockets and deep readiness to entrench a lesser sub-faculty in their writing programs. Doug Hesse acknowledges such an outcome as a possibility. He is quoted in the IHE report saying he was disturbed by the degree of interest other WPAs took in DU’s new sub-faculty writing program, fearing that DU was installing a “Vichy"-type model(collaborating with the authorities desire to de-tenure faculty generally and to subordinate writing instructors particularly). But, Hesse is quoted as making peace with this because he feels that sub-faculty lines for writing teachers are at least good for writing students. Even if we knew for sure this was true, why must writing teachers be the only professionals in higher education called upon to make such sacrifices? A large private grant to finance Denver University’s program($10 million for Hesse’s project)is good fortune for one campus, but it offers no model for how we can solve the national disgrace of exploited adjuncts.

Keep Your Ego at Bay; Stay Humble   Have you felt that urgent desire to feel important, to feel special and to feel way above over other people? As a graduate, do you think you have the best education and do you think you deserve that job opening more over the other guy? Do you think you have accomplished so much in life that you deserve better than your peers? If so, maybe your ego is getting the best of you. When you act based on your ego, there is a great chance that you will be at odds with the world and the people around you. You feel that you are more special than others because of your accomplishments, your education, your work and your possession. Because of that, you are failing to see others’ worth and importance. You only act based on what you think, because your opinion is the only one that matters. You barely admit mistakes; hence, you are depriving yourself of the opportunity to grow because you believe that you got everything you need. You are tarnishing your relationship with others by alienating them with your attitude. Ultimately, you are missing a lot in life! Dr. Dryer preaches about a life of humility and respect for one’s self and others. He always reminds his readers, students and followers to keep their ego at bay and stay humble. He believes in the universal truth that individuals are more common than different with each other; that no one is above someone or more special than others. He believes in the perfect being, the invisible force that created all of us, and so we are one and the same, just performing our own duty in this universe. Our ego stems from our desire to gain recognition from our achievements and hard work. There is nothing wrong with that. Humans crave to be recognized because it is one of the best feelings in the world. However, when you become overly attached to that idea and your entitlement, that is where ego comes in and it does more bad than good to you. The best way to be recognized is to stay humble and modest of your accomplishments. Your achievements sound the loudest when you are not telling it to everyone. You can only earn the highest of respect when you give the same amount of respect to others and to yourself. You can only feel truly special when you are not trying to be over someone else’s head, but rather carry others on your back to lift them up. That is what matters the most.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.

It's healthy to adjust to reality. It's healthy, recognizing that fiction such as Proust and Faulkner wrote is doomed, to interest yourself in victorious technology, to fashion a niche for yourself in the new information order, to discard and then forget the values and methods of literary modernism which younger readers, bred on television and educated in the new orthodoxy of identity politics and the reader's superiority to the text, are almost entirely deaf and blind to. It's healthy to stop giving yourself ulcers and migraines doing demanding work that may please a few harried peers but otherwise instills unease or outright resentment in would-be readers. It's healthy to cry uncle when your bone's about to break. Likewise healthy, almost by definition, to forget about death in order to live your life: healthy to settle for (and thereby participate in) your own marginalization as a writer, to accept as inevitable a shrinking audience, an ever-deteriorating relationship with the publishing conglomerates, a retreat into the special Protective Isolation Units that universities now provide for writers. Healthy to slacken your standards, to call "great" what five years ago you might have called "decent but nothing special." Healthy, when you discover that your graduate writing students can't distinguish between "lie" and "lay" and have never read Jane Austen, not to rage or agitate but simply bite the bullet and do the necessary time-consuming teaching. Healthier yet not to worry about it—to nod and smile in your workshops and let sleeping dogs lay, let the students discover Austen when Merchant and Ivory film her. In describing as "healthy" these responses to the death sentence obsolescence represents, I'm being more than halfway ironic. Health really is the issue here. The pain of consciousness, the pain of knowing, grows apace with the information we have about the degradation of our planet and the insufficiency of our political system and the incivility of our society and the insolvency of our treasury and the injustice in the on-fifth of our country and four-fifths of our world that isn't rich like us. Given this increasing pain, it's understandable that a large and growing segment of the population should take comfort in the powerful narcotics that technology offers. The more popular these narcotics become, the more socially acceptable their use—and the lonelier the tiny core of people who are temperamentally incapable of deluding themselves that the "culture" of technology is anything but a malignant drug. It becomes a torture each time you see a friend stop reading books, and each time you read another cheerful young writer doing TV in book form. You become depressed. And then you see what technology can do for those who become depressed. It can make them undepressed. It can bring them health. And this is the moment at which I find myself: I look around and see absolutely everyone (or so it seems) finding health. They enjoy their television and their children and they don't worry inordinately. They take their Prozac and are undepressed. They are all civil with each other and smile undepressed smiles, and they look at me with eyes of such pure opacity that I begin to doubt myself. I seem to myself a person who shrilly hates health. I'm only a phone call away from asking for a prescription of my own[.]

It's healthy to adjust to reality. It's healthy, recognizing that fiction such as Proust and Faulkner wrote is doomed, to interest yourself in victorious technology, to fashion a niche for yourself in the new information order, to discard and then forget the values and methods of literary modernism which younger readers, bred on television and educated in the new orthodoxy of identity politics and the reader's superiority to the text, are almost entirely deaf and blind to. It's healthy to stop giving yourself ulcers and migraines doing demanding work that may please a few harried peers but otherwise instills unease or outright resentment in would-be readers. It's healthy to cry uncle when your bone's about to break. Likewise healthy, almost by definition, to forget about death in order to live your life: healthy to settle for (and thereby participate in) your own marginalization as a writer, to accept as inevitable a shrinking audience, an ever-deteriorating relationship with the publishing conglomerates, a retreat into the special Protective Isolation Units that universities now provide for writers. Healthy to slacken your standards, to call "great" what five years ago you might have called "decent but nothing special." Healthy, when you discover that your graduate writing students can't distinguish between "lie" and "lay" and have never read Jane Austen, not to rage or agitate but simply bite the bullet and do the necessary time-consuming teaching. Healthier yet not to worry about it—to nod and smile in your workshops and let sleeping dogs lay, let the students discover Austen when Merchant and Ivory film her. In describing as "healthy" these responses to the death sentence obsolescence represents, I'm being more than halfway ironic. Health really is the issue here. The pain of consciousness, the pain of knowing, grows apace with the information we have about the degradation of our planet and the insufficiency of our political system and the incivility of our society and the insolvency of our treasury and the injustice in the one-fifth of our country and four-fifths of our world that isn't rich like us. Given this increasing pain, it's understandable that a large and growing segment of the population should take comfort in the powerful narcotics that technology offers. The more popular these narcotics become, the more socially acceptable their use—and the lonelier the tiny core of people who are temperamentally incapable of deluding themselves that the "culture" of technology is anything but a malignant drug. It becomes a torture each time you see a friend stop reading books, and each time you read another cheerful young writer doing TV in book form. You become depressed. And then you see what technology can do for those who become depressed. It can make them undepressed. It can bring them health. And this is the moment at which I find myself: I look around and see absolutely everyone (or so it seems) finding health. They enjoy their television and their children and they don't worry inordinately. They take their Prozac and are undepressed. They are all civil with each other and smile undepressed smiles, and they look at me with eyes of such pure opacity that I begin to doubt myself. I seem to myself a person who shrilly hates health. I'm only a phone call away from asking for a prescription of my own[.]

The most interesting aspects of the story lie between the two extremes of coercion and popularity. It might be instructive to consider fascist regimes’ management of workers, who were surely the most recalcitrant part of the population. It is clear that both Fascism and Nazism enjoyed some success in this domain. According to Tim Mason, the ultimate authority on German workers under Nazism, the Third Reich “contained” German workers by four means: terror, division, some concessions, and integration devices such as the famous Strength Through Joy (Kraft durch Freude) leisure-time organization. Let there be no doubt that terror awaited workers who resisted directly. It was the cadres of the German Socialist and Communist parties who filled the first concentration camps in 1933, before the Jews. Since socialists and communists were already divided, it was not hard for the Nazis to create another division between those workers who continued to resist and those who decided to try to live normal lives. The suppression of autonomous worker organizations allowed fascist regimes to address workers individually rather than collectively. Soon, demoralized by the defeat of their unions and parties, workers were atomized, deprived of their usual places of sociability, and afraid to confide in anyone. Both regimes made some concessions to workers—Mason’s third device for worker “containment.” They did not simply silence them, as in traditional dictatorships. After power, official unions enjoyed a monopoly of labor representation. The Nazi Labor Front had to preserve its credibility by actually paying some attention to working conditions. Mindful of the 1918 revolution, the Third Reich was willing to do absolutely anything to avoid unemployment or food shortages. As the German economy heated up in rearmament, there was even some wage creep. Later in the war, the arrival of slave labor, which promoted many German workers to the status of masters, provided additional satisfactions. Mussolini was particularly proud of how workers would fare under his corporatist constitution. The Labor Charter (1927) promised that workers and employers would sit down together in a “corporation” for each branch of the economy, and submerge class struggle in the discovery of their common interests. It looked very imposing by 1939 when a Chamber of Corporations replaced parliament. In practice, however, the corporative bodies were run by businessmen, while the workers’ sections were set apart and excluded from the factory floor. Mason’s fourth form of “containment”—integrative devices—was a specialty of fascist regimes. Fascists were past masters at manipulating group dynamics: the youth group, the leisure-time association, party rallies. Peer pressure was particularly powerful in small groups. There the patriotic majority shamed or intimidated nonconformists into at least keeping their mouths shut. Sebastian Haffner recalled how his group of apprentice magistrates was sent in summer 1933 on a retreat, where these highly educated young men, mostly non-Nazis, were bonded into a group by marching, singing, uniforms, and drill. To resist seemed pointless, certain to lead nowhere but to prison and an end to the dreamed-of career. Finally, with astonishment, he observed himself raising his arm, fitted with a swastika armband, in the Nazi salute. These various techniques of social control were successful.

Democracy, the apple of the eye of modern western society, flies the flag of equality, tolerance, and the right of its weaker members to defense and protection. The flag bearers for children's rights adhere to these same values. But should democracy bring about the invalidation of parental authority? Does democracy mean total freedom for children? Is it possible that in the name of democracy, parents are no longer allowed to say no to their children or to punish them? The belief that punishment is harmful to children has long been a part of our culture. It affects each and every one of us and penetrates our awareness via the movies we see and the books we read. It is a concept that has become a kingpin of modern society and helps form the media's attitudes toward parenting, as well as influencing legislation and courtroom decisions. In recent years, the children's rights movement has enjoyed enormous momentum and among the current generation, this movement has become pivotal and is stronger than ever before. Educational systems are embracing psychological concepts in which stern approaches and firm discipline during childhood are said to create emotional problems in adulthood, and liberal concepts have become the order of the day. To prevent parents from abusing their children, the public is constantly being bombarded by messages of clemency and boundless consideration; effectively, children should be forgiven, parents should be understanding, and punishment should be avoided. Out of a desire to protect children from all hardship and unpleasantness, parental authority has become enfeebled and boundaries have been blurred. Nonetheless, at the same time society has seen a worrying rise in violence, from domestic violence to violence at school and on the streets. Sweden, a pioneer in enacting legislation that limits parental authority, is now experiencing a dramatic rise in child and youth violence. The country's lawyers and academics, who have established a committee for human rights, are now protesting that while Swedish children are protected against light physical punishment from their parents (e.g., being spanked on the bottom), they are exposed to much more serious violence from their peers. The committee's position is supported by statistics that indicate a dramatic rise in attacks on children and youths by their peers over the years since the law went into effect (9-1). Is it conceivable, therefore, that a connection exists between legislation that forbids across-the-board physical punishment and a rise in youth violence? We believe so! In Israel, where physical punishment has been forbidden since 2000 (9-2), there has also been a steady and sharp rise in youth violence, which bears an obvious connection to reduced parental authority. Children and adults are subjected to vicious beatings and even murder at the hands of violent youths, while parents, who should by nature be responsible for setting boundaries for their children, are denied the right to do so properly, as they are weakened by the authority of the law. Parents are constantly under suspicion, and the fear that they may act in a punitive manner toward their wayward children has paralyzed them and led to the almost complete transfer of their power into the hands of law-enforcement authorities. Is this what we had hoped for? Are the indifferent and hesitant law-enforcement authorities a suitable substitute for concerned and caring parents? We are well aware of the fact that law-enforcement authorities are not always able to effectively do their jobs, which, in turn, leads to the crumbling of society.

Safely Buy Verified Revolut Accounts Introduction to Revolut Revolut has transformed the way we manage our finances. This innovative platform offers users a range of features, from currency exchanges to budgeting tools, all at their fingertips. However, navigating the world of online banking can be tricky—especially when it comes to account verification. — —  — — — — — — — — ➤If you want to more information just knock us– ➤Telegram: @pvaonit ➤WhatsApp: +1 (616) 322–3450 ▣Website link:pvaonit.com — —  — In today's fast-paced digital economy, verified accounts have become essential for accessing premium features and ensuring security. But how do you go about safely acquiring these accounts? The process may seem daunting, but with the right steps and knowledge, it's entirely manageable. Let’s dive into what makes verified Revolut accounts so crucial and explore the best practices for purchasing them without falling into common pitfalls. Whether you're looking to enhance your financial management or simply want access to exclusive services, understanding this landscape is key to making informed decisions. The Importance of Verified Accounts This authentication process helps in preventing fraud and safeguarding personal information. Users can engage in transactions with confidence, knowing their data is protected against potential threats. Moreover, verified accounts often come with additional features or benefits. These may include higher transaction limits or exclusive access to financial services. Such advantages enhance the overall user experience. For businesses and freelancers, having a verified account boosts credibility. It signals professionalism and reliability to clients and customers alike, making them more likely to engage in business dealings without hesitation. Essential Steps to Safely Buy Verified Revolut Accounts: When considering the purchase of a verified Revolut account, it’s essential to approach this process with caution. Start by researching reputable sellers who have positive reviews and feedback from previous buyers. This serves as your first line of defense against fraud. Next, verify the seller's credentials. Look for transparency in their operations and ensure they provide clear terms regarding the account you're interested in purchasing. A trustworthy seller will be willing to answer your questions openly. Always opt for secure payment methods that offer buyer protection. Avoid cash transactions or untraceable payment options to minimize risks. After acquiring an account, change all security details immediately. Update passwords and enable two-factor authentication for added safety. This helps safeguard your new asset against unauthorized access right from the start. Alternatives to Buying Verified Revolut Accounts If purchasing verified Revolut accounts feels risky, there are safer alternatives to explore. One option is creating your own account directly through the official Revolut website or app. It’s straightforward and ensures that you’re following all security protocols. Another alternative is seeking reputable financial services that offer virtual banking options similar to Revolut. These platforms can provide comparable features without the need for verification shortcuts. You might also consider peer-to-peer payment systems like PayPal or Venmo, which have robust user bases and strong security measures in place. They offer convenient ways to manage transactions without compromising on safety. Educating yourself about cryptocurrency could open up new avenues for digital transactions while maintaining privacy and control over your finances. Each of these paths offers unique benefits and minimizes potential risks associated with buying verified accounts. Conclusion: Benefits of Buying Verified Buying verified Revolut accounts can offer a range of advantages

The army Cyrus had been given consisted of a thousand “peers”—that is, those who had completed the Persian education and were accordingly admitted to full citizenship rights—and thirty thousand commoners. (This was out of a total of one hundred and twenty thousand Persians.) The strictly military significance of this proportion lay in the fact that only the peers were equipped and prepared for fighting at close quarters. This was the sort of fighting which generally Greeks rather than non-Greeks excelled in and which enabled numerically inferior armies to defeat considerably larger ones prepared only for skirmishing or fighting at a distance. But there was also a political significance to the division within Cyrus’ army. At home in Persia, the whole class of the so-called peers was small in number, and yet it ruled over the much more numerous commoners, who had no share in civic rights.

Similarly, most teacher education students are required to observe teachers and classrooms prior to teaching themselves, and these observations are self-reported as effective (Steenekamp, van der Merwe, & Mehmedova, 2018). Classroom teachers should not only model academic skills and appropriate behaviors themselves but also reinforce students’ appropriate behaviors, as other students may imitate their peers.

Moreover, black children face a problem that no educator would have anticipated: In both largely black and in integrated schools, there is fierce peer pressure on blacks not to do well. Those who study hard are taunted for “acting white,” and some stop studying rather than be picked on.1060 According to a black anthropologist who spent two years studying the attitudes of black high-school students, studying is not the only thing they despise because it is “white.” Speaking standard English, being on time, camping, doing volunteer work, and studying in the library are just as contemptible.1061 Even at university, blacks who get A’s in such things as physics or calculus may be reviled as traitors.

Instead, we put children in a situation where they are consistently molded to depend on their peers . Children are taught to value the other students more than their teachers, for at least their classmates follow them on the age-graded conveyor belt from class to class, year after year, whereas teachers come and go.

In the absence of clear contextual teleconferencing rules, one way to look at this might be to not ask the question of how you should look. Rather, put yourself in place of the person or people that have to look at you during the teleconference, and ask these three questions: 1) Does it demonstrate personal respect for the position you hold? 2) Does it demonstrate respect for your peers? 3) Does it demonstrate respect for the institution of which you are a part?

Culture has also been invoked by some as a possible explanation for relatively high levels of educational attainment among Asian Americans. The thinking here is that Asian Americans highly value education and its potential to foster upward mobility and communicate this to their children, who put more effort into their schoolwork than their white and other non-Asian peers.47 These high levels of education translate into good jobs with high earnings. Asian American families likewise have particularly low levels of single parenthood and high levels of cohesiveness, and this also helps explain relatively low levels of Asian poverty.48

In many ways, your child’s sense of worth is determined by what the most important person in his life thinks of him. When you place children into school, their peers often become the most important people in their lives.

The Four Dominant Learning Styles What are the Four Types of Learners? If you have spent any considerable amount of time in a learning institution, you know for almost a fact that each learner is different from the next. It is relatively easy to pick out the differences among learners. For instance, you can identify a student who has an easier time retaining information when presented in a particular format. Until recent decades, education seemed to be incredibly rigid towards the learners. Most often than not, they were subjected to a one-size-fits-all model that never accommodated for the differences in learning. However, research and studies made tremendous strides in identifying and reconciling these discrepancies. Nowadays, educators are developing strategies that help them reach out to each student's specific learning style. This gives each learner a fair chance at acquiring an education. This article seeks to breakdown the four main ways that learners acquire, process, and retain information. Visual Learners Information is optimally acquired and processed for this type of learners when conveyed in graphic or diagrammatic form. Such students retain content when it is presented as diagrams, charts, etcetera with much more ease. Some of them also lean towards pictures and videos at times. These learners tend to better at processing robust information rather than bits and pieces. This makes them holistic learners. Hence, they derive more value from summarized visual aids as opposed to segments. Auditory Learners On the other hand, these students learn more by processing information that has been delivered verbally. Such students are also more attentive to their instructors in class. Sometimes, they will do so at the expense of taking notes which can sometimes be mistaken for subpar engagement. Such learners will also thrive in group discussions where they get to talk through schoolwork with their peers. This not only reinforces their understanding but also presents an excellent opportunity to learn from others. Similarly, they can obtain significant value from reading out what they have written. Reading/Writing Learners These students lean more towards written information. For as long as they read through the content, they stand a better chance at retaining it. Such students prefer text-heavy learning. Thus, written assignments, handouts in class, or even taking notes are their most effective learning modes. Kinesthetic Learners Essentially, these students learn by doing. These are the students that rely on hands-on participation in class. For as long as they are physically proactive in the learning process, such learners stand a better chance at retaining and retrieving the knowledge acquired. This also earns them the popular term, tactile learners, since they tend to engage most of their sense in the learning process. As you would expect, such leaners have the most difficulties in conventional learning institutions. However, they tend to thrive in practical-oriented set-ups, such as workshops and laboratories. These four modalities will provide sufficient background knowledge on learning styles for you to formulate your own assessment. Ask yourself first, no less, what type of a learner are you?

When critics mock students for wanting safe spaces, they often argue that political correctness is undermining education and that students today are "too sensitive." Rarely do I ever hear any curiosity about what students are seeking shelter from; when my friends and I peered around the corners of our sprawling campus, dissenting opinions were the least of our worries.

MURRAY CONTINUED TO RAISE the issue of sex discrimination in her writings and presentations to academic and civic groups. On June 19, 1970, at a hearing held by the U.S. House Committee on Education and Labor, she described the multilayered discrimination black women faced, using an impressive array of charts to compare salary and unemployment rates by race, sex, and age to supplement her testimony. From her days as a restaurant worker in college to her career as an attorney and educa-tor, she had been paid less than, and denied the respect accorded to, her male peers. She had spent the first half of her life fighting for equal rights as an African American, only to discover that she would have to spend the second half fighting for equal rights as a woman. 'If anyone should ask a Negro woman what is her greatest achievement, her honest answer would be,' Murray told the committee, her voice laden with emotion, 'I survived.' Three months later, she would testify before the New York City Commission on Human Rights, headed by fellow Yale Law School alumna Eleanor Holmes Norton. Unable to hold back the tears, Murray openly wept as she recounted the opportunities she had been denied.

Do homeschooled children undergo the same socialization processes as their school-educated peers?” is not the right question at all, since it is based on a premise that can be challenged – the assumption that socialization in the school setting is desirable, and that one should strive to imitate it.

Google is becoming the devata, or deity, that will instantly supply all knowledge. Mastering the rituals and tricks of interacting with this digital deity is considered a mark of achievement to be proudly flaunted among peers. Education