Pottery Class Quotes

No,” she said. “You are not Patrick Swayze. I am not Demi Moore.” She touched a switch on the little box and it started ticking. “And this sure as hell isn't pottery class.

In high school pottery class, I never made a whole vase. Instead I made fragments that I tried to sell as historical artifacts. The effort earned me an F in pottery, and an A in History.

Frustrated with drawing, I switched to the printmaking department, where I overturned great buckets of ink. After trying my hand at sculpture, I attempted pottery. During class critiques the teacher would lift my latest project from the table and I’d watch her arm muscles strain and tighten against the weight. With their thick, clumsy bases, my mugs weighed in at close to five pounds each. The color was muddy and the lips rough and uninviting. I gave my mother a matching set for Christmas, and she accepted them as graciously as possible, announcing that they would make the perfect pet bowls. The mugs were set on the kitchen floor and remained there until the cat chipped a tooth and went on a hunger strike.

The Fae book was definitely filled with the same stories as hers, but this one was filled with picture after picture of Jared. She couldn’t help but flip backward a few pages and see magical images come to life: of Jared defending her in an alley. Sitting in art class with Mina, spinning on the pottery wheel. There was another one of Jared by the lake, teaching her to fight. Jared and her in the storage room, laughing, before their tickling fight. She flipped forward and saw the last page filled with a motion-captured image of Jared and her sharing a kiss.

Who said, ‘You’re only ever as happy as your least happy child?’ ” she’d asked Ree in last week’s pottery class. “Socrates,” Ree answered promptly. “Really? I was thinking more along the lines of Michelle Obama.

No domestic dispute between Franny and David had inspired the removal of their wedding rings. She would take hers off at work when she was giving scalp massages. Once she thought she had lost the ring, but she found it in the treatment room on a candleholder David had made for her during a personal failure of a pottery class he had taken the year he lost his job. After she found her ring, she started leaving it at home.

Centering, however, is easier said than done. This I learned from a ceramics class I once took. The teacher made throwing a pot look easy, but the thing is, it takes lots of precision and skill. You slam the ball of clay down in the absolute center of the pottery wheel, and with steady hands you push your thumb into the middle of it, spreading it wider a fraction of an inch at a time. But every single time I tried to do it, I only got so far before my pot warped out of balance, and every attempt to fix it just made it worse, until the lip shredded, the sides collapsed, and I was left with what the teacher called “a mystery ashtray,” which got hurled back into the clay bucket. So what happens when your universe begins to get off balance, and you don’t have any experience with bringing it back to center? All you can do is fight a losing battle, waiting for those walls to collapse, and your life to become one huge mystery ashtray.

Thieving was not a sheer absurdity. It was a form of human industry, perverse indeed, but still an industry exercised in an industrious world; it was work undertaken for the same reason as the work in potteries, in coal mines, in fields, in tool-grinding shops. It was labour, whose practical difference from the other forms of labour consisted in the nature of its risk, which did not lie in ankylosis, or lead poisoning, or fire-damp, or gritty dust, but in what may be briefly defined in its own special phraseology as "Seven years' hard". Chief Inspector Heat was, of course, not insensible to the gravity of moral differences. But neither were the thieves he had been looking after. They submitted to the severe sanction of a morality familiar to Chief Inspector Heat with a certain resignation. They were his fellow citizens gone wrong because of imperfect education, Chief Inspector Heat believed; but allowing for that difference, he could understand the mind of a burglar, because, as a matter of fact, the mind and the instincts of a burglar are of the same kind as the mind and the instincts of a police officer. Both recognize the same conventions, and have a working knowledge of each other's methods and of the routine of their respective trades. They understand each other, which is advantageous to both, and establishes a sort of amenity in their relations. Products of the same machine, one classed as useful and the other as noxious, they take the machine for granted in different ways, but with a seriousness essentially the same. The mind of Chief Inspector Heat was inaccessible to ideas of revolt. But his thieves were not rebels. His bodily vigour, his cool, inflexible manner, his courage, and his fairness, had secured for him much respect and some adulation in the sphere of his early successes. He had felt himself revered and admired. And Chief Inspector Heat, arrested within six paces of the anarchist nicknamed the Professor, gave a thought of regret to the world of thieves--sane, without morbid ideals, working by routine, respectful of constituted authorities, free from all taint of hate and despair.

On Claud, though, the look is very cool.) For example, today she was wearing a neon green tank top under a white oversized man’s shirt and fuschia pink stirrup pants. The shirt was rolled at the sleeves and belted with a colorful woven belt. Claud finished the outfit with dangly ceramic-bead earrings she’d made herself in pottery class. She’s super artistic. She paints, sketches, draws, sculpts. You name it! Besides art and cool clothing, Claudia loves junk food. Her parents disapprove of Ho-Ho’s and Twinkies and stuff like that, so she hides them all over her room. You never know when you’re going to pick up a pillow and find a bag of potato chips or something behind it. The other thing she stashes away are her Nancy Drew books. Her parents don’t approve of those, either. They don’t think the mysteries are “intellectual” enough. Claudia couldn’t care less if the books are “intellectual.” One thing Claud is not interested in is school work. Although she can’t spell for anything, she’s definitely not dumb. She just doesn’t like school. And, unfortunately, her grades show it. She’s the complete

At the same time that middle- and upper-middle-class mothers were urged to pipe Mozart into their wombs when they're pregnant so their kids would come out perfectly tuned, the government told poor mothers to get the hell out of the house and get to work--no more children's aid for them. Mothers like us--with health care, laptops, and Cuisinarts--are supposed to replicate the immaculate bedrooms we see in Pottery Barn Kids catalogs, with their designer sheets and quilts, one toy and one stuffed animal atop a gleaming white dresser, and a white rug on the floor that has never been exposed to the shavings from hamster cages, Magic Markers accidentally dropped with their caps off, or Welche's grape juice.... we've been encouraged to turn our backs on other mothers who pick their kids' clothes out of other people's trash and sometimes can't buy a can of beans to feed them. How has it come to seem perfectly reasonable--even justified-- that one class of mother is suppoed to sew her baby's diapers out of Egyptian cotton from that portion of the Nile blessed by the god Osiris while another class of mother can't afford a single baby aspirin?

People who don’t read science fiction, but who have at least given it a fair shot, often say they’ve found it inhuman, elitist, and escapist. Since its characters, they say, are both conventionalized and extraordinary, all geniuses, space heroes, superhackers, androgynous aliens, it evades what ordinary people really have to deal with in life, and so fails an essential function of fiction. However remote Jane Austen’s England is, the people in it are immediately relevant and revelatory—reading about them we learn about ourselves. Has science fiction anything to offer but escape from ourselves? The cardboard-character syndrome was largely true of early science fiction, but for decades writers have been using the form to explore character and human relationships. I’m one of them. An imagined setting may be the most appropriate in which to work out certain traits and destinies. But it’s also true that a great deal of contemporary fiction isn’t a fiction of character. This end of the century isn’t an age of individuality as the Elizabethan and the Victorian ages were. Our stories, realistic or otherwise, with their unreliable narrators, dissolving points of view, multiple perceptions and perspectives, often don’t have depth of character as their central value. Science fiction, with its tremendous freedom of metaphor, has sent many writers far ahead in this exploration beyond the confines of individuality—Sherpas on the slopes of the postmodern. As for elitism, the problem may be scientism: technological edge mistaken for moral superiority. The imperialism of high technocracy equals the old racist imperialism in its arrogance; to the technophile, people who aren’t in the know/in the net, who don’t have the right artifacts, don’t count. They’re proles, masses, faceless nonentities. Whether it’s fiction or history, the story isn’t about them. The story’s about the kids with the really neat, really expensive toys. So “people” comes to be operationally defined as those who have access to an extremely elaborate fast-growth industrial technology. And “technology” itself is restricted to that type. I have heard a man say perfectly seriously that the Native Americans before the Conquest had no technology. As we know, kiln-fired pottery is a naturally occurring substance, baskets ripen in the summer, and Machu Picchu just grew there. Limiting humanity to the producer-consumers of a complex industrial growth technology is a really weird idea, on a par with defining humanity as Greeks, or Chinese, or the upper-middle-class British. It leaves out a little too much. All fiction, however, has to leave out most people. A fiction interested in complex technology may legitimately leave out the (shall we say) differently technologized, as a fiction about suburban adulteries may ignore the city poor, and a fiction centered on the male psyche may omit women. Such omission may, however, be read as a statement that advantage is superiority, or that the white middle class is the whole society, or that only men are worth writing about. Moral and political statements by omission are legitimated by the consciousness of making them, insofar as the writer’s culture permits that consciousness. It comes down to a matter of taking responsibility. A denial of authorial responsibility, a willed unconsciousness, is elitist, and it does impoverish much of our fiction in every genre, including realism.

Of course I couldn’t leave. I had to see this thing through. Getting out would be giving up and mature adults stuck things out. Marriage wasn’t like a pottery evening class which you tried out and gave up on when you realised you weren’t much good at it.

Kathy: Does it hurt a lot, getting a tattoo? Stephanie: Are you thinking about it? Kathy: Sort of. Stephanie: What would you get? Kathy: I don’t know, something symbolic. What does yours symbolize? Stephanie: Well, the image comes from a piece of Minoan pottery that was made on Crete during the Bronze Age. The Minoans had this beautiful way of representing sea life that I fell in love with in my college art history class, and I got the tattoo in my twenties when I first moved to New York, so probably what it symbolized most of all was a big fuck-you to my parents, who hated tattoos and were scandalized. Long pause. Kathy: Where did you go to college again? Stephanie: U. of Illinois Champaign. You? Kathy: Harvard. It’s kind of amazing we’re friends, isn’t it? Stephanie: I’d say we’re doubles partners. Kathy: Nice. Stephanie: You can take it. Kathy: You get the chairs, I’ll grab us a couple of iced teas.

The bookcase held only books and CDs that he loved, and a shelf, now virtually empty, held a pottery ornament my younger sister had made in high school and figurines of a jazz band that he had bought by mail order.

It has often been pointed out that the Japanese educational system aims to produce a high average level of achievement for all, rather than excellence for a few. Students in school are not encouraged to stand out or ask questions, with the result that the Japanese become conditioned to a life of the average. Being average and boring here is the very essence of society, the factor which keeps the wheels of all those social systems turning so smoothly. It need hardly be said that this is one of the major drawbacks of Japanese life. However, in watching the pottery class at Oomoto, the weak points of the American educational system became evident as well. Americans are taught from childhood to show creativity. If you do not ‘become a unique person’, then you are led to believe you have something wrong with you. Such thinking becomes a stumbling block: for people brought up in that atmosphere, creating a simple tea bowl is a great hardship. This is the ‘poison’ to which David was referring. I sometimes think that the requirement to ‘be interesting’ inculcated by American education might be a very cruel thing. Since most of us lead commonplace lives, it is a foregone conclusion that we will be disappointed. But in Japan, people are conditioned to be satisfied with the average, so they can’t fail but be happy with their lots. If

Those shaped by the cross, though, will pour themselves out for the next generation in order to say to the child, “Who are you?” and “How did God gift you?” The love of a parent is seldom seen any clearer than when a parent exerts the effort to affirm the gifts and callings of a child, especially when those gifts are different than those of the parent. A hard-driven, corporate-lawyer-of-a-mother shows love to her daughter who is struggling in school when that mother doesn’t expect her child to be the same as she, but delights to see her child come alive in a pottery class or on the tennis court. This sense of belonging means verbal affirmations of “I love you” (as God does, repeatedly, from the skies in the earthly mission of Jesus), but also in narrating back to the child what you see in him or her. The message we send is not just “I love you,” but “I love you”—I know who you are, I see you, and I am pleased with you.