Primary School Memories Quotes

The most necessary task of civilization is to teach people how to think. It should be the primary purpose of our public schools. The mind of a child is naturally active, it develops through exercise. Give a child plenty of exercise, for body and brain. The trouble with our way of educating is that it does not give elasticity to the mind. It casts the brain into a mold. It insists that the child must accept. It does not encourage original thought or reasoning, and it lays more stress on memory than observation.

As the reach of the 1619 Project grew, so did the backlash. A small group of historians publicly attempted to discredit the project by challenging its historical interpretations and pointing to what they said were historical errors. They did not agree with our framing, which treated slavery and anti-Blackness as foundational to America. They did not like our assertion that Black Americans have served as this nation’s most ardent freedom fighters and have waged their battles mostly alone, or the idea that so much of modern American life has been shaped not by the majestic ideals of our founding but by its grave hypocrisy. And they especially did not like a paragraph I wrote about the motivations of the colonists who declared independence from Britain. “Conveniently left out of our founding mythology,” that paragraph began, “is the fact that one of the primary reasons the colonists decided to declare their independence from Britain was because they wanted to protect the institution of slavery.” Later, in response to other scholars who believed we hadn’t been specific enough and to clarify that this sentence had never been meant to imply that every single colonist shared this motivation, we changed the sentence to read “some of the colonists.” But that mattered little to some of our critics. The linking of slavery and the American Revolution directly challenged the cornerstone of national identity embedded in our public history, the narratives taught to us in elementary schools, museums and memorials, Hollywood movies, and in many scholarly works as well.16 The assertions about the role slavery played in the American Revolution shocked many of our readers. But these assertions came directly from academic historians who had been making this argument for decades. Plainly, the historical ideas and arguments in the 1619 Project were not new.17 We based them on the wealth of scholarship that has redefined the field of American history since at least the 1960s, including Benjamin Quarles’s landmark book The Negro in the American Revolution, first published in 1961; Eric Foner’s Reconstruction: America’s Unfinished Revolution, 1863–1877; Annette Gordon-Reed’s The Hemingses of Monticello: An American Family; and Alan Taylor’s The Internal Enemy: Slavery and War in Virginia, 1772–1832. What seemed to provoke so much ire was that we had breached the wall between academic history and popular understanding, and we had done so in The New York Times, the paper of record, in a major multimedia project led by a Black

All that he could fish out from the sea of memory were a few fragments, and the farther back he went, the fewer there were. Had he really been to high school? Had he really attended primary school? Had he really had a first love? Some of the fragments bore clear scratches, reminding him that those things had indeed taken place. The details were vivid, but the feelings had vanished without a trace. The past was like a handful of sand you thought you were squeezing tightly, but which had already run out through the cracks between your fingers. Memory was a river that had run dry long ago, leaving only scattered gravel in a lifeless riverbed.

Despite the empire’s problems, however, its former emperor had succeeded in making Byzantium a shining beacon of civilization. The architectural triumph of the Hagia Sophia had only been possible by sophisticated advances in mathematics, and it soon spawned a flourishing school dedicated to improving the field. In Byzantium, primary education was available for both genders, and thanks to the stability of Justinian’s rule, virtually every level of society was literate. Universities throughout the empire continued the Aristotelian and Platonic traditions that were by now over a millennium old, and the works of the great scientists of antiquity were compiled in both public and private libraries. The old western provinces under barbarian rule, by contrast, were quickly sinking into the brutish chaos of the Dark Ages, with recollections of advanced urban life a fading memory. Literacy declined precipitously as the struggle to scratch out an existence made education an unaffordable luxury, and it would have disappeared completely without the church. There, writing was still valued, and remote monasteries managed to keep learning dimly alive. But throughout the West, trade slowed to a crawl, cities shrank, and the grand public buildings fell into disrepair.

It seems blasphemous that my mother's death even existed in the same reality as those moments that subsequently came to define my youth; taking the long way home from Nixon's Corner so I could listen to Kid A twice, or poring over the lurid covers of horror paperbacks in a newly discovered corner of Foyle Street library. How is my mother's passing even part of the same universe that gave me the simple pleasures of ice cream after swimming lessons in William Street baths, or scenting the sun cream on girls' skin as they daubed polish on their outstretched, nonchalant nails. My life wasn't over from that point on. I'd laugh and cry and scream about borrowed jumpers, school fights, bomb scares, playing Zelda, teenage bands, primary-school crushes and yet more ice cream after yet more swimming lessons. I'd just be doing it without her. To some extent, I'd be doing it without a memory of her. The most dramatic moment of my life wasn't scored by wailing sirens, weeping angels or sad little ukuleles, nimbly plucked on lonely hillsides. Mammy's death was mostly signalled by tea, sandwiches, and an odd little boy in corduroy trousers, announcing it with a smile across his face.

When I saw Dad, I didn’t just see a seventy-seven-year-old man with black-and-grey hair, I saw him in a swimming pool in Spain teaching me how to front crawl and I saw him waving at me in a crowd on graduation day. I saw him dropping me off for my first morning of primary school and leading a conga line around the living room at a Christmas Eve drinks party in our flat in Albyn Square. But what would happen now that only I could access that shared archive of our history? What would he feel for me and what would I be to him as these memory files dwindled from his side? Would I become just a thirty-two-year-old woman with brown hair and a vaguely familiar face, standing in his house, offering him food he didn’t want?

older learners are more efficient than younger learners. By using their metalinguistic knowledge, memory strategies, and problem-solving skills, they make the most of second or foreign language instruction. In educational settings, learners who begin learning a second language at primary school level do not always achieve greater proficiency in the long run than those who begin in adolescence. Furthermore, there are countless anecdotes about older learners (adolescents and adults) who achieve excellence in the second language.

They have also evolved to require a molecule called nicotinamide adenine dinucleotide, or NAD. As we will see later, the loss of NAD as we age, and the resulting decline in sirtuin activity, is thought to be a primary reason our bodies develop diseases when we are old but not when we are young. Trading reproduction for repair, the sirtuins order our bodies to “buckle down” in times of stress and protect us against the major diseases of aging: diabetes and heart disease, Alzheimer’s disease and osteoporosis, even cancer. They mute the chronic, overactive inflammation that drives diseases such as atherosclerosis, metabolic disorders, ulcerative colitis, arthritis, and asthma. They prevent cell death and boost mitochondria, the power packs of the cell. They go to battle with muscle wasting, osteoporosis, and macular degeneration. In studies on mice, activating the sirtuins can improve DNA repair, boost memory, increase exercise endurance, and help the mice stay thin, regardless of what they eat. These are not wild guesses as to their power; scientists have established all of this in peer-reviewed studies published in journals such as Nature, Cell, and Science.

How do you know if someone’s got dementia?... I ask the students to think about children. By the time they get to primary school most small children have learned to use a knife and fork, and can dress themselves and use the loo. Most people hang on to these basic abilities for a long while; these ‘primary-school skills’ are lost late. I ask the students to tell me instead what teenagers are learning. What are my own dear children, between fifteen and twenty-one, now getting the hang of? Phoning their friends and planning a social life. Driving and using public transport in strange cities. Deploying a richer, more elaborate vocabulary. Planning neals and cooking… managing their finances. Travelling, and telling us their stories when they return without repeating themselves. The students can now see what skills may be lost earliest by those who are developing dementia. People who have learned several languages tend to lose them in reverse order… Long-term memory may be preserved, but what happened at lunchtime today is lost. Personalities may change, subtly at first – the placid may become anxious, or the irritable may develop a sunny outlook. Pg172-3

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Samsāra is often somewhat flatly rendered as “conditioned existence” or “mundane existence.” These two English equivalents fail to convey the rhythmic or cyclic nature of our individual worldly lives, which ride on the current of time, now submerging into the invisible, “subtle” realms, now reemerging into material visibility. Samsāra is the round of birth, life, death, rebirth, renewed life, and then again death, ad infinitum. It is existence determined by fate (daiva), the intricate and inviolable web of karmic indebtedness that exists between beings. Samsāra is karma. This means, as the contemporary Tantric adept Vimalananda pointed out, that it is mostly memory.2 Cyclic or conditioned existence is governed by all kinds of laws (which are the frozen memories of nature), the most important of which is the law of cause and effect. Newton captured its physical aspect in his formulation that every action has an equal but opposite reaction. India’s sages assure us that this law applies with equal force in the realm of the mind to our thoughts and volitions. Because science looks only at the material realm, it fails to appreciate the comprehensive nature of causation and therefore also allows for meaningless chance events. From a deeper, spiritual perspective, however, all events are governed by causation. Existence is an infinitely complex network of conditions giving rise to other conditions. This is what karma signifies. Samsāra, as the British mathematician and philosopher Alfred North Whitehead would say, is “process.” And what is being processed is the human psyche (jīva), which must undergo repeated world experience in order to realize its true destiny beyond all manifestation, consisting in the realization of Being-Consciousness, or Spirit. The world is a school, which is an idea given expression in non-Indic spiritual traditions as well. If human life can be said to have an overarching purpose at all, it is to graduate through the awakening of wisdom (vidyā, jnāna). From yet another angle, samsāra is māyā. That is to say, it is a finely woven mesh of illusions, rooted in our fundamental misapprehension of ourselves and the world. The misconception about ourselves consists in looking upon ourselves as ego-personalities rather than the indivisible pure Being-Consciousness. The misconception about the world consists in looking upon it as an external reality rather than as being identical with our own nature. This root error (avidyā), which is a matter of spiritual blindness, is what keeps the karmic nexus going. It is at the bottom of our limited and limiting experience of space and time and is the primary cause of our experience of suffering (duhkha) as seemingly individuated beings. The Hindu texts describe in graphic terms the nature of cyclic existence.