Primary Teacher Quotes

The primary goal of real education is not to deliver facts but to guide students to the truths that will allow them to take responsibility for their lives.

That day, I tell myself that even if I am not getting anything in this life, I will go to school. I will finish my primary and secondary and university schooling and become teacher because I don’t just want to be having any kind voice... I want a louding voice.

Within the overall context of loving his wife, a husband’s first and primary role is to be the spiritual head and covering and teacher in the home. Through his words, lifestyle, and personal behavior the husband should teach the Word, the will, and the ways of the Lord to his wife and children.

We teach brilliance bias to children from an early age. A recent US study found that when girls start primary school at the age of five, they are as likely as five-year-old boys to think women could be 'really really smart'. But by the time they turn six, something changes. They start doubting their gender. So much so, in fact, that they start limiting themselves: if a game is presented to them as intended for 'children who are really, really smart', five-year-old girls are as likely to want to play it as boys - but six-year-old girls are suddenly uninterested. Schools are teaching little girls that brilliance doesn't belong to them. No wonder that by the time they're filling out university evaluation forms, students are primed to see their female teachers as less qualified.

Your schooling is your voice, child. It will be speaking for you even if you didn’t open your mouth to talk. It will be speaking till the day God is calling you come.” That day, I tell myself that even if I am not getting anything in this life, I will go to school. I will finish my primary and secondary and university schooling and become teacher because I don’t just want to be having any kind voice . . . I want a louding voice.

Teaching, therefore, asks first of all the creation of a space where students and teachers can enter into a fearless communication with each other and allow their respective life experiences to be their primary and most valuable source of growth and maturation. It asks for a mutual trust in which those who teach and those who want to learn can become present to each other, not as opponents, but as those who share in the same struggle and search for the same truth.

Within the overall context of loving his wife, a husband’s first and primary role is to be the spiritual head and covering and teacher in the home. Through his words, lifestyle, and personal behavior the husband should teach the Word, the will, and

I have always believed that the primary function of doctors should be to teach people how not to get sick in the first place. The word “doctor” comes from the Latin word for “teacher.” Teaching prevention should be primary; treatment of existing disease, secondary. I

Experience is the best teacher."... The primary and most obvious reason for this is that revelation is not over, God is constantly revealing himself to us in our experience.... Of

Today, for most kids in the United States and Canada, kids’ primary attachment is to other kids. “For the first time in history,” Neufeld observes, “young people are turning for instruction, modeling, and guidance not to mothers, fathers, teachers, and other responsible adults but to people whom nature never intended to place in a parenting role—their own peers. .

Huey Long, Rasputin, Sir Basil Zaharoff, Milton, London, Nietzsche, Capone and other “de facto Satanists” who practiced or wrote of rational self-interest, became LaVey’s primary teachers.

Becoming a footballer is only the first half of the silent prayer a kid offers up to the sky or confides to his teacher in a primary school essay. The second part is the name of the team he wants to play for.

Just because drivers and cooks in Delhi are reading Murder Weekly, it doesn't mean that they are all about to slit their masters' necks. Of course they’d like to. Of course, a billion servants are secretly fantasizing about strangling their bosses — and that’s why the government of India publishes this magazine and sells it on the streets for just four and a half rupees so that even the poor can buy it. you see, the murdered in the magazine is so mentally disturbed and sexually deranged that not one reader would want to be like him — and in the end he always gets caught by some honest, hardworking police officer (ha!), or goes mad and hangs himself by a bedsheet after writing a sentimental letter to his mother or primary school teacher, or is chased, beaten, buggered, and garroted by the brother of the woman he has done in. So if your driver is busy flicking through the pages of Murder Weekly, relax. No danger to you. Quite the contrary. It’s when your driver starts to read about Gandhi and the Buddha that it’s time to wet your pants.

With astonishing consistency, the people of Kültepe and Duttepe all saw the same figures in their dreams at regular intervals: Boys: the female primary-school teacher Girls: Atatürk Men: the Holy Prophet Muhammad Women: a tall, anonymous Western film star Old men: an angel drinking milk Old women: a young postman bringing good news

In fact, second lieutenants were primary-school teachers. Sure, teachers with guns, but a platoon commander was, nonetheless, the guy who sorted out the working day for 30 men under his command, taught their lessons, helped them with their homework, sorted out their petty squabbles and put plasters on their knees when they fell over in the playground.

Maitri can be translated as "love" or "loving kindness". Some Buddhist teachers prefer "loving kindness" as they find the word "love" too dangerous. But I prefer the word "love". Words sometimes get sick and we have to heal them. We have been using the word "love" to mean appetite or desire, as in "I love hamburgers". We have to use language more carefully. "Love" is a beautiful word; we have to restore its meaning. The word "maitri" has roots in the word mitra which means friend. In Buddhism, the primary meaning of love is friendship.

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

A Southern Poverty Law Center survey of high school seniors and social studies teachers in 2017 found students struggling on even basic questions about the enslavement of blacks in the United States. Only 8 percent of high school seniors could identify slavery as the primary reason the South seceded from the Union. Nearly half of the students said it was to protest taxes on imported goods.

Open-minded people genuinely believe they could be wrong; the questions that they ask are genuine. They also assess their relative believability to determine whether their primary role should be as a student, a teacher, or a peer.

To THE TEACHER WHOSE INTEGRITY AND PEDAGOGICAL SPIRIT HAVE CREATED A SCHOOL WHEREIN THE IDEAL MAY PROVE ITSELF THE PRACTICAL AND THOSE ENTHUSIASTIC PUPILS WHO LOVE THE LOYALTY AND BRAVERY OF ODYSSEUS THIS BOOK IS DEDICATED

Bryk and Schneider also found that relational trust—between teachers and administrators, teachers and teachers, and teachers and parents—has the power to offset external factors that are normally thought to be the primary determinants of a school’s capacity to serve students well: “Improvements in academic productivity were less likely in schools with high levels of poverty, racial isolation, and student mobility, but [the researchers] say that a strong correlation between [relational] trust and student achievement remains even after controlling for such factors.” 9

It no longer makes sense for teachers to consider their primary function to be the transmission of information. As the New Yorker essayist Adam Gopnik put it, nowadays, by the time a professor explains the difference between elegy and eulogy, everyone in the class has already Googled it.

Middle-class women, barred from higher education, began to monopolize the profession of primary-school teaching. As teachers, they read more, communicated more, and education itself became subversive of old ways of thinking. They began to write for magazines and newspapers, and started some ladies’ publications. Literacy among women doubled between 1780 and 1840. Women became health reformers. They formed movements against double standards in sexual behavior and the victimization of prostitutes. They joined in religious organizations. Some of the most powerful of them joined the antislavery movement. So, by the time a clear feminist movement emerged in the 1840s, women had become practiced organizers, agitators, speakers.

I’d stand at the front of the classroom, teaching my primary-school charges basic facts about language, life, the world, and I’d find that at the same time I was teaching myself these basic facts all over again—filtered through the eyes and minds of these children. Done the right way, this was a refreshing experience. Profound, even. I got along well with my pupils, their mothers, and my fellow teachers. Still

According to the Southern Poverty Law Center, the school-to-prison pipeline is a set of seemingly unconnected school policies and teacher instructional decisions that over time result in students of color not receiving adequate literacy and content instruction while being disproportionately disciplined for nonspecific, subjective offenses such as “defiance.” Students of color, especially African American and Latino boys, end up spending valuable instructional time in the office rather than in the classroom. Consequently, they fall further and further behind in reading achievement just as reading is becoming the primary tool they will need for taking in new content. Student frustration and shame at being labeled “a slow reader” and having low comprehension lead to more off-task behavior, which the teacher responds to by sending the student out of the classroom. Over time, many students of color are pushed out of school because they cannot keep up academically because of poor reading skills and a lack of social-emotional support to deal with their increasing frustration.

The modern institution of the presidency is the primary political evil Americans face, and the cause of nearly all our woes. It squanders the national wealth and starts unjust wars against foreign peoples that have never done us any harm. It wrecks our families, tramples on our rights, invades our communities, and spies on our bank accounts. It skews the culture toward decadence and trash. It tells lie after lie. Teachers used to tell school kids that anyone can be president. This is like saying anyone can go to Hell. It's not an inspiration; it's a threat.

ODYSSEUS AS A YOUTH AT HOME WITH HIS MOTHER ODYSSEUS THE HERO OF ITHACA ADAPTED FROM THE THIRD BOOK OF THE PRIMARY SCHOOLS OF ATHENS, GREECE BY MARY E. BURT Author of "Literary Landmarks," "Stories from Plato," "Story of the German Iliad," "The Child-Life Reading Study"; Editor of "Little Nature Studies"; Teacher in the John A. Browning School, New York City AND ZENAÏDE A. RAGOZIN Author of "The Story of Chaldea," "The Story of Assyria," "The Story of Media, Babylon, and Persia," "The Story of Vedic India"; Member of the Royal Asiatic Society of Great Britain and Ireland, of the American Oriental Society, of the Société Ethnologique of Paris, etc. CHARLES SCRIBNER'S SONS NEW YORK CHICAGO BOSTON COPYRIGHT, 1898, BY CHARLES SCRIBNER'S SONS

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

INTRODUCTION It has long been the opinion of many of the more progressive teachers of the United States that, next to Herakles, Odysseus is the hero closest to child-life, and that the stories from the "Odyssey" are the most suitable for reading-lessons. These conclusions have been reached through independent experiments not related to educational work in foreign countries. While sojourning in Athens I had the pleasure of visiting the best schools, both public and private, and found the reading especially spirited. I examined the books in use and found the regular reading-books to consist of the classic tales of the country, the stories of Herakles, Theseus, Perseus, and so forth, in the reader succeeding the primer, and the stories of Odysseus, or Ulysses, as we commonly call him, following as a third book, answering to our second or third reader.

The evangelists and pastors mentioned in Ephesians 4:11 are then replaced in First Corinthians 12 with miracles and gifts of healings. These gifts of the Spirit are the primary ones that empower and qualify the evangelistic and pastoral offices. (The entry level into the fivefold ministry gifts is also at the level of working of miracles and gifts of healings because all five ministry offices — apostle, prophet, evangelist, pastor, and teacher — should be equipped with these two gifts of the Spirit.) Next is the operation of helps, which handles the physical and material aspects of the ministry. One very important helps calling is what I call the “entrepreneurship of the simplicity of giving.” A person called to fulfill this operation is someone of means who has the capacity in his character and his calling to be used by God to pour thousands, if not millions, into the Kingdom of God for the governments of the Church.

Our failure to keep our children attached to us and to the other adults responsible for them has not only taken away their shields but put a sword in the hands of their peers. When peers replace parents, children lose their vital protection against the thoughtlessness of others. The vulnerability of a child in such circumstances can easily be overwhelmed. The resulting pain is more than many children can bear. Studies have been unequivocal in their findings that the best protection for a child, even through adolescence, is a strong attachment with an adult. The most impressive of these studies involved ninety thousand adolescents from eighty different communities chosen to make the sample as representative of the United States as possible. The primary finding was that teenagers with strong emotional ties to their parents were much less likely to exhibit drug and alcohol problems, attempt suicide, or engage in violent behavior and early sexual activity. Such adolescents, in other words, were at greatly reduced risk for the problems that stem from being defended against vulnerability. Shielding them from stress and protecting their emotional health and functioning were strong attachments with their parents. This was also the conclusion of the noted American psychologist Julius Segal, a brilliant pioneer of research into what makes young people resilient. Summarizing studies from around the world, he concluded that the most important factor keeping children from being overwhelmed by stress was “the presence in their lives of a charismatic adult — a person with whom they identify and from whom they gather strength.” As Dr. Segal has also said, “Nothing will work in the absence of an indestructible link of caring between parent and child.” Peers should never have come to matter that much — certainly not more than parents or teachers or other adult attachment figures. Taunts and rejection by peers sting, of course, but they shouldn't cut to the quick, should not be so devastating. The profound dejection of an excluded child reveals a much more serious attachment problem than it does a peer-rejection problem.

Study Questions Define the terms deaf and hard of hearing. Why is it important to know the age of onset, type, and degree of hearing loss? What is the primary difference between prelingual and postlingual hearing impairments? List the four major types of hearing loss. Describe three different types of audiological evaluations. What are some major areas of development that are usually affected by a hearing impairment? List three major causes of hearing impairment. What issues are central to the debate over manual and oral approaches? Define the concept of a Deaf culture. What is total communication, and how can it be used in the classroom? Describe the bilingual-bicultural approach to educating pupils with hearing impairments. In what two academic areas do students with hearing impairments usually lag behind their classmates? Why is early identification of a hearing impairment critical? Why do professionals assess the language and speech abilities of individuals with hearing impairments? List five indicators of a possible hearing loss in the classroom. What are three indicators in children that may predict success with a cochlear implant? Identify five strategies a classroom teacher can use to promote communicative skills and enhance independence in the transition to adulthood. Describe how to check a hearing aid. How can technology benefit individuals with a hearing impairment?

The introduction to the original book as I found it in Greece contains many interesting points, since it shows that educators in foreign countries, notably in Germany, had come to the same conclusion with our best American teachers. The editor of the little Greek reading-book says: "In editing this work we have made use not only of Homer's 'Odyssey,' but also of that excellent reader which is used in the public schools of Germany, Willman's 'Lesebuch aus Homer.' We have divided the little volume into three parts, the first of which gives a short resumé of the war against Troy and the destruction of that city, the second the wanderings of Odysseus till his arrival in Ithaca, the third his arrival and the killing of the wooers. We have no apology to make in presenting this book to the public as a school-book, since many people superior to us have shown the need of such books in school-work. The new public schools, as is well known, have a mission of the highest importance. They do not aim, as formerly, at absolute knowledge pounded into the heads of children in a mechanical way. Their aim is the mental and ethical development of the pupils. Reading and writing lead but half way to this goal. With all nations the readers used in the public schools are a collection of the noblest thoughts of their authors." The Greek editor had never read the inane rat and cat stories of American school "readers" when he wrote that.

Having lost his mother, father, brother, an grandfather, the friends and foes of his youth, his beloved teacher Bernard Kornblum, his city, his history—his home—the usual charge leveled against comic books, that they offered merely an escape from reality, seemed to Joe actually to be a powerful argument on their behalf. He had escaped, in his life, from ropes, chains, boxes, bags and crates, from countries and regimes, from the arms of a woman who loved him, from crashed airplanes and an opiate addiction and from an entire frozen continent intent on causing his death. The escape from reality was, he felt—especially right after the war—a worthy challenge. He would remember for the rest of his life a peaceful half hour spent reading a copy of 'Betty and Veronica' that he had found in a service-station rest room: lying down with it under a fir tree, in a sun-slanting forest outside of Medford, Oregon, wholly absorbed into that primary-colored world of bad gags, heavy ink lines, Shakespearean farce, and the deep, almost Oriental mistery of the two big-toothed wasp-waisted goddess-girls, light and dark, entangled forever in the enmity of their friendship. The pain of his loss—though he would never have spoken of it in those terms—was always with him in those days, a cold smooth ball lodged in his chest, just behind his sternum. For that half hour spent in the dappled shade of the Douglas firs, reading Betty and Veronica, the icy ball had melted away without him even noticing. That was magic—not the apparent magic of a silk-hatted card-palmer, or the bold, brute trickery of the escape artist, but the genuine magic of art. It was a mark of how fucked-up and broken was the world—the reality—that had swallowed his home and his family that such a feat of escape, by no means easy to pull off, should remain so universally despised.

In 1933 things were still being taught in the higher educational establishments which had been proven by science to be false as long ago as 1899. The young man who wishes to keep abreast of the times, therefore, had to accept a double load on his unfortunate brain. In a hundred years' time, the number of people wearing spectacles, and the size of the human brain, will both have increased considerably; but the people will be none the more intelligent. What they will look like, with their enormous, bulging heads, it is better not to try to imagine; they will probably be quite content with their own appearance, but if things continue in the manner predicted by the scientists, I think we can count ourselves lucky that we shall not live to see them! When I was a schoolboy, I did all I could to get out into the open air as much as possible—my school reports bear witness to that ! In spite of this, I grew up into a reasonably intelligent young man, I developed along very normal lines, and I learnt a lot of things of which my schoolfellows learnt nothing. In short, our system of education is the exact opposite of that practised in the gymnasia of ancient days. The Greek of the golden age sought a harmonious education; we succeed only in producing intellectual monsters. Without the introduction of conscription, we should have fallen into complete decadence, and it is thanks to this universal military service that the fatal process has been arrested. This I regard as one of the greatest events in history. When I recall my masters at school, I realise that half of them were abnormal; and the greater the distance from which I look back on them, the stronger is my conviction that I am quite right. The primary task of education is to train the brain of the young. It is quite impossible to recognise the potential aspirations of a child of ten. In old days teachers strove always to seek out each pupil's weak point, and by exposing and dwelling on it, they successfully killed the child's self-confidence. Had they, on the contrary, striven to find the direction in which each pupil's talents lay, and then concentrated on the development of those talents, they would have furthered education in its true sense. Instead, they sought mass-production by means of endless generalisations. A child who could not solve a mathematical equation, they said, would do no good in life. It is a wonder that they did not prophesy that he would come to a bad and shameful end! Have things changed much to-day, I wonder? I am not sure, and many of the things I see around me incline me to the opinion that they have not.

As teachers, our primary job is to provide context, to bring depth and meaning and vivacity to our lessons. It's to point out what is interesting, lovely, tragic, beautiful, heartbreaking, and otherwise noteworthy about our topic and then to fill in the backstory, the history, and the details that make it worth learning.

A key decision made early on was to build a school that would help us kindergarten through twelfth grade. No other school in the county has this range of students, and few public schools anywhere in the country do either. indeed, at one point, the planners considered building only an elementary and middle school, and perhaps create is sattelite of one of the nearby high schools within the town. According to Rosen, they went for the K-12 idea for 2 primary reasons. First, a lot of educational research has found advantages in keeping siblings together in school. There is continuity for students, teachers, and families. Plus, parents can devote more time to volunteering at a single school. Second, there was a feeling that resources could be shared among the grades. For instance, if the high school had an excellent physics teacher, from time to time that teacher could also work with children in the lower grades.

Michelle Phan grew up in California with her Vietnamese parents. The classic American immigrant story of the impoverished but hardworking parents who toil to create a better life for the next generation was marred, in Phan’s case, by her father’s gambling addiction. The Phan clan moved from city to city, state to state, downsizing and recapitalizing and dodging creditors and downsizing some more. Eventually, Phan found herself sleeping on a hard floor, age 16, living with her mother, who earned rent money as a nail salon worker and bought groceries with food stamps. Throughout primary and secondary school, Phan escaped from her problems through art. She loved to watch PBS, where painter Bob Ross calmly drew happy little trees. “He made everything so positive,” Phan recalls. “If you wanted to learn how to paint, and you wanted to also calm down and have a therapeutic session at home, you watched Bob Ross.” She started drawing and painting herself, often using the notes pages in the back of the telephone book as her canvas. And, imitating Ross, she started making tutorials for her friends and posting them on her blog. Drawing, making Halloween costumes, applying cosmetics—the topic didn’t matter. For three years, she blogged her problems away, fancying herself an amateur teacher of her peers and gaining a modest teenage following. This and odd jobs were her life, until a kind uncle gave her mother a few thousand dollars to buy furniture, which was used instead to send Phan to Ringling College of Art and Design. Prepared to study hard and survive on a shoestring, Phan, on her first day at Ringling, encountered a street team which was handing out free MacBook laptops, complete with front-facing webcams, from an anonymous donor. Phan later told me, with moist eyes, “If I had not gotten that laptop, I wouldn’t be here today.

Admiral Tait Primary was a school that people from my home neighbourhood could only dream of. The teachers knew what they were doing and the library had the right books for my daughter to read. It was expensive though, and I dreaded what would happen when she finally reached high school. If I didn't get my life sorted soon, she'd be forced into a former Group B school in the high-density areas: a sure way to flunk and get pregnant before she was nineteen. There were nights where I couldn't sleep worrying that my baby would not have the sort of future she deserved. [74]

second model, that of a technical or trade school, would conceive the primary task of psychoanalytic education to be the learning of a clearly defined skill or trade, with no emphasis on artistic creativity. Teachers

When we first went to Provence, I assumed I would be observing a different culture. With attachment in mind, it became obvious to me that it is much more than a different culture — I was witnessing a culture at work and a culture that worked. Children greeted adults and adults greeted children. Socializing involved whole families, not adults with adults and children with children. There was only one village activity at a time, so families were not pulled in several directions. Sunday afternoon was for family walks in the countryside. Even at the village fountain, the local hangout, teens mixed with seniors. Festivals and celebrations, of which there were many, were all family affairs. The music and dancing brought the generations together instead of separating them. Culture took precedence over materialism. One could not even buy a baguette without first engaging in the appropriate greeting rituals. Village stores were closed for three hours at midday while schools emptied and families reconvened. Lunch was eaten in a congenial manner as multigenerational groupings sat around tables, sharing conversation and a meal. The attachment customs around the village primary school were equally impressive. Children were personally escorted to school and picked up by their parents or grandparents. The school was gated and the grounds could be entered only by a single entrance. At the gate were the teachers, waiting for their students to be handed over to them. Again, culture dictated that connection be established with appropriate greetings between the adult escorts and the teachers as well as the teachers and the students. Sometimes when the class had been collected but the school bell had not yet rung, the teacher would lead the class through the playground, like a mother goose followed by her goslings. While to North American eyes this may appear to be a preschool ritual, even absurd, in Provence it was selfevidently part of the natural order of things. When children were released from school, it was always one class at a time, the teacher in the lead. The teacher would wait with the students at the gate until all had been collected by their adult escort. Their teachers were their teachers whether on the grounds or in the village market or at the village festival. There weren't many cracks to fall through. Provençal culture was keeping attachment voids to a minimum.

Education in Italy is paid for by the state. All children must attend school between the ages of six and 14. Most go to local state schools, although there are some private schools where parents pay for their children’s education. Children leave primary school at the age of 11, taking an exam before entering middle school. At 14, it is possible to leave school altogether, but most pupils take another exam to qualify for further education. According to their skills and interests they might choose to continue with academic studies at a liceo (grammar school), or they may prefer technical studies, taking an arts course at an academy, or training to become a teacher. Pupils in further education can take an exam which, if they pass, entitles them to a place at a university. There are some government grants for university students, although most of them pay about 200,000 lire ($160) each year in fees. In recent years, the Italian government has made a great effort to improve standards of education and to make sure that everyone learns to read and write. However, the northern, more industrial part of the country still has better equipped schools than the less populated south.

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

Hannah wanted to put the next day's work on the blackboard. This would mean that she needn't turn her back on the class first thing, which is as unwise in junior teaching as in lion-taming.

They went on to form NOW and, with that organization, achieve their stated goal of taking down the Patriarchy through a massive coordinated promotion of promiscuity, eroticism, prostitution, abortion and homosexuality. Their proposed method was to infiltrate every institution in the nation: the universities, the media, primary and secondary schools, PTAs, Teachers Unions, city and state governments, the library system, the executive branches of government as well as the judiciaries and legislatures. One of their most desired results was the smashing of every taboo in Western culture. Imagine that! Think of that alone! The normalizing of every taboo: polygamy, bestiality, Satanism, pornography, promiscuity, witchcraft, pedophilia—all activities which rot the human soul and city.

We have become a nation of consumers. Our primary identity has become that of consumer, not mothers, not teachers, farmers, but consumers. The primary way that our value is measured and demonstrated is by how much we contribute to this arrow, and how much we consume. And do we!

She had been a primary school teacher for thirty-nine years. So much talking. Parents and pupils always wanting something. Now it was her time to sit and read.

I learnt that in teaching young children the concept of number, you should start with the concrete, then move to the pictorial, before finally representing numbers in the abstract. I learnt that children should be encouraged to articulate their processes, and feed back to each other on whether they are right or wrong, and why. And I learnt that this is so children understand number concepts, not just procedures, because (though not only because) the PSLE tests understanding, not just memorisation. As I was chatting to the professor in the car as she gave me a lift to the station, she also expounded on the importance of teacher-student relationships – 'you can't touch their brain until you have touched their heart'.

For instance, if you believe that actions can have an impact on future rebirths, your calculations will be very dierent from what they would be if you believed that actions gave no results, or gave results that went no further than this lifetime. In giving clear answers to these larger questions, the Dhamma oers much more than a guide to the present. It explains how to recognize past mistakes so that you can learn from them, and how to plan for a satisfactory future. In providing this framework, the Dhamma gives you standards for deciding which kinds of actions will be skillful and which ones won’t. As the Buddha said, the primary duty of any responsible teacher is to provide a student both with the confidence that there are such things as skillful and unskillful actions, and with standards for recognizing, in any given situation, which is which. Any interpretation of the Dhamma that neglects this framework—or treats the issue of what happens at death as a mystery—counts as irresponsible.

Instead of using one exam as the primary summative assessment, he told teachers to use multiple formative assessments along the way—assignments, discussions, observations, and conversations—to inform semester grades. Instead of focusing on getting a grade on a specific exam, he wants students to focus on doing interesting work and teachers to focus on providing meaningful feedback throughout the semester.

teacher told me years ago, when I was in primary school and was finding it hard to say what

As a Primary school teacher, I adore children's books.

If Plato was the first great philosophical writer, Socrates, his teacher, was the first great philosopher. Plato was to Socrates what Matthew, Mark, Luke, John, and Paul were to Jesus. (Socrates, like Jesus and Buddha, wrote nothing. He was too busy doing it to publish it.) And Aristotle, Plato’s prime pupil, is to the West what Confucius is to China: the archetype of common sense, the one whom subsequent thinkers either build on as a primary foundation or attack as a primary opponent

Some of our findings were surprising in that they challenge some popularly held beliefs about what makes a teacher effective. For example, style of organization for mathematics teaching was not a predictor of how effective teachers were. Whole-class ‘question-and-answer’ teaching styles were used by both highly effective and comparatively less effective teachers. Similarly, individualized work and small-group work were used by teachers across the range of effectiveness. At the school level, setting across an age group was used in schools with both high and low proportions of highly effective teachers. The same published mathematics schemes were used by highly effective and comparatively much less effective teachers. Our findings also raised questions about the sort of mathematical knowledge teachers need in order to be effective. Despite what might be expected, being highly effective was not positively associated with higher levels of qualifications in mathematics. The amount of continuing professional development in mathematics education that teachers had undertaken was a better predictor of their effectiveness than the level to which they had formally studied mathematics.

Tragant (2006: 239) sums up the evidence: ‘When FL (foreign language) instruction starts early in primary school there seems to be a decline in the learners’ attitudes around the age of ten to eleven; when most students start a foreign language or enter immersion programmes in secondary school, their initial attitudes are positive but their interest soon wanes.’ This may, of course, have a lot to do with the kind of teaching the children are subject to. If teachers are untrained in foreign language instruction for young learners, it’s unlikely that even the small amount of time available will be used to best effect. This is especially the case if instruction mimics the kind of teacher-fronted, transmissive, grammar-focused instruction that characterizes language teaching at secondary and tertiary level. And a transmissive approach is typically the default choice in large classes of (potentially) unruly children.

This fear of the upheld mirror in the hand of genius extends to the teaching profession and perhaps to the primary and secondary school teacher most of all. The teacher occupies a particularly anomalous and exposed position in a society subject to rapid change or threatened by exterior enemies. Society is never totally sure of what it wants of its educators. It wants, first of all, the inculcation of custom, tradition, and all that socializes the child into the good citizen. In the lower grades the demand for conformity is likely to be intense. The child himself, as well as the teacher, is frequently under the surveillance of critical, if not opinionated, parents. Secondly, however, society wants the child to absorb new learning which will simultaneously benefit that society and enhance the individual's prospects of success. Thus the teacher, in some degree, stands as interpreter and disseminator of the cultural mutations introduced by the individual genius into society. Some of the fear, the projected guilt feelings, of those who do not wish to look into the mirrors held up to them by men of the Hawthorne stamp of genius, falls upon us. Moving among innovators of ideas as we do, sifting and judging them daily, something of the suspicion with which the mass of mankind still tends to regard its own cultural creators falls upon the teacher who plays a role of great significance in this process of cultural diffusion. He is, to a degree, placed in a paradoxical position. He is expected both to be the guardian of stability and the exponent of societal change. Since all persons do not accept new ideas at the same rate, it is impossible for the educator to please the entire society even if he remains abjectly servile. This is particularly true in a dynamic and rapidly changing era like the present. Moreover, the true teacher has another allegiance than that to parents alone. More than any other class· in society, teachers mold the future in the minds of the young. They transmit to them the aspirations of great thinkers of which their parents may have only the faintest notions. The teacher is often the first to discover the talented and unusual scholar. How he handles and encourages, or discourages, such a child may make all the difference in the world to that child's future- and to the world. Perhaps he can induce in stubborn parents the conviction that their child is unusual and should be encouraged in his studies. If the teacher is sufficiently judicious, he may even be able to help a child over the teetering planks of a broken home and a bad neighborhood. It is just here, however--in our search for what we might call the able, all-purpose, success-modeled student--that I feel it so necessary not to lose sight of those darker, more uncertain, late-maturing, sometimes painfully abstracted youths who may represent the Darwins, Thoreaus, and Hawthornes of the next generation.

Talking should not be the primary work of teachers – learning about their students should be. A teacher who is mindful and involved with student work without being the center of attention can teach without lecturing.

frustration has flared up over the Common Core initiative, involving the implementation of national reading and maths standards for primary and secondary school children. The Gates Foundation played a central role in bringing the standards to fruition. Spending over $233 million to back the standards, the foundation dispersed money liberally to both conservative and progressive interest groups. The two major teachers' unions, the National Education Association and the American Federation of Teachers, each received large donations, as did the US Chamber of Commerce. Gates himself suggested that a benefit of the standards is that they open avenues towards increasing digital learning. In 2014, Microsoft announced it was partnering with Pearson to load Pearson's Common Core classroom material onto Microsoft's Surface tablet. Previously, the iPad was the classroom frontrunner; the Pearson partnership helps to make Microsoft more competitive.

I know that I don’t want to work somewhere that the kids aren’t the primary focus. I don’t care about statistics and meeting the school’s goals as much as I care about the individual children finding their path to learning what they need to learn. I know that as a teacher, the other stuff should be vitally important, but it’s their learning that I want to be a part of. At the end of the day, I want to know I’ve done everything I possibly could to help them, not everything I could to ensure the statistics are met. That will come with successful learning, but I don’t think it needs to be the focus.

Observation is key. As a teacher/guide we must put an emphasis on learning rather than teaching, our primary role is observing the child and providing an environment for him based on our observations. By following the child, his interests and sensitive periods, we’ll be able to adequately provide activities a 2-6 year old can keep engaged in. During presentations/work time, silence and concentration are a priority; we should eliminate distractions even if one must use a minimum of words and movement. Finally, we must allow 2-6 year old children the freedom to explore and grow at their own pace, all while embodying patience ourselves.

I would describe my primary school experience as being an environment where I did not receive the support that I needed in order to achieve my full potential’. (Questionnaire respondent five)   ‘terrible, I spent the majority of primary school feeling inferior. I would work twice as hard as others but never get anywhere.’ (Questionnaire respondent eight)   ‘my teachers didn’t really pick up on it at all… so I didn’t really receive a lot of support for it’. (Interview participant).

You are to be in all things regulated and governed,’ said the gentleman, ‘by fact. We hope to have, before long, a board of fact, composed of commissioners of fact, who will force the people to be a people of fact, and of nothing but fact. You must discard the word Fancy altogether. You have nothing to do with it. You are not to have, in any object of use or ornament, what would be a contradiction in fact. You don’t walk upon flowers in fact; you cannot be allowed to walk upon flowers in carpets. You don’t find that foreign birds and butterflies come and perch upon your crockery; you cannot be permitted to paint foreign birds and butterflies upon your crockery. You never meet with quadrupeds going up and down walls; you must not have quadrupeds represented upon walls. You must use,’ said the gentleman, ‘for all these purposes, combinations and modifications (in primary colours) of mathematical figures which are susceptible of proof and demonstration. This is the new discovery. This is fact. This is taste.

The Bible introduces us to a group of sincere, devout people whose primary objective in life was to be good. In their passionate desire to please God, they committed themselves to earnestly seeking how to best follow God’s commands. They were people of prayer, giving, and devotion to God’s Word. Models of spiritual maturity, they set an example for others to follow in their zeal to obey God. Jesus often interacted with these folks, otherwise known as the Pharisees, and had some very choice words to describe their approach to the spiritual life: Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. (Matt. 23:25–26)

Primary Science confused her (if man descended form monkeys, how com the monkey that loved with Mama Boy near the church, and has lived with her for so long as anyone remembered, has not evolved and become human?) and grammar baffled her even more (she could never grasp why it was 'Run Run Ran' but 'See Saw Seen'). When she was caned by her teacher for failing to conjugate the verb Fear (she had said 'Fear Fore Forn'), she decided that school was not for her. There was no logic in what she read, all the teaching seemed designed both to compound her problems and to confound her. When she asked questions, her teachers told her off for being disruptive. How could it be 'Tear Tore Torn'? Change the first letter and the rules changed completely! How was she supposed to remember all of that? 'See Saw Sawn'. It was an unrealistic demand. And on top of that there was the illogicality of mathematics to deal with. Finding solutions to abstract questions that had nothing to do with real life. She did not see how any of this would help her, how it would help anybody really.

Until recent centuries, almost all human beings walked or ran a considerable distance every day, and this has perhaps been the primary time for meditation. To awaken our sense of who we are, it’s important, whenever possible, to get out and walk every day—and also to turn that simple act of ambulation into the sublime experience of walking meditation.

Liked Following Message More Contact Us .. Status Photo / VideoOffer, Event + . Write something... . 1 Draft Created Saturday, November 5 at 4:05pm. See draft. . The Year of “Alphabetization In the Cuban post revolution era it was at “Che” Guevara who promoted educational and health reforms. 1961 became the “Year of Cuban Literacy” or the “Campaña Nacional de Alfabetización en Cuba,” meaning the “Year of Alphabetization in Cuba.” The illiteracy rate had increased throughout Cuba after the revolution. Fidel Castro in a speech told prospective literacy teachers, “You will teach, and you will learn,” meaning that this educational program would become a two-way street. Both public and private schools were closed two months earlier, for the summer than usual, so that both teachers and students could voluntarily participate in this special ambitious endeavor. A newly uniformed army of young teachers went out into the countryside, to help educate those in need of literacy education. It was the first time that a sexually commingled group would spend the summer together, raising the anxiety of many that had only known a more Victorian lifestyle. For the first time boys and girls, just coming of age, would be sharing living conditions together. This tended to make young people more self-sufficient and thought to give them a better understanding of the Revolution. It is estimated that a million Cubans took part in this educational program. Aside from the primary purpose of decreasing illiteracy, it gave the young people from urban areas an opportunity to see firsthand what conditions were like in the rural parts of Cuba. Since it was the government that provided books and supplies, as well as blankets, hammocks and uniforms, it is no surprise that the educational curriculum included the history of the Cuban Revolution, however it made Cuba the most literate countries in the world with a UNESCO literacy rate in 2015, of 99.7%. By Captain Hank Bracker, author of the award winning book “The Exciting Story of Cuba,” Follow Captain Hank Bracker on Facebook, Goodreads, his Website account and Twitter.

The responsibilities of each teacher team in the RTI process are as follows: • Clearly define essential student learning outcomes • Provide effective Tier 1 core instruction • Assess student learning and the effectiveness of instruction • Identify students in need of additional time and support • Take primary responsibility for Tier 2 supplemental interventions for students who have failed to master the team’s identified essential standards

Another program that evolved from the Cultivating Emotional Balance project is Stress Management and Relaxation Techniques (SMART) in Education, an eight-week, 11-session program that involves after-school or evening sessions for a total of 36 contact hours. With the support of the Impact Foundation, this program was developed by Margaret Cullen, a licensed therapist, MBSR instructor, one of the developers of CEB, and a primary facilitator for CEB research.

The first basic income pilot in a developing country was implemented in the small Namibian village of Otjivero-Omitara in 2008–9, covering about 1,000 people.40 The study was carried out by the Namibian Basic Income Grant Coalition, with money raised from foundations and individual donations. Everyone in the village, including children but excluding over-sixties already receiving a social pension, was given a very small basic income of N$100 a month (worth US$12 at the time or about a third of the poverty line), and the outcomes compared with the previous situation. The results included better nutrition, particularly among children, improved health and greater use of the local primary healthcare centre, higher school attendance, increased economic activity and enhanced women’s status.41 The methodology would not have satisfied those favouring randomized control trials that were coming into vogue at the time. No control village was chosen to allow for the effects of external factors, in the country or economy, because those directing the pilot felt it was immoral to impose demands, in the form of lengthy surveys, on people who were being denied the benefit of the basic income grants. However, there were no reported changes in policy or outside interventions during the period covered by the pilot, and confidence in the results is justified both by the observed behaviour, and by recipients’ opinions in successive surveys. School attendance went up sharply, though there was no pressure on parents to send their children to school. The dynamics were revealing. Although the primary school was a state school, parents were required to pay a small fee for each child. Before the pilot, registration and attendance were low, and the school had too little income from fees to pay for basics, which made the school unattractive and lowered teachers’ morale. Once the cash transfers started, parents had enough money to pay school fees, and teachers had money to buy paper, pens, books, posters, paints and brushes, making the school more attractive to parents and children and raising the morale and, probably, the capacity of its teachers. There was also a substantial fall in petty economic crime such as stealing vegetables and killing small livestock for food. This encouraged villagers to plant more vegetables, buy more fertilizer and rear more livestock. These dynamic community-wide economic effects are usually overlooked in conventional evaluations, and would not be spotted if cash was given only to a random selection of individuals or households and evaluated as a randomized control trial. Another outcome, unplanned and unanticipated, was that villagers voluntarily set up a Basic Income Advisory Committee, led by the local primary school teacher and the village nurse, to advise people on how to spend or save their basic income money. The universal basic income thus induced collective action, and there was no doubt that this community activism increased the effectiveness of the basic incomes.

Dark, was banned by the Irish state censor for obscenity. The story was set, as so much of McGahern's later fiction would be, in isolated rural Ireland and dealt with the bleak consequences of parental and clerical child abuse. On the instructions of the Archbishop of Dublin, McGahern was sacked from his job as a primary school teacher. He later left the country. Despite these apparent setbacks, McGahern's literary friends reassured him that all this was a wonderful opportunity in terms of publicity and sales. Remember Joyce and Beckett being forced overseas? This was Irish literary history repeating itself, and preparations were soon being made to mount a campaign against the anachronistic and widely derided censorship laws with McGahern as the figurehead. Sign up for the Bookmarks email Read more McGahern agreed that the situation was indeed absurd, and says that even as an adolescent reader he had nothing but contempt for the censorship board.

refrain among Finnish teachers captures it nicely: “The work of a child is to play.” In the United States, play is practiced in Montessori schools. In Finland, it’s mandated in the common core for all primary schools. The Finnish government insists that children play, because their policymakers understand that play fosters a love of learning. That’s a value best developed early on—and one that ultimately builds both better cognitive skills and better character skills.

Charlotte Mason was explicit about the need to educate children not only intellectually, but morally, because she shared a vision about the primary purpose of education with the teachers of the past. Modern education has been plagued by utilitarianism for a very long time, and both teachers and students have come to think that schools should teach only what will be useful in the pursuit of a career.

After a couple of hours she breathlessly put aside her palette knife and asked, ‘Did you ever experiment with your handwriting?’ I thought about this as Jacinta poured herself a glass of milk from a carton. ‘I suppose so. Once I wasn’t being forced to use joined up writing with a fountain pen any more. Why?’ ‘You sent me a few of my old exercise books from school after you cleared out Mum’s place a few years ago. Do you remember?’ I told her I didn’t. Maybe David had posted them to her. ‘When I was at primary school I wrote using the whole wide line. The capitals touched the top and everything was balloony, you know, round and chipper. But my handwriting in the later exercise books, I think I must have been fourteen or so, was completely truncated like inky footprints made by ants. I could hardly make out what I’d written. I don’t know how the teachers deciphered it. I still don’t quite know what comes naturally when I write. I don’t have a style. It changes. Sometimes it’s all swallowed up and at other times I write using tall, spindly letters. Maybe it’s the pen and paper I’m using. That makes a difference.’ ‘Yeah, it does,’ I agreed. ‘I hate thin-ruled paper.’ She took a gulp from her milk. The light was behind her. I couldn’t see her features. Her hair was pulled back into a low ponytail like the one she wore to school for years. I hated Mum. I hated Pete. I hated Gavin. I hated myself. Jacinta said, ‘When I paint I have a signature. It’s my own and I don’t have to be afraid.’ ‘I’m sorry, Jacinta. I’m so sorry. I didn’t know what to do.’ ‘I don’t blame you. But I thought you’d forgotten. Or forgiven. Or a bit of both.’ ‘A bit of both,’ I admitted. She was quiet, began to clean up. I didn’t help. I just watched. And eventually she turned back to me and said, ‘How’s Zoey?

Language had a role to play in all this, the written language of course, but especially the spoken form. Some of the most problematic words created unimaginable difficulties, such as ‘gentleman’, ‘lady’ or ‘miss’, to cite only three. These words were rightly considered significant obstacles in the transition to communism. Each communist country had had its own experience of its language, often strange, as in the case of Albania. This little country, generally famous for its failings and backwardness, took an unexpected approach to these three words. Whereas the word ‘gentleman’ disappeared from currency in the very first phase of socialism, like in the Soviet Union, the word ‘lady’ had a certain staying power. But the nicest surprise turned out to be the word ‘miss’. There was a determined effort to replace it, because in Albanian it carried the affectionate connotations of the word ‘mother’, especially in primary schools. Despite the annoyance it caused, it was used by tens of thousands of little children instead of the word ‘teacher’. Efforts to supplant it failed one after another. The children stubbornly continued to call their teachers ‘miss’. It was this army of countless toddlers that proved indomitable, and the word ‘miss’ with its striking

In Ireland the older and truer conception was never lost sight of. It persisted into Christian times when a Kieran or an Enda or a Colmcille gathered his little group of foster-children (the old word was still used) around him; they were collectively his family, his household, his clann — many sweet and endearing words were used to mark the intimacy of that relationship. It seems to me that there has been nothing nobler in the history of education than this development of the old Irish plan of fosterage under a Christian rule, when to the pagan ideals of strength and truth there were added the Christian ideals of love and humility. And this, remember, was not the education system of an aristocracy, but the education system of a people. It was more democratic than any education system in the world today. Our very divisions into primary, secondary, and university crystallise a snobbishness partly intellectual and partly social. At Clonard, Kieran, the son of a carpenter, sat in the same class as Colmcille, the son of a king. To Clonard or to Aran or to Clonmacnois went every man, rich or poor, prince or peasant, who wanted to sit at Finnian’s or at Enda’s or at Kieran’s feet and to learn of his wisdom. Always it was the personality of the teacher that drew them there. And so it was all through Irish history. A great poet or a great scholar had his foster-children who lived at his house or fared with him through the country. Even long after Kinsale the Munster poets had their little groups of pupils; and the hedge schoolmasters of the nineteenth century were the last repositories of a high tradition.

Daniel warns (11:30-39) that a latter-day deceiver will infiltrate the church and turn people away from God. When purported Christian teachers take their primary cues from the surrounding culture instead of from God’s word, they corrupt the covenant community spiritually by encouraging it to live by norms and a faith that ultimately oppose the reign of God and Christ.

We train animals but we educate people. As a leader you are a teacher. Your primary job is to develop your people.

Let’s say an older child has grown up with episodic domestic violence; when he was younger he saw his father belittling and hitting his mother. This happened at an important period of brain development, when he was making primary “memories” to make sense of his world. His brain comes to associate attributes of men with threat; a loud, low, masculine voice is connected with fear. Five years after these associations and memories were made, this young student has a male English teacher who happens to look a little like his abusive father—about the same height, same hair color, deep voice. The boy is not capable of consciously making the connection, but simply sitting in the classroom gives him a feeling of discomfort. This originates in those pre-cortical, lower parts of the brain; it’s subconscious.

mouth to talk. It will be speaking till the day God is calling you come.” That day, I tell myself that even if I am not getting anything in this life, I will go to school. I will finish my primary and secondary and university schooling and become teacher because I don’t just want to be having any kind voice . . . I want a louding voice.

This creates a huge waste of talent. Among all those people who drop out somewhere between primary school and college and those who never start school, many, perhaps most, are the victims of some misjudgment somewhere: Parents who give up too soon, teachers who never tried to teach them, the students’ own diffidence. Some of these people almost surely had the potential to be professors of economics or captains of industry. Instead they became daily laborers or shopkeepers, or if they were lucky, they made it to some minor clerical position. The slots that they left vacant were grabbed, in all likelihood, by mediocre children of parents who could afford to offer their children every possible opportunity to make good.

REIKI HEALING AND THE CHAKRAS The concept of energy centers that allow life energy, known as Ki, to move through the body has always been used since Reiki was first discovered. Those points are called tandens in the original Japanese tradition. Initially, Reiki activity focused primarily on one energy source, the Seika tanden, situated under the navel in the lower abdomen. There's three tandens, though. The other two are in the upper chest and in the center of the forehead. On the other hand, the chakras come from Hindu culture but have also played a significant role in Buddhism. The term for "cycle" is Sanskrit, although, in energy healing and yogic traditions, it is often translated more as a vortex or whirlpool. The major and minor chakras make up part of the spiritual network, often referred to as the unconscious body, along with Kundalini energy that passes through them and stimulates them once they have been awoken. In some traditions, in a process similar to the Reiki initiation, Kundalini enlightenment must be transferred from teacher to pupil. The primary focus of energy healing is on the seven big chakras that run up the torso and head core and are the main focal points for the meridians, or lines of energy, that flow through the body. The smaller chakras are smaller focal points that form meridians. The tandens and the structure of chakras are just different interpretations of the same matter. In fact, these are points that control the flow of energy. If diverted or toxic, electricity will not be able to flow naturally, resulting in sickness and pain.

We form this perception over time, based on how we are seen and treated by the people in our lives, most critically by our primary caregivers. In other words, self-worth isn’t developed in a vacuum. It functions as a social barometer, a way of tracking how we’re doing in the eyes of others and becomes the story we tell ourselves about how much we are valued by those around us. When we are made to feel that we matter for who we are at our core, we build a sturdy sense of self-worth. We learn that we matter simply because we are. Mattering is a pathway back to our inherent worth. It tells us we are enough. Mattering won’t solve everything, but it goes a long way toward addressing many of the emotional and behavioral problems facing our youth today, says Flett. High levels of mattering act as a protective shield buffering against stress, anxiety, depression, and loneliness. What is so appealing about mattering is how actionable it is. As parents, teachers, coaches, and trusted adults, we can dial up and nurture

Schools were designed for obedience training and drill, and they persist today primarily toward those ends, regardless of what school administrators, teachers, parents, and students themselves might want the ends to be. The structural elements of schools—the confinement of students into age-segregated classrooms, the top-down hierarchy of authority, the required curricula, and the uniform systems of testing and grading—all dictate that obedience and memorization are the primary ends. As long as students obey by doing what the teacher tells them to do and memorize what the teacher tells them to memorize, they will pass. The only way to fail is to disobey.

want to support this contention by certain other statements. Here for instance is one, which, to me, has an almost amusing aspect to it. These proposals that we should preach less, and do various other things more, are of course not new at all. People seem to think that all this is quite new, and that it is the hallmark of modernity to decry or to depreciate preaching, and to put your emphasis on these other things. The simple answer to that is that there is nothing new about it. The actual form may be new, but the principle is certainly not a new one at all; indeed it has been the particular emphasis of this present century. Take all this new interest in the social application of the Gospel, and the idea of going to live amongst the people and to talk politics and to enter into their social affairs and so on. The simple answer to that is that until the First World War in this present century that was the real vogue in most Western countries. It was then called the ‘social gospel’, but it was precisely the same thing. The argument was that the old evangelical preaching of the Gospel was too personal, too simple, that it did not deal with the social problems and conditions. It was a part, of course, of the liberal, modernist, higher-critical view of the Scriptures and of our Lord. He was just a perfect man and a great teacher, a political agitator and reformer, and the great exemplar. He had come to do good, and the Sermon on the Mount was something that you could put into Acts of Parliament and turn into legislation. So you were going to make a perfect world. That was the old liberalism of the pre–1914 period. The very thing that is regarded as so new today, and what is regarded as the primary task of the Church, is something that has already been tried, and tried with great thoroughness in the early part of this century.

This fear of the upheld mirror in the hand of genius extends to the teaching profession and perhaps to the primary and secondary school teacher most of all. The teacher occupies, as we shall see a little further on, a particularly anomalous and exposed position in a society subject to rapid change or threatened by exterior enemies. Society is never totally sure of what it wants of its educators. It wants, first of all, the inculcation of custom, tradition, and all that socializes the child into the good citizen. In the lower grades the demand for conformity is likely to be intense. The child himself, as well as the teacher, is frequently under the surveillance of critical, if not opinionated, parents. Secondly, however, society wants the child to absorb new learning which will simultaneously benefit that society and enhance the individual’s prospects of success.

The faculty members who support these three contentions will tell you that the fundamental flaw in the structure of the university is that the faculty governs the institution, yet the primary loyalty of too many faculty members as individuals is not to their university or even to their students, but to their discipline, their professional expertise and reputation, and their colleagues that share these in universities generally. Perceptive faculty members know this, and the donors know it. And the donors are wise enough to accept that they cannot, and ought not, use their influence to try to change the predominant loyalty of faculty members. Perhaps this is what a good teacher-scholar has to be. The donors also know that the trustees have given the faculty so much power that the administrators cannot lead them in their educational goals. So the trustees must assume more leadership.

Some teachers refuse to call themselves teachers, because they feel they have nothing to teach; their teaching consists in their merely being present. And so on. Psychologist Guy Claxton, a former disciple of Bhagwan Rajneesh, has found the image of the guru as teacher somewhat misleading. He offers these comments: The most helpful metaphor is . . . that of a physician or therapist: enlightened Masters are, we might say, the Ultimate Therapists, for they focus their benign attention not on problems but on the very root from which the problems spring, the problem-sufferer and solver himself. The Master deploys his therapeutic tricks to one end: that of the exposure and dissolution of the fallacious self. His art is a subtle one because the illusions cannot be excised with a scalpel, dispersed with massage, or quelled with drugs. He has to work at one remove by knocking away familiar props and habits, and sustaining the seeker’s courage and resolve through the fall. Only thus can the organism cure itself. His techniques resemble those of the demolition expert, setting strategically placed charges to blow up the established super-structure of the ego, so that the ground may be exposed. Yet he has to work on each case individually, dismantling and challenging in the right sequence and at the right speed, using whatever the patient brings as his raw material for the work of the moment.1 Claxton mentions other guises, “metaphors,” that the guru assumes to deal with the disciple: guide, sergeant-major, cartographer, con man, fisherman, sophist, and magician. The multiple functions and roles of the authentic adept have two primary purposes. The first is to penetrate and eventually dissolve the egoic armor of the disciple, to “kill” the phenomenon that calls itself “disciple.” The second major function of the guru is to act as a transmitter of Reality by magnifying the disciple’s intuition of his or her true identity. Both objectives are the intent of all spiritual teachers. However, only fully enlightened adepts combine in themselves what the Mahāyāna Buddhist scriptures call the wisdom (prajnā) and the compassion (karunā) necessary to rouse others from the slumber of the unenlightened state. In the ancient Rig-Veda (10.32.7) of the Hindus, the guru is likened to a person familiar with a particular terrain who undertakes to guide a foreign traveler. Teachers who have yet to realize full enlightenment can guide others only part of the way. But the accomplished adept, who is known in India as a siddha, is able to illumine the entire path for the seeker. Such fully enlightened adepts are a rarity. Whether or not they feel called to teach others, their mere presence in the world is traditionally held to have an impact on everything. All enlightened masters, or realizers, are thought and felt to radiate the numinous. They are focal points of the sacred. They broadcast Reality. Because they are, in consciousness, one with the ultimate Reality, they cannot help but irradiate their environment with the light of that Reality.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

In 2019, the Wall Street Journal reported that a primary school in Jinhua required its fifth-grade students to wear EEG headsets, which fed data to their teachers, parents, and the state. The US-based manufacturer and supplier of the devices, BrainCo, had shipped more than twenty thousand of them to China already.13 About an inch wide and made of black plastic, the Focus 1 (or Fu Si) headsets are worn across students’ foreheads. A light in the middle blazes red, yellow, or blue to signal the student’s engagement.14 More intensive brain wave data is sent in real time to the teacher’s computer, whose software generates real-time alerts about students’ attention levels. The teachers overseeing the program believed that brain monitoring substantially improved their students’ engagement. One student agreed, saying he had “become more attentive in class. All of my assignments come back with perfect grades.”15 Other students are less sanguine, having been punished by their parents for their low attention scores.

The Right of Children to Free and Compulsory Education Act, 2009, has made it every Indian child’s right to access full-time elementary education of satisfactory and equitable quality until the age of fourteen. Estimates vary, but India has a shortage of almost half a million teachers and over eight million primary school-age children still do not attend school.

People are multi-layered. Anyone can have a private side that verges on the dark and dangerous. Your doctor could be a sadist. Your primary school teacher could be a paedophile. Your beauty therapist could be a murderer. It could be anything.

While there may be Christian Sunday School teachers and other significant people in a child’s life, parents must never go back on their God-given responsibility to be the primary source of religious instruction for their children.52

He kissed me again and my arms went around his neck and I didn’t care about the bell, didn’t care if I ever got to class. A throat-clearing behind Rafe made us both jump. “I believe that was the bell, Rafael.” I couldn’t see the speaker but recognized the voice as Ms. Tate’s, the primary grades teacher. “Whoops,” he said. “Guess we’d better get inside, then.” When Ms. Tate saw me, she gave a little “oh” of surprise. “Maya…” “Sorry,” I said. “We were just going in.

My friend’s dad was a teacher in the local public schools, a loyal member of the teachers’ union, and a more dedicated liberal than most: not only had he been a staunch supporter of George McGovern, but in the 1980 Democratic primary he had voted for Barbara Jordan, the black U.S. Representative from Texas. My friend, meanwhile, was in those days a high school Republican, a Reagan youth who fancied Adam Smith ties and savored the writing of William F. Buckley. The dad would listen to the son spout off about Milton Friedman and the godliness of free-market capitalism, and he would just shake his head. Someday, kid, you’ll know what a jerk you are. It was the dad, though, who was eventually converted. These days he votes for the farthest-right Republicans he can find on the ballot. The particular issue that brought him over was abortion. A devout Catholic, my friend’s dad was persuaded in the early nineties that the sanctity of the fetus outweighed all of his other concerns, and from there he gradually accepted the whole pantheon of conservative devil-figures: the elite media and the American Civil Liberties Union, contemptuous of our values; the la-di-da feminists; the idea that Christians are vilely persecuted—right here in the U.S. of A. It doesn’t even bother him, really, when his new hero Bill O’Reilly blasts the teachers’ union as a group that “does not love America.

A British State of Education report found that four-fifths of teachers are worried about children not being prepared for starting primary school (which in the UK happens at age five) due to poor social skills and delayed speech, which many of the teachers attribute to parents’ excessive use of smartphones and tablets. “There is limited parent/child interaction,” one teacher writes, according to the Guardian. “Four-year-olds know how to swipe a phone but haven’t a clue about conversations.” According to the survey, as many as a third of the students who are enrolled in primary school are not ready for the classroom.

local authority has issued educational guidelines suggesting that in order to make transgender children feel more accepted, teachers in primary schools should tell children that ‘all genders’, including boys, can have periods.5 And in the US a Federal bill was passed in May 2019 which redefines sex to include ‘gender identity’.

He fit here, in this school, much more than she did. She was popular, always on every party list, and always announced, during assembly, as one of the “first three” in her class, yet she felt sheathed in a translucent haze of difference. She would not be here if she had not done so well on the entrance examination, if her father had not been determined that she would go to “a school that builds both character and career.” Her primary school had been different, full of children like her, whose parents were teachers and civil servants, who took the bus and did not have drivers. She remembered the surprise on Obinze’s face, a surprise he had quickly shielded, when he asked, “What’s your phone number?” and she replied, “We don’t have a phone.

Training your students to use each other as a resource keeps them actively involved in problem solving. When students are talking with each other about a problem, they are both learning. When a student has a hand raised, staring at the busy teacher and waiting for help, the learning has stopped. The classroom is not a theme park; no one should be waiting in line to learn.

Reinforcing the notion that a primary purpose of school is for students to develop conceptual understanding of complex material, the teacher conveys that it is not sufficient for students to be able to go through the motions, to follow a procedure without understanding why. No—they must develop conceptual understanding; it must build from one idea to another, and students should be able to explain to the teacher, or to another student, why something is the way it is.

I tell myself that even if I am not getting anything in this life, I will go to school. I will finish my primary and secondary and university schooling and become teacher because I don’t just want to be having any kind voice . . . I want a louding voice.