Promotion English Quotes

The link between literacy and revolutions is a well-known historical phenomenon. The three great revolutions of modern European history -- the English, the French and the Russian -- all took place in societies where the rate of literacy was approaching 50 per cent. Literacy had a profound effect on the peasant mind and community. It promotes abstract thought and enables the peasant to master new skills and technologies, Which in turn helps him to accept the concept of progress that fuels change in the modern world.

in Israel it is said that God himself would not get promotion in any science department at the Hebrew University of Jerusalem. Why not? Because he has only one publication—​and it was not written in English.

Liberal" is one of those fine English words, like "lady" "gay" or "welfare" that have been spoiled by special pleading. So by "liberal I certainly don't mean tolerant or open-handed people or even big-government Democrats. I mean anyone who is excited that 1% of Ben and Jerry's profits go to promote world peace.

Can we reconcile indefinitely these two imperatives: the desire to preserve every individual's special identity and the need for Europeans to be able to communicate with one another all the time and as freely as possible? We cannot leave it to time to solve the dilemma and prevent people from engaging, a few years hence, in bitter and fruitless linguistic conflicts. We know all too well what time will do. The only possible answer is a voluntary policy aimed at strengthening linguistic diversity and based on a simple idea: nowadays everybody obviously needs three languages. The first is his language of identity; the third is English. Between the two we have to promote a third language, freely chosen, which will often but not always be another European language. This will be for everyone the main foreign language taught at school, but it will also be much more than that--the language of the heart, the adopted language, the language you have married, the language you love.

In running over the pages of our history for seven hundred years, we shall scarcely find a single great event which has not promoted equality of condition. The Crusades and the English wars decimated the nobles and divided their possessions: the municipal corporations introduced democratic liberty into the bosom of feudal monarchy; the invention of fire-arms equalized the vassal and the noble on the field of battle; the art of printing opened the same resources to the minds of all classes; the post-office brought knowledge alike to the door of the cottage and to the gate of the palace; and Protestantism proclaimed that all men are alike able to find the road to heaven. The discovery of America opened a thousand new paths to fortune, and led obscure adventurers to wealth and power.

Although listening is often more fun, reading improves comprehension and recall. Whereas listening promotes intuitive thinking, reading activates more analytical processing. It’s true in English and Chinese—people display better logical reasoning when the same trivia questions, riddles, and puzzles are written rather than spoken. With print, you naturally slow down at the start of a paragraph to process the core idea and use paragraph breaks and headers to chunk information.

The Bible, Shakespeare, Milton, Melville—the masters of the King’s English all promoted the easy imagery of black as vile and white as purity and thereby fed a deep and potent racism that well served all who would enslave the black men of Africa.

Once we can get all of mankind to see and promote our commonalities over differences, then we can also collectively and passionately enforce equality, truth and justice as the laws of every land. Then there will be stability, prosperity and true peace for all. If we do not, then language, religious, and cultural barriers will continue to prevent us from seeing that we are all one. Does a pineapple have to be called a pineapple in English in another country for an English-speaking person to know what it is? No. A pineapple has a different name in every country, but even a child can still tell its a pineapple. So why can’t we judge mankind the same way? No matter how you dress a human, a human is still a human. And all humans grieve, love, and bleed the same way. How hard is it to see that we are all more similar than different? God did not disconnect mankind, man did.

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion. It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty. I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.

If English is here to stay, the least we Indians can do is to promote Hinglish. The best of two languages will make Hinglish user-friendly.

From the time when Scots ceased to be the official language of government, since King's Scots had become King's English, the lack of a central authority to promote a standard had meant the growth of a bastard Anglo-Scots as the general lingo of society.

give a noun.” “Door,” said Mr. Kaplan, smiling. It seemed to Mr. Parkhill that “door” had been given only a moment earlier, by Miss Mitnick. “Y-es,” said Mr. Parkhill. “Er—and another noun?” “Another door,” Mr. Kaplan replied promptly. Mr. Parkhill put him down as a doubtful “C.” Everything pointed to the fact that Mr. Kaplan might have to be kept on an extra three months before he was ready for promotion to Composition, Grammar, and Civics, with Miss Higby. One night Mrs. Moskowitz read a sentence, from “English for Beginners,

In the late afternoon the group assembled for cocktails. Without consorting about it they'd all dressed up, and the women's perfumes fought for supremacy in the living room. The sun set, candles were lit; Mme Reynard found an English dictionary among the cookbooks and proposed they play the game called Dictionary, whereby a player assigns an incorrect definition to an unknown word in hopes of fooling the other players. She claimed the secateur was the sabateur's assistant. Malcom that costalgia was a shared reminiscence, Susan that a remotion was a lateral promotion, Frances that polonaise was an outmoded British condiment fabricated from a horse's bone marrow, Madeline that a puncheon was a contentious luncheon, and Joan that a syrt was a Syrian breath mint. Julius, whose English was not fully matured, said that unbearing was the act of "removing a bear from a peopled premises.

In the name of speed, Morse and Vail had realized that they could save strokes by reserving the shorter sequences of dots and dashes for the most common letters. But which letters would be used most often? Little was known about the alphabet’s statistics. In search of data on the letters’ relative frequencies, Vail was inspired to visit the local newspaper office in Morristown, New Jersey, and look over the type cases. He found a stock of twelve thousand E’s, nine thousand T’s, and only two hundred Z’s. He and Morse rearranged the alphabet accordingly. They had originally used dash-dash-dot to represent T, the second most common letter; now they promoted T to a single dash, thus saving telegraph operators uncountable billions of key taps in the world to come. Long afterward, information theorists calculated that they had come within 15 percent of an optimal arrangement for telegraphing English text.

In culturally responsive teaching, rapport is connected to the idea of affirmation. Affirmation simply means that we acknowledge the personhood of our students through words and actions that say to them, “I care about you.” Too often, we confuse affirmation with building up a student’s self-esteem. As educators, we think it’s our job to make students of color, English learners, or poor students feel good about themselves. That’s a deficit view of affirmation. In reality, most parents of culturally and linguistically diverse students do a good job of helping their children develop positive self-esteem. It is when they come to school that many students of color begin to feel marginalized, unseen, and silenced.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

Didn't I see that humour itself, which might seem elsewhere corrosive and subversive, was, as an English faculty, turned outward altogether and never turned inward?—by which convenient circumstance subversion, or in other words alteration and variation were not promoted. Such truths were wondrous things to make out in such connections as my experience was then, and for no small time after, to be confined to; but I positively catch myself listening to them, even with my half-awakened ears, as if they had been all so many sermons of the very stones of London.

The propagandist as one who creates symbols which are not only popular but which bring about positive realignments of behavior is no phrasemonger but a promoter of overt acts.” Note the free use of the term “propagandist,” as with Bernays. This was in the ’30s. In those days, the term did not have the negative connotations it has since assumed (in English; other languages still use the term neutrally). Putting aside the pseudo-scientific gobbledygook, we’re back to the same principles. In a democratic society, we, the intelligent minority, have the duty of directing the “ignorant and stupid” masses to what we decide are proper goals, using whatever deception is required. All for their own good.

I like to see y’all as an efficient and socially conscious way to handle the English language’s lack of a second-person plural pronoun.” The mother raised an eyebrow. I continued, “I could have used the word you to address the two girls, but I wanted to make sure your daughter knew I was including her in the conversation. I could also have said you guys, which has become surprisingly customary in casual conversation, but to my knowledge, neither of these children identifies as male, and I try to avoid using masculine terms to address people who aren’t men, as it ultimately works to promote the sort of linguistic sexism many have been fighting for years. I mean, if neither of these girls is a guy, then surely together they aren’t guys, you know?

By 1086 the English were entirely gone from the top of society, supplanted by thousands of foreign newcomers. This transformation had almost certainly not been William’s original intention. His initial hope appears to have been to rule a mixed Anglo-Norman kingdom, much as his predecessor and fellow conqueror, King Cnut, had ruled an Anglo-Danish one. But Cnut had begun his reign by executing those Englishmen whose loyalty he suspected and promoting trustworthy natives in their place. William, by contrast, had exercised clemency after his coronation and consequently found himself facing wave after wave of rebellion. The English knew they were conquered in 1016, but in 1066 they had refused to believe it. As a result they met death and dispossession by stages and degrees, until, eventually and ironically, the Norman Conquest became far more revolutionary than its Danish predecessor.

For the various spiritual forms of the imagination have a natural affinity with certain sensuous forms of art - and to discern the qualities of each art, to intensify as well its limitations as its powers of expression, is one of the aims that culture sets before us. It is not an increased moral sense, an increased moral supervision that your literature needs. Indeed, one should never talk of a moral or an immoral poem - poems are either well written or badly written, that is all. And, indeed, any element of morals or implied reference to a standard of good or evil in art is often a sign of a certain incompleteness of vision, often a note of discord in the harmony of an imaginative creation; for all good work aims at a purely artistic effect. ‘We must be careful,’ said Goethe, ‘not to be always looking for culture merely in what is obviously moral. Everything that is great promotes civilisation as soon as we are aware of it.

But while the evolutionary escalator is an incredibly common expression of a belief in human exceptionalism, it doesn’t have any real basis in ecological reality. The view is one Darwin specifically rejected, which makes it all the more ironic that it is the neo-Darwinians that have spread it about so much. Darwin’s own perspective, as the English philosopher Mary Midgley comments, is much different, he did . . . not see evolution as an escalator, but as a sinuous, branching radiating pattern—not a staircase, but perhaps a bush or seaweed. Life-forms diverge from each other to meet particular needs in their various environments. Our own species figures then only as one among the many, with no special status or guarantee of supremacy. This notion has, however, always been found far less exciting than the escalator model, which has been enormously popular ever since it was promoted by Herbert Spencer, in spite of Darwin’s own rejection of it and its evident complete irrelevance to this theory.13

[L]et us imagine a mirror image of what is happening today. What if millions of white Americans were pouring across the border into Mexico, taking over parts of cities, speaking English rather than Spanish, celebrating the Fourth of July rather than Cinco de Mayo, sleeping 20 to a house, demanding bilingual instruction and welfare for immigrants, opposing border control, and demanding ballots in English? What if, besides this, they had high rates of crime, poverty, and illegitimacy? Can we imagine the Mexicans rejoicing in their newfound diversity? And yet, that is what Americans are asked to do. For whites to celebrate diversity is to celebrate their own declining numbers and influence, and the transformation of their society. For every other group, to celebrate diversity is to celebrate increasing numbers and influence. Which is a real celebration and which is self-deception? Whites—but only whites—must never take pride in their own people. Only whites must pretend they do not prefer to associate with people like themselves. Only whites must pretend to be happy to give up their neighborhoods, their institutions, and their country to people unlike themselves. Only whites must always act as individuals and never as members of a group that promotes shared interests. Racial identity comes naturally to all non-white groups. It comes naturally because it is good, normal, and healthy to feel kinship for people like oneself. Despite the fashionable view that race is a socially created illusion, race is a biological reality. All people of the same race are more closely related genetically than they are to anyone of a different race, and this helps explain racial solidarity. Families are close for the same reason. Parents love their children, not because they are the smartest, best-looking, most talented children on earth. They love them because they are genetically close to them. They love them because they are a family. Most people have similar feelings about race. Their race is the largest extended family to which they feel an instinctive kinship. Like members of a family, members of a race do not need objective reasons to prefer their own group; they prefer it because it is theirs (though they may well imagine themselves as having many fine, partly imaginary qualities). These mystic preferences need not imply hostility towards others. Parents may have great affection for the children of others, but their own children come first. Likewise, affection often crosses racial lines, but the deeper loyalties of most people are to their own group—their extended family.

Over a bowl of noodles [the younger Cantonese man] waxed eloquent on the subject of mantras. 'Ordinary people, Ah Jon, use mantras as spells to win good fortune or ward off disease and other evils. Perhaps they are right to do so, for the mantras are often successful, but I do not ask you to believe that. What I beg you to believe is that they are of the greatest help in altering states of consciousness. They do this by making your mind stay still instead of chasing after thoughts.' He went on to explain that, being devoid of meaning, they do not promote conceptual thought as prayers, invocations and so forth are apt to do; and that, as each mantra has a mysterious correspondence (he could not explain what kind of correspondence) with the various potentialities embedded deeply in our consciousness […] it could cause one to snap into a state otherwise hard to reach. I do not remember his actual words, but I do remember that he was the first to voice an idea which was later to be abundantly confirmed by my own experience. […] he went on to say that to use meaningful words in any kind of religious practice is useless, since words encourage dualistic thought which hinders the mind from entering upon a truly spiritual state. His last words […] were: 'People who pray with words are just beginners. Don't do it!' Several passengers who understood English glanced at him as though they thought him a bit mad and I myself was quite taken aback by his un-Chinese vehemence, but I know now that he was eminently sane.

While I was intent on improving my language, I met with an English grammar (I think it was Greenwood's), at the end of which there were two little sketches of the arts of rhetoric and logic, the latter finishing with a specimen of a dispute in the Socratic method; and soon after I procur'd Xenophon's Memorable Things of Socrates, wherein there are many instances of the same method. I was charm'd with it, adopted it, dropt my abrupt contradiction and positive argumentation, and put on the humble inquirer and doubter. And being then, from reading Shaftesbury and Collins, become a real doubter in many points of our religious doctrine, I found this method safest for myself and very embarrassing to those against whom I used it; therefore I took a delight in it, practis'd it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee, entangling them in difficulties out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously:           "Men should be taught as if you taught them not,           And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines,           "Immodest words admit of no defense,           For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus?           "Immodest words admit but this defense,           That want of modesty is want of sense." This, however, I should submit to better judgments.

It is untrue that I or anybody else in Germany wanted war in 1939. It was desired and instigated exclusively by those international statesmen who were either of Jewish origin or working for Jewish interests. I have made so many offers for the reduction and elimination of armaments, which posterity cannot explain away for all eternity, that the responsibility for the outbreak of this war cannot rest on me. Furthermore, I never desired that after the first terrible World War a second war should arise against England or even against America. Centuries may pass, but out of the ruins of our cities and monuments of art there will arise anew the hatred for the people who alone are ultimately responsible: International Jewry and its helpers! As late as three days before the outbreak of the German-Polish War, I proposed to the British Ambassador in Berlin a solution for the German-Polish problem -- similar to the problem of the Saar area, under international control. This offer cannot be explained away, either. It was only rejected because the responsible circles in English politics wanted the war, partly in the expectation of business advantages, partly driven by propaganda promoted by international Jewry. But I left no doubt about the fact that if the peoples of Europe were again only regarded as so many packages of stock shares by these international money and finance conspirators, then that race, too, which is the truly guilty party in this murderous struggle would also have to be held to account: the Jews! I further left no doubt that this time we would not permit millions of European children of Aryan descent to die of hunger, nor millions of grown-up men to suffer death, nor hundreds of thousands of women and children to be burned and bombed to death in their cities, without the truly guilty party having to atone for its guilt, even if through more humane means.

People should consider, for example, the tireless unavoidable English utilitarians, how they wander around crudely and honourably in Bentham’s footsteps, moving this way and that (a Homeric metaphor says it more clearly), just as Bentham himself had already wandered in the footsteps of the honourable Helvetius (this Helvetius — no, he was no dangerous man!). No new idea, nothing of a more refined expression and bending of an old idea, not even a real history of an earlier thought: an impossible literature in its totality, unless we understand how to spice it up with some malice. For in these moralists as well (whom we really have to read with their ulterior motives in mind [mit Nebengedanken], if we have to read them—) that old English vice called cant and moral Tartufferie [hypocrisy], has inserted itself, this time hidden under a new form of scientific thinking. Nor is there any lack of a secret resistance against the pangs of conscience, something a race of former Puritans will justifiably suffer from in all its scientific preoccupations with morality. (Isn’t a moralist the opposite of a Puritan, namely, a thinker who considers morality something questionable, worth raising questions about, in short, as a problem? Shouldn’t moralizing be — immoral?). In the end they all want English morality to be considered right, so that then mankind or “general needs” or “the happiness of the greatest number” —n o! England’s happiness — will be best served. They want to prove with all their might that striving for English happiness, I mean for comfort and fashion (and, as the highest priority, a seat in Parliament) is at the same time also the right path of virtue, in fact, that all virtue which has existed in the world so far has consisted of just such striving. Not one of all those ponderous herd animals with uneasy consciences (who commit themselves to promoting the cause of egoism as an issue of general welfare—) wants to know or catch a whiff of the fact that the “general welfare” is no ideal, no goal, not even a concept one can somehow grasp, but is only an emetic — that what is right for one man cannot in any way therefore be right for another, that the demand for a single morality for everyone is a direct restriction on the higher men, in short, that there is a rank ordering between man and man, as a result, also between morality and morality. These utilitarian Englishmen are a modest and thoroughly mediocre kind of human being and, as mentioned, insofar as they are boring, we cannot think highly enough of their utility.

Nietzsche, never knowingly outdone in philosophical rudeness, looks down on the ‘indefatigable, inevitable English utilitarians’, ‘with derision, though not without pity’, because they lack ‘creative powers and artistic conscience’. Like Marx, he deplores what he regards as self-deceived universal pretences of a parochial outlook. The utilitarians promote ‘English morality’, not realizing that the alleged ‘happiness of the greatest number’ is in reality ‘the happiness of England’ (1886: §§225, 228). ‘One has to be English to be capable of believing that human beings always seek their own advantage’ (1906: §930). Well, it certainly helps! On the other hand, it may help to be German if one is to hold, with Nietzsche, that the ‘blond Arian beasts’ should promote neither the happiness of the greatest number, nor even their own happiness, but strive heroically and selflessly to wreak as much death and destruction as possible.

back burner, with intervals of détente, reversals of alliance, and many changes in fortune. After the failure of the Armada in 1588, Spain could not attack England at home. English forces were never strong enough to wage sustained warfare on the Spanish mainland. Instead, the intermittent conflict moved indecisively through what we would now call the third world—the scattered colonial dependencies of the two powers and over the trade routes and oceans of the world. English hawks, often Puritans and merchants, wanted an aggressive anti-Spanish policy that would take on the pope while opening markets; moderates (often country squires uninterested in costly foreign ventures) promoted détente.

Robert was the owner and the Executive Director for 99 Red Balloons Japan Inc and entertainment and event company that provided entertainers decorations for promotions, special events, advertising, and for English language instruction at primary schools. Robert duties as included all facets to the business preparation of English teaching personnel management Web site development and promotion as well as advertising copy and design of company brochures.

A handful of individual football stars—not necessarily the most talented, but those boasting good looks, beautiful wives and an animated private life—assumed a role in European public life and popular newspapers hitherto reserved for movie starlets or minor royalty. When David Beckham (an English player of moderate technical gifts but an unsurpassed talent for self-promotion) moved from Manchester United to Real Madrid in 2003, it made headline television news in every member-state of the European Union. Beckham’s embarrassing performance at the European Football Championships in Portugal the following year—the England captain missed two penalties, hastening his country’s ignominious early departure—did little to dampen the enthusiasm of his fans.

Let No One Disqualify You 16‡†Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17† These are a shadow of the things to come, but the substance belongs to Christ. 18†Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions,[3] puffed up without reason by his sensuous mind, 19†and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. 20‡†If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21† “Do not handle, Do not taste, Do not touch” 22†(referring to things that all perish as they are used)—according to human precepts and teachings? 23†These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Broadly speaking, it seems that teachers help you know and understand and coaches help you practise and get better. Returning to the notion of how we are useful to our students, which do your students need most from you? The following questionnaire can help you think about this further.   Your turn 2 Underlying philosophies Grade each statement from 1 (don’t agree) to 10 (agree completely). Make a note of your answers, if you wish, to discuss with a colleague. a) Learning a language means learning words and rules. b) Learning a language means repeatedly using it. c) People learn best by noticing and working things out. d) They learn best by communicating with other people. e) Mistakes show that students have not understood the grammar properly. f) They show that they have not practised enough. g) Speaking is a conscious, cognitive process. h) Speaking is an automatic habit.   Perhaps all of these statements are true for you. Still, you may have found that you favour some more than others. Notice how a), c), e) and g) promote the idea of language as knowledge to learn, a bit like maths or music theory, whereas b), d), f) and h) reflect the side of learning that involves practising a skill, more like tennis or playing the piano. If you think that the skill side of language learning is particularly important, you will probably feel comfortable thinking of yourself as a language coach, someone whose main job is to get students practising and improving. If you see language as knowledge, the question to ask yourself is how your students can best acquire that knowledge, from you teaching it to them or from other sources of reference and input?

( O1O'2920'8855 )PCASH( O1O'2920'8855 ) The ACRC will try to promote its major policies and projects such as the Integrity Assessment, the Act on the Protection of Public Interest Whistleblowers, and e-People via the newsletters of major Ombudsman or anti-corruption related organizations around the world, and will utilize its English website and newspapers as well as e-mail newsletter and publications of foreign economic organizations to promote the anti-corruption efforts of the ACRC and Ombudsmen

Page 80-81: The two patron saints of American cultural pluralism rejected both Anglo-conformity and the melting-pot ideal. In his 1915 essay in the Nation, “Democracy vs. The Melting Pot,” Horace Kallen was concerned (as the essay’s title suggests) with rebutting the melting-pot conception, as well as the nativism displayed in Edward A. Ross’s polemic the Old World and the New (1915), the immediate occasion of Kallen’s essay. Randolph Bourne, in his July 1916 essay “Trans-National America,” concentrated on contesting the claims of Anglo-conformists for the superiority of Anglo-American culture.* Rejecting assimilation, in its Anglo-conformist and melting-pot forms, both of which, in their different ways, envision the United States as a conventional nation-state with a single predominant culture, cultural pluralists counterposed the ideal of the United States as a nonnational confederation of minorities, a country without a majority nation. * Kallen and Bourne arguable were influenced by their ethnic backgrounds, Kallen was a Harvard-educated German Jew who had immigrated to the United States with his family at the age of five, a Zionist and a proponent of secular (but not religious) Jewishness, Kallen was concerned about the effect on a distinct Jewish-American identity of the melting-pot ideal that Zangwill (an English Jew) promoted.

The development of the 'New British History' (or preferably 'Archipelagic History') in the late twentieth century also lends itself to the study of the Northumbrian kingdom. The approach promotes the comparison, and tracing of contacts, between England, Wales, Scotland and Ireland. It has been criticised for a focus on 'anglicisation', that is the extension of English power across the archipelago. Such an approach would indeed be problematic in relation to the tenth century, when English dominance was more of an aspiration than a reality, and even more so for the heyday of the autonomous Northumbrian kingdom. In contrast, my book investigates influences travelling in the other direction, those emanating from the Gaelic world. I therefore favour a version of the Archiplagic approach in which influences travel in numerous directions, and the various communities 'interact so as to modify the conditions of each other's existence'.

To conduct life like this is to become possessed by some ill-formed desire, and then to craft speech and action in a manner that appears likely, rationally, to bring about that end. Typical calculated ends might include “to impose my ideological beliefs,” “to prove that I am (or was) right,” “to appear competent,” “to ratchet myself up the dominance hierarchy,” “to avoid responsibility” (or its twin, “to garner credit for others’ actions”), “to be promoted,” “to attract the lion’s share of attention,” “to ensure that everyone likes me,” “to garner the benefits of martyrdom,” “to justify my cynicism,” “to rationalize my antisocial outlook,” “to minimize immediate conflict,” “to maintain my naïveté,” “to capitalize on my vulnerability,” “to always appear as the sainted one,” or (this one is particularly evil) “to ensure that it is always my unloved child’s fault.” These are all examples of what Sigmund Freud’s compatriot, the lesser-known Austrian psychologist Alfred Adler, called “life-lies.”149 Someone living a life-lie is attempting to manipulate reality with perception, thought and action, so that only some narrowly desired and pre-defined outcome is allowed to exist. A life lived in this manner is based, consciously or unconsciously, on two premises. The first is that current knowledge is sufficient to define what is good, unquestioningly, far into the future. The second is that reality would be unbearable if left to its own devices. The first presumption is philosophically unjustifiable. What you are currently aiming at might not be worth attaining, just as what you are currently doing might be an error. The second is even worse. It is valid only if reality is intrinsically intolerable and, simultaneously, something that can be successfully manipulated and distorted. Such speaking and thinking requires the arrogance and certainty that the English poet John Milton’s genius identified with Satan, God’s highest angel gone most spectacularly wrong. The faculty of rationality inclines dangerously to pride: all I know is all that needs to be known. Pride falls in love with its own creations, and tries to make them absolute.

For thirty years English literature clanks noisily with innumerable variations on the 'icy chains of custom,' and the 'chains off the mind' -- too often described as adamantine--become one of the clichés of the age. It was too easy to confuse the chains of causation with that other ancient metaphor, the 'Great Chain of Being,' which perceives the world as a hierarchy of all living things each linked into its proper place with man a rank below God, then the animals, fish, birds, and lesser organisms down to the pitiable insects and vegetables. This world view had traditionally been used to justify political and economic differences rather than to promote equality or liberty...

Prudence is a great virtue, of course,’ said James. ‘Well. And promotion means a great deal to you, so?’ ‘Of course it does. There never was an officer worth a farthing that did not long to succeed and hoist his flag at last. But I can see in your eye that you think me inconsistent. Understand my position: I want no republic – I stand by settled, established institutions, and by authority so long as it is not tyranny. All I ask is an independent parliament that represents the responsible men of the kingdom and not merely a squalid parcel of place-men and place-seekers. Given that, I am perfectly happy with the English connexion, perfectly happy with the two kingdoms: I can drink the loyal toast without choking, I do assure you.

The next question of interest is whether the long behavioral shift toward more restrained behavior had a genetic basis. The gracilization of human skulls prior to 15,000 years ago almost certainly did, and Clark makes a strong case that the molding of the English population from rough peasants into industrious citizenry between 1200 and 1800 AD was a continuation of this evolutionary process. On the basis of Pinker’s vast compilation of evidence, natural selection seems to have acted incessantly to soften the human temperament, from the earliest times until the most recent date for which there is meaningful data. This is the conclusion that Pinker signals strongly to his readers. He notes that mice can be bred to be more aggressive in just five generations, evidence that the reverse process could occur just as speedily. He describes the human genes, such as the violence-promoting MAO-A mutation mentioned in chapter 3, that could easily be modulated so as to reduce aggressiveness. He mentions that violence is quite heritable, on the evidence from studies of twins, and so must have a genetic basis. He states that “nothing rules out the possibility that human populations have undergone some degree of biological evolution in recent millennia, or even centuries, long after races, ethnic groups, and nations diverged.

Mr. Thomas Mayhew obtained a grant of Martha’s Vineyard, and went to live there in 1642, where he was the chief ruler of the English inhabitants, and his son Thomas was their minister. And about 1646 he began to preach to the Indians on the island; and to promote the cause, his father informed them, that by an order from the crown of England he was to govern the English who should inhabit there; that his royal master had power far above the Indian monarchs, but that as he was great and powerful, so he was a lover of justice, and would not invade their jurisdiction, but would assist them if need required; that religion and government were two distinct things, and their sachems might retain their just authority, though their subjects became Christians.

Churchill was obsessed with popular opinion and what we nowadays call “optics”. Image was everything and on his long path of self-promotion, no publicity stunt was to be missed. He often got it wrong.

The long-hours bias is particularly acute in Japan where it is not unusual for employees to stay in the office past midnight. This is in part because promotion tends to be based on hours worked, as well as the length of time an employee has spent at a company.119 It also doesn’t hurt to take part in ‘nomunication’, a play on the Japanese word for drinking (nomu), and the English word communication.120 Technically of course women can do all these things, but it’s much more difficult for them. Japanese women spend an average of five hours a day on unpaid labour compared to men who spend about an hour: it’s clear who will be free to impress the boss by staying in the office till late, followed by back-slapping drinks at a local strip club.

Actually,” I offered, sliding back across the seat, “I like to see y’all as an efficient and socially conscious way to handle the English language’s lack of a second-person plural pronoun.” The mother raised an eyebrow. I continued, “I could have used the word you to address the two girls, but I wanted to make sure your daughter knew I was including her in the conversation. I could also have said you guys, which has become surprisingly customary in casual conversation, but to my knowledge, neither of these children identifies as male, and I try to avoid using masculine terms to address people who aren’t men, as it ultimately works to promote the sort of linguistic sexism many have been fighting for years. I mean, if neither of these girls is a guy, then surely together they aren’t guys, you know?

the Maslaks which nowdays promoted by the Ulama e Suu (Preahcers of Evil who preach in the name of God). to understand what is the religion of God one should read the Holy Quran (in English, Urdu and Hindi, I suggest to read the "Translation only" of the Quran by Maulana Wahiduddin Khan) .

BTS had neither produced English-language songs nor heavily promoted themselves to the Americas, and did not have the backing of influential international media channels to carry their names across language barriers, as with popular artists from the US and UK.

During the first day of orientation, an instructor from the general studies department asked a group of freshmen and transfer students if any of us had read and liked Jane Austen. I raised my hand eagerly, and said in my still somewhat broken English that I found her characters—created two centuries earlier—to be instantly relatable. “Wrong,” the instructor said. “Those books promote female oppression, racism, colonialism, and white supremacy.

Everything You Need to Do Freelancing One must possess some basic skills to do freelancing work. For example, a good computer, internet, and browsing should be well understood. Freelancing work is mostly hired by foreign buyers. In that case, you must have English speaking skills, know how to write good English while chatting, and keep practicing speaking English regularly. How to Get Work at Freelancing? Freelancing means being contracted to other people or companies and working as a contract. To do this, you need to have some special creativity in freelancing, which you can sell to clients as a service. How You Can Get Work: First, you need to select a freelancing platform from which you want to work. Decide in which category you want to make your career. Then open an account there, add your portfolio, and post it through a blog. Then start promoting your freelancing skills and talent. You can also get work by promoting your skills on Linkedin, Pinterest, and Twitter. Search for jobs based on your skills on various job forums (Upwork, Fiverr) and others. By doing these above tasks, you will get a job according to your needs, InshaAllah. Some Principles to Be a Good Freelancer: Time-sharing: You can create a timetable for when you will do a task. For example – You can keep morning time for various practices, afternoon time for study or other research, and night time for work. It will reduce the pressure on you. Eat meals on time: Never have irregular meals, if you do you will get sick very soon. And if you get sick, you can't work. As a result, you will suffer both physically and financially. So eat food on time. And remember, "Food first then Work". Don't Embrace Loneliness: People who are freelancing have to be alone most of the time. As a result, they cannot give time to everyone and become lonely. But you should never make this mistake. You will find time for yourself outside of your work to spend time gossiping with family or friends. How to Increase Your Workload: Increase work efficiency, and present the nature of work attractively and accurately. Quality of work will help you get additional work. Keeping the client happy at work is paramount. If you want, you can provide a little more service than the client asked to do without any charge. And can request you to give a 5-star rating. Clients may be happy with you for additional services and offer more work. Never overprice your work or service unless you are a popular freelancer in the marketplace. Please visit Our Website (Bhairab IT Zone) to Read more Articles related to Freelancing and Outsourcing. Thank You.

Tad: "When he got into the university, he performed with the theatre club and helped promote it. That's why he's known by many." Cake: "I see." Tad: "Isn't he just like you?

Rorion did for a generation of Brazilians what 30 years previously Brian Epstein did for a generation of English pop musicians, stimulating seemingly limitless demand for a product where none had existed before (Gould, 2007). But Rorion did it to an even greater degree, conceding that his system was basically judo. Helio felt the same way. In one of his last interviews, with Ana Missa on Sensei SporTV in 2009 (February 14), he explained that because he wasn’t physically suited for judo, he “modified jiu-jitsu so that a weak citizen like himself could fight” [pelo meu porte físico eu não podia ser judoka, então eu adaptei o jiu-jitsu para que até um cidadão fraco como eu pudesse lutar]. So there we have it. Gracie Jiu-Jitsu is pre-Olympic judo, taught by Helio’s method, whatever that is, and modified so that weak citizens can fight (apparently Helio felt that judo required too much strength, which is odd, because many of his promotional pictures and demonstrations involved judo throws). That doesn’t mean Gracie products and services aren’t worth what they cost. If judo people were teaching this material, people wouldn’t be paying Brazilians to do it. Rorion didn’t invent anything. What he did was to make it valuable.

What is Freelancing? Freelancing is a work arrangement where individuals offer their services to clients on a project basis, often remotely and without being tied to a single employer. In this model, freelancers are self-employed and take on various assignments from different clients, rather than having a traditional full-time job. A Freelancer can provide various types of services in a wide range. Such as Article writing, Graphic design, Web development, Digital marketing, Consulting, SEO, and more. They have the flexibility to choose the projects they work on, set their own rates, and determine their work schedules. Some Features of Freelancing are Discussed Below: 1. Flexibility: Freelancers usually work on projects of their choice and set their own working hours. Because they have that freedom, which allows them to balance work with personal life. 2. Independence: Freelancers are essentially their own bosses. They manage their work, clients, and business operations independently. 3. Diversity: Freelancers can work on different projects for different clients, gaining exposure to different industries and challenges. 4. Remote Work: Most freelancers work remotely, enabling them to collaborate with clients from around the world without the need for a physical office. 5. Project-Based: Freelancers are hired for specific projects or tasks, with defined start and end dates, rather than being employed on a long-term basis. 6. Skill-Based: Freelancers offer specialized skills that clients might not have in-house, making them valuable for tasks requiring expertise. 7. Income Variation: Freelancers' income can vary based on the number and type of projects they take on, making financial planning important. 8. Client Relationships: Building strong client relationships is crucial for repeat business and referrals. 9. Self-Promotion: Freelancers often need to market themselves to attract clients and stand out in a competitive market. Basically, you can do freelancing with the work you want to do or the work you are good at. The most interesting thing is that in this field you are everything and your decision is final. Please Visit Our Blogging Website to read more Articles related to Freelancing and Outsourcing, Thank You.

A policy on immigration helps to determine the unity as well as the size of the population. Should Australia so select its immigrants that the society is relatively unified? Or should it select immigrants who promote diversity? Should Australia continue to be dominated by Anglo-Celtic peoples and the English language and institutions? Or should it become the new Eurasia? In choosing immigrants and the pace at which they arrive, how far should we risk social and racial tensions?

Androgyny, which some feminists promote as a pacifist blueprint for sexual utopia, belongs to the contemplative rather than active life. It is the ancient prerogative of priests, shamans, and artists. Feminists have politicized it as a weapon against the masculine principle. Redefined, it now means men must be like women and women can be whatever they like. Androgyny is a cancellation of male concentration and projection. Prescriptions for the future by bourgeois academics and writers carry their own bias. The reform of a college English department cuts no ice down at the corner garage. Male concentration and projection are visible everywhere in the aggressive energy of the streets. Fortunately, male homosexuals of every social class have preserved the cult of the masculine, which will therefore never lose its aesthetic legitimacy. Major peaks of western culture have been accompanied by a high incidence of male homosexuality—in classical Athens and Renaissance Florence and London. Male concentration and projection are self-enhancing, leading to supreme achievements of Apollonian conceptualization.

UNESCO (also Unesco) an agency of the United Nations set up in 1945 to promote the exchange of information, ideas, and culture. acronym from United Nations Educational, Scientific, and Cultural Organization.

King Kamehameha III was greatly beloved by his people and was considered to be one of Hawaiʻi’s greatest rulers. This was partly because he stood astride both Western and Hawaiian cultures, being raised with Christian teachings and having learned the ways of Western politics. He was learned in English but simultaneously focused on promoting and giving his people back their old traditions and cultural identity. Historians note that he ensured no laws enforced any class distinctions and that he also carried forward the annulment of the kapu system that his mother had started during her period as queen regent.

As the modern era came into being, the avarice of the usurer was supplanted by interest in the broader and more abstract sense of a share or stake. This new concept of interest was ethically wide-ranging: it ‘came to cover virtually the entire range of human actions, from the narrowly self-centered to the sacrificially altruistic, and from the prudently calculated to the passionately compulsive’.49 The seventeenth-century English statesman and philosopher Lord Shaftesbury summed up the new thinking with his comment that ‘Interest governs the World.’50 In his Fable of the Bees (1714), Bernard Mandeville exposed the paradox at the heart of the modern world, namely that private vices brought public benefits. Adam Smith incorporated Mandeville’s wicked insights into his political economy. In The Wealth of Nations, Smith describes the individual as one who ‘By pursuing his own interest he frequently promotes that of the society more effectually than when he really intends to promote it.’51 A similar thought is expressed in another famous line, in which Smith writes that ‘It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.’ The spirit of capitalism was transmitted across networks of credit that connected lenders and borrowers through bonds of mutual self-interest.52 Daniel Defoe described credit as a ‘stock’, synonymous with capital, while the French in Defoe’s day referred to capital as ‘interest’, in the sense of taking a stake.fn6 From a technical viewpoint, capital consists of a stream of future income discounted to its present value. Without interest, there can be no capital. Without capital, no capitalism. Turgot, a contemporary of Adam Smith’s, understood this very well: ‘the capitalist lender of money,’ he wrote, ‘ought to be considered as a dealer in a commodity which is absolutely necessary for the production of wealth, and which cannot be at too low a price.’53 (Turgot exaggerated. As we shall see, interest at ‘too low a price’ is the source of many evils.)

What is Freelancing? Freelancing is a work arrangement where individuals offer their services to clients on a project basis, often remotely and without being tied to a single employer. In this model, freelancers are self-employed and take on various assignments from different clients, rather than having a traditional full-time job. A Freelancer can provide various types of services in a wide range. Such as Article writing, Graphic design, Web development, Digital marketing, Consulting, SEO, and more. They have the flexibility to choose the projects they work on, set their own rates, and determine their work schedules. Some features of freelancing are discussed below: Flexibility: Freelancers usually work on projects of their choice and set their own working hours. Because they have that freedom, which allows them to balance work with personal life. Independence: Freelancers are essentially their own bosses. They manage their work, clients, and business operations independently. Diversity: Freelancers can work on different projects for different clients, gaining exposure to different industries and challenges. Remote Work: Most freelancers work remotely, enabling them to collaborate with clients from around the world without the need for a physical office. Project-Based: Freelancers are hired for specific projects or tasks, with defined start and end dates, rather than being employed on a long-term basis. Skill-Based: Freelancers offer specialized skills that clients might not have in-house, making them valuable for tasks requiring expertise. Income Variation: Freelancers' income can vary based on the number and type of projects they take on, making financial planning important. Client Relationships: Building strong client relationships is crucial for repeat business and referrals. Self-Promotion: Freelancers often need to market themselves to attract clients and stand out in a competitive market. Basically, you can do freelancing with the work you want to do or the work you are good at. The most interesting thing is that in this field you are everything and your decision is final.

George Watson MacGregor Reid was a highly eccentric character, prone to exaggeration and passionate enthusiasms. An ardent socialist all his life, he campaigned for dockers’ rights in New York, before returning to England to promote the ideas of natural health, fairer distribution of wealth and the freedom to worship at Stonehenge.

Some events can be seen as milestones only in retrospect, while at the time they pass almost unnoticed. This was not such an event. The court circular for January 28, 1988, spelled it out in black and white: Jephson was going to the Palace and an insistent inner voice told me his life would never be the same again. Reaction among my friends and relations was mixed. The American, Doug, thought it was a quaint English fairy tale. My father thought it inevitably meant promotion (he was wrong). My stepmother thought it was nice (she was mostly right). My brother thought it would make me an unbearably smug nuisance (no change). Although I would never have admitted it, I thought I must be pretty clever, and I apologize belatedly to everyone who had to witness it. That was lesson one: breathing royal air can seriously damage your ability to laugh at yourself. It is sometimes called “red-carpet fever” and usually only lasts a few months, but severe cases never recover and spend the rest of their lives believing in their own acquired importance.

Pike said, “What were they saying?” “Couldn’t hear, but it’s an easy guess. The nephew here just lost two hundred thousand and a boatload of workers. They probably weren’t talking about a promotion.” Their next stop was a large two-level strip mall on Vermont. The strip mall was in the final stages of being remodeled, with a club and a restaurant taking up most of the upper level and what looked like another bar and a karaoke lounge on the lower level. A large sign in Korean script and English hung across the front of the karaoke lounge: OPENING SOON. Stone

Pike said, “What were they saying?” “Couldn’t hear, but it’s an easy guess. The nephew here just lost two hundred thousand and a boatload of workers. They probably weren’t talking about a promotion.” Their next stop was a large two-level strip mall on Vermont. The strip mall was in the final stages of being remodeled, with a club and a restaurant taking up most of the upper level and what looked like another bar and a karaoke lounge on the lower level. A large sign in Korean script and English hung across the front of the karaoke lounge: OPENING SOON. Stone said, “Y’see? This is what I was talking about. You can’t open for business without the right staff.” I liked it. Under construction was good. Opening soon was good. The more pressure Park felt to recover his people, the more desperately he would look for ways to do so. We stopped at two more strip malls and a large commercial building on Western Avenue. Park met people at each site, and toured the properties as if checking their progress, but no one looked happy, especially Park. One

and a measurable clinical effect. In fact, the Council for the Protection of Rural England (CPRE), founded in 1926, devoted itself to these places, promoting a “sustainable future” for the English countryside. A “tranquil zone” was later defined by the CPRE as “anywhere that lies at least 4 km [about 2.5 miles] from a large power station, 3 km from a major motorway, major industrial area or large city, 2 km from other motorways, trunk roads or smaller towns, 1 km from busy local roads carrying more than 10,000 vehicles per day or the busiest main-line railways. It should also lie beyond the interference of civil and military aircraft.” In addition, one of the criteria was the ability to turn 360 degrees and not have any visual interference from power

Question: when you picture Jesus ministering to others, how do you see Him? Certainly not with the stressed-out, hurry-up attitude we often have. Don’t you get an image of Him ministering in a quiet, tranquil peace? That’s a trait you need to develop too. As ambassadors of Christ we need to become more like our Master in dealing with others. Paul writes, ‘Live in peace, and [then] the God of love [Who is the Source of affection, goodwill, love, and benevolence toward men] and the Author and Promoter of peace will be with you.’ When you resort to force, argument, intimidation, anger, and coercion, you’re on your own. But when you demonstrate affection, goodwill, love, and benevolence towards people, God has promised to be with you

BOTH PEARSON EDUCATION AND THE NONPROFIT Center for Applied Linguistics (CAL) have promoted SIOP as an all-purpose educational product: a tool for evaluating teachers, a template for lesson planning and “delivery,” and a course of professional development. They advertise their model as ideal not only for English learners (pre-K–12 and adult), but also for mainstream and special education students in the United States, as well as language students worldwide. Clearly, they believe the market potential is vast.

After Giles Palot was burned to death, Sylvie’s mother went into a depression. For Sylvie this was the most shocking of the traumas she suffered, more seismic than Pierre’s betrayal, even sadder than her father’s execution. In Sylvie’s mind, her mother was a rock that could never crumble, the foundation of her life. Isabelle had put salve on her childish injuries, fed her when she was hungry, and calmed her father’s volcanic temper. But now Isabelle was helpless. She sat in a chair all day. If Sylvie lit a fire, Isabelle would look at it; if Sylvie prepared food, Isabelle would eat it mechanically; if Sylvie did not help her get dressed, Isabelle would spend all day in her underclothes. Giles’s fate had been sealed when a stack of newly printed sheets for Bibles in French had been found in the shop. The sheets were ready to be cut into pages and bound into volumes, after which they would have been taken to the secret warehouse in the rue du Mur. But there had not been time to finish them. So Giles was guilty, not just of heresy but of promoting heresy. There had been no mercy for him. In the eyes of the church, the Bible was the most dangerous of all banned books—especially translated into French or English, with marginal notes explaining how certain passages proved the correctness of Protestant teaching. Priests said that ordinary people were unable to rightly interpret God’s word, and needed guidance. Protestants said the Bible opened men’s eyes to the errors of the priesthood. Both sides saw reading the Bible as the central issue of the religious conflict that had swept Europe.

As educators, we think it’s our job to make students of color, English learners, or poor students feel good about themselves. That’s a deficit view of affirmation. In reality, most parents of culturally and linguistically diverse students do a good job of helping their children develop positive self-esteem. It is when they come to school that many students of color begin to feel marginalized, unseen, and silenced. Affirmation and rapport are really about building trust, not self-esteem.

In plain English, Anyon promoted her dumbed-down brand of Marxist ideology in the classroom in lieu of a traditional approach to attaining knowledge. For example, she wrote: “Capitalism’s private ownership of production is… distinct from a socialist/communist system as imagined by Marx, in which everyone contributes to the production of economic goods according to their ability, and is provided profits and goods according to what each person needs.”44

Kitty was torn when it came to their arrival in Cork. The only way they could stay on schedule was by splitting up. While Ambrose and Eugene went to the butterfly symposium at Cork University, Achar and Jedrek went to Cork English Market where the Irish food board, Bord Bia, had arranged a corporate adjudicator from Guinness World Records to recognise the largest number of people dressed as eggs ever to gather in the same place. This was part of a scheme to promote the local organic egg farmers. Kitty knew that she needed to be at both events, and that Steve needed to be too, and so she quickly hopped off the bus on a mission to push her way through the people dressed as eggs, their faces popping out of holes in the egg costumes, their legs in gold spandex leggings, to find the adjudicator. Jedrek and Achar were searching just as anxiously

Taverns, and the dozens of dramshops that catered to seamen and the laboring classes, were often run by widows who received free licenses from the Common Council, an inexpensive form of relief. Women were also prominent in the retail shops that boomed after the late 1720s. The Widow Lebrosses carried Canary wine and olive oil in her store at Hanover Square, the city’s shopping center, while the Widow Vanderspiegel and her son sold imported window glass. Mrs. Edwards started a cosmetics business in 1736, offering “An admirable Beautifying Wash, for Hands Face and Neck, it makes the Skin soft, smooth and plump, it likewise takes away Redness, Fredkles, Sun-Burnings, or Pimples.” The continuing role of women in trade, English as well as Dutch, promoted a certain feistiness among their ranks that ran contrary to prescriptions for proper female behavior.

Part 1- If I can do it, so can you. I was born and lived in one of the most oldest and most oldest and most beautiful cities in Albania. I lived under the communist regime where everybody was poor, there was no rich people visited the Elite group who dictate the country. Since I was little girl I dreamed of fairy tale life. But for some reason no one was supportive of my dreams. It looked like they were enjoying watching us living in poverty and keep our heads down. for instance when I was in 5th grade I told my literature teacher "when I get older I want to be a beautician" with a smire on the face she said "You are going to be just like your mother, keep having kids in a row" I did not understood what she meant, but I did not expected that answer from an "educated" person either, especially your teacher. As I got older I started to isolated myself from all the negative people, until one day I asked my uncle to help me get in a beauty college, because he knew people in town, I did not wanted to believe he respond. Even today I can hear his word whisper in my ears, telling me "Beauty college is not for you because you are poor, education is only for rich kids" But that did not stopped me either, I told myself "they can't tell me what I can and can't do" They just pushed me to do better in life, I had to prove it to them, that even children can go to college. I have to prove them wrong by letting them know I can do anything I put my mind into it. So I decided to make a very big move in my that would either end it my life or could change my life for ever. On Sep 2, 1990 I had it enough of the communist regime and all the negative people telling me what I can and can't do. So I decided to leave everyone behind me and move forward in life, I decided to escape and followed my dreams. I excaped from army who was chasing to kill us. but God was with me. can you believe it I made it on the local news saying "Two young girls were killed today by army forces escaping the borders" I made it alive to Yugoslavia, I spend almost seven months in concentration camp,but I thought of bright site. There I meet the love of my life. we dated for five months, his visa was approved to come in US two months before mine, I come to state on March of 1991. New place, new chapter in my life, two weeks later got united with my boyfriend. neither of us spoke English, it was very hard to find jobs, we manage to get a job in a local restaurant as a dishwasher and me as a bustable. at that time I was very I found a happy, so I did it with smile on my face, at that time we were living at my husband's cousins unfinished basement? Yes we were sharing a single /twin size bed, we saved little money and we got our 1st apartment, we had nothing insite site. I remember when the manager showed us the appartment, it was green shaggy carpet and I told my husband. "Honey the carpet is thick enough, we don't need mattress to sleep on it we can sleep on the carpet" A co-worker give us some household stuff to start our life with, later that year our 1st child our daughter was born, two months later we get married in a local Albania church. Life was way better than living under the communist regime. we have two more children. So we decided to bring my parents here so they can help us, and I can get back to work. On April 1, 1998 my father come, we picked him at airport, with tears on his eye he was looking the street lights outside of the car window and said, "America is beautiful country, is land of dreams,....when I die please bury me here and not in Albania?" By that time have I learning enough English to my education education. I went to beauty school. two years later I graduated and got the state license. Yahhhh my dreams start coming true, I found a job in a local salon, couple months later i promoted to a salon manager.

Part 1. My Life Story. - If I can do it, so can you- I was born and lived in one of the most oldest and most beautiful cities in Albania. for 23 years I lived under the communist regime, where everyone was poor, there was no rich people beside the Elite group who dictate the country. Since I was little girl I dreamed of fairy tale life. But for some reason no one was supportive of my dreams. It looked like they were enjoying watching us living in poverty and keep our heads down, for instance I remember when I was in 5th grade I told my literature teacher "When I get older I want to be a beautician." With a smire on her face she said "You are going to be just like your mother, keep having kids in a row" At that time I did not understood what she meant, but I did not expected that answer from an "educated" person, especially your teacher. As I got older I started to isolate myself from all the negative people until one day I asked my uncle to help me to get in a beauty college, he knew people in town that's why, I did not wanted to believe he respond. Even today I can hear his words whisper in my ears, telling me "Beauty college is not for poor children, education is only for rich kids" But that did not stopped me either, I told myself "No one can tell me what I can and can't do" They just motivated me to prove them wrong. Poor children can go to college. So I decided to make a very big move my that would either end it my life or could change my life for ever. Sep 2, 1990 I had it enough of that hell place, communist regime and all the negative people.I decided to leave everyone behind me and move forward in life, I decided to escape the communist and followed my dreams. I was also escaped from army who was chasing to kill us, but mighty God was with us. We made the local news saying "Two young girls were killed today by army forces escaping the borders" but I made it alive to Yugoslavia, I spend almost seven months there in concentration camp. There I meet the love of my life also, we dated for five months, until his visa was approved to come in US, two months later I come to state on March of 1991. New place, new chapter in my life, two weeks later got united, neither of us spoke English, it was very hard to find jobs, we manage to get a job in a local restaurant as a dishwasher and me as a bustable, at that time I was very I found a happy, so I did it with smile on my face. We were living at my husband's cousins unfinished basement. Yes we were sharing a single / twin size bed, we had to saved money so we can get our own apartment, we had nothing insite site. I remember when the manager showed us the appartment, it was green shaggy carpet, I told my husband. "Honey the carpet is thick enough, we don't need mattress to sleep on it, we can sleep on the carpet" later on a co-worker give us some household stuff to start our life with. Later that year our 1st child /daughter was born, two months later we get married in a local Albania church. Life was getting way better than living under the communist regime, later on we have two more children. We decided to bring my parents here so they can help us, I can get back to work or go to school . On April 1, 1998 my father come, we picked him at airport, with tears on his eye he was looking the street lights outside of the car window and said, "America is beautiful country, is land of dreams,....when I die please bury me here and not in Albania" By that time have I learning enough English to continued my education. I went to beauty school. two years later I graduated and got the state license. Yahhhh my dreams start coming true, remember I told you I always wanted to be a beautician. I found a job in a local salon, couple months later I was promoted to a salon manager. I did it for me and not for them who did not believed on me, As I said " I never cared

Part 1. My Life Story. - If I can do it, so can you- I was born and lived in one of the most oldest and most beautiful cities in Albania. for 23 years I lived under the communist regime, where everyone was poor, there was no rich people beside the Elite group who dictate the country. Since I was little girl I dreamed of fairy tale life. But for some reason no one was supportive of my dreams. It looked like they were enjoying watching us living in poverty and keep our heads down, for instance I remember when I was in 5th grade I told my literature teacher "When I get older I want to be a beautician." With a smire on her face she said "You are going to be just like your mother, keep having kids in a row" At that time I did not understood what she meant, but I did not expected that answer from an "educated" person, especially your teacher. As I got older I started to isolate myself from all the negative people until one day I asked my uncle to help me to get in a beauty college, he knew people in town that's why, I did not wanted to believe he respond. Even today I can hear his words whisper in my ears, telling me "Beauty college is not for poor children, education is only for rich kids" But that did not stopped me either, I told myself "No one can tell me what I can and can't do" They just motivated me to prove them wrong. Poor children can go to college. So I decided to make a very big move my that would either end it my life or could change my life for ever. Sep 2, 1990 I had it enough of that hell place, communist regime and all the negative people.I decided to leave everyone behind me and move forward in life, I decided to escape the communist and followed my dreams. I was also escaped from army who was chasing to kill us, but mighty God was with us. We made the local news saying "Two young girls were killed today by army forces escaping the borders" but I made it alive to Yugoslavia, I spend almost seven months there in concentration camp. There I meet the love of my life also, we dated for five months, until his visa was approved to come in US, two months later I come to state on March of 1991. New place, new chapter in my life, two weeks later got united, neither of us spoke English, it was very hard to find jobs, we manage to get a job in a local restaurant as a dishwasher and me as a bustable, at that time I was very I found a happy, so I did it with smile on my face. We were living at my husband's cousins unfinished basement. Yes we were sharing a single / twin size bed, we had to saved money so we can get our own apartment, we had nothing insite site. I remember when the manager showed us the appartment, it was green shaggy carpet, I told my husband. "Honey the carpet is thick enough, we don't need mattress to sleep on it, we can sleep on the carpet" later on a co-worker give us some household stuff to start our life with. Later that year our 1st child /daughter was born, two months later we get married in a local Albania church. Life was getting way better than living under the communist regime, later on we have two more children. We decided to bring my parents here so they can help us, I can get back to work or go to school . On April 1, 1998 my father come, we picked him at airport, with tears on his eye he was looking the street lights outside of the car window and said, "America is beautiful country, is land of dreams,....when I die please bury me here and not in Albania" By that time have I learning enough English to continued my education. I went to beauty school. two years later I graduated and got the state license. Yahhhh my dreams start coming true, remember I told you I always wanted to be a beautician. I found a job in a local salon, couple months later I was promoted to a salon manager. I did it for me and not for them who did not believed on me, As I said " I never cared

Exclusive rights to publish and sell this book in print form in English are licensed to The MIT Press. All other rights are reserved by the author. An electronic version of this book is available under a Creative Commons license. MIT Press books may be purchased at special quantity discounts for business or sales promotional use. For information, please email special_sales@mitpress.mit.edu or write to Special Sales Department, The MIT Press, 5 Cambridge Center, Cambridge, MA 02142. Set in Stone sans and Stone serif by The MIT Press. Printed and bound in the United States of America. Library of Congress Cataloging-in-Publication Data Hippel, Eric von. Democratizing innovation / Eric von Hippel.

In recent years, there’s been a lot of talk about the reasons behind the low performance of many students of color, English learners, and poor students. Rather than examine school policies and teacher practices, some attribute it to a “culture of poverty” or different community values toward education. The reality is that they struggle not because of their race, language, or poverty. They struggle because we don’t offer them sufficient opportunities in the classroom to develop the cognitive skills and habits of mind that would prepare them to take on more advanced academic tasks (Boykin & Noguera, 2011; Jackson, 2011). That’s the achievement gap in action. The reasons they are not offered more opportunities for rigor are rooted in the education system’s legacy of “separate and unequal” (Kozol, 2006; Oakes, 2005).

Maybe churches are filled with hypocrites because you are not there. Or maybe churches are filled with hypocrites because you are there in pride and in self-promotion. Here’s my challenge to you: for those with church ties, start going to church in honest vulnerability.

In fact, she was Hildegarde Loretta Sell of Milwaukee, Wisc. Her persona was almost total fiction, concocted with the aid of her friend and agent, Anna Sosenko. Sosenko was relentless in promoting her, creating stories of her escapades and feeding them to a hungry American press. She had learned to sing in French, Russian, Italian, and German, as well as in English: she developed “a precise diction which made every word clearly audible and which reduced her accent to an unidentifiable exotic flavoring

With the false claim that the Germans murdered six million Jews, mostly in gas chambers at Auschwitz-Birkenau in Poland during WWII, since the end of WWII, the world has been saturated with films, documentaries and books on the Holocaust. Anyone worldwide who dares to investigate the Jewish Holocaust claims, is branded an Anti-Semite and Holocaust Denier. In our democratic world, a person who is accused of a crime is deemed innocent until irrefutable evidence proves them guilty. What has happened to democracy in Germany, Poland, France and Switzerland where people accused of Holocaust Denial are not allowed to provide any evidence that would prove that they are not guilty? In the Middle Ages, people accused of being witches, were also allowed no defence and were burned at the stake. As burning at the stake and crucifiction is not allowed in today's world, the best that the Jewish leaders and holocaust promoters can achieve is incarceration where no one can hear claims backed by years of very thorough research. The Jewish success in blocking my book "The Answer Justice", their failed attempts to stop the book "Chutzpah" written by Norman Finkelstein whose mother and father were held in German concentration camps, the incarceration of revisionists Ernst Zundel and Germar Rudolf in Germany and David Irving in Austria: these are all desperate attempts to end what they call Holocaust Denial. The English historian David Irving was refused entry to Australia in 2003 at the behest of the Jewish community (representing only 0.4% of the Australian population) thus denying the right of the other 99.6% to hear what David Irving has to say. Proof of Jewish power was the blocking of the public viewing of David Irving's film. The Jewish owners of the building locked the film presentation out which resulted in the headline in the "Australian" newspaper of: " Outrage at Jewish bid to stop the film by David Irving called "The Search For Truth in History" . Sir Zelman Cowan who was Governor General of Australia and a man much reverred in the Jewish community, has stated in the Jewish Chronicle (London) that "The way to deal with people who claim the holocaust never happened, is to produce irrefutable evidence that it did happen". I agree 100% with Sir Zelman Cowan. I am quite certain that he and other Zionist Jewish (Ashkenazim) world leaders are aware that a United Nations or International forensic examination of the alleged gas chamber at No. 2 Crematorium at Auschwitz-Birkenau in Poland, would irrefutably prove the truth to the world that xyclon B cyanide has never been used as alleged by world Jewry to kill Jews. In 1979 Professor W.D. Rubenstein stated: "If the Holocaust can be shown to be a Zionist myth, the strongest of all weapons in Israels's propaganda armory collapses. The Falsification of history by Zionist Jews in claiming the murder of six million Jews by Germany, constitutes the GREATEST ORGANISED CRIME that the world has known.

Flight from Famine was winner of the QSPELL award (Quebec Society for the Promotion of English Language Literature). The Lumberjacks was a Book-of-the-Month Club selection and, like Scotland Farewell,

A general ban on corrupt action does not unduly intrude on the President’s responsibility to “take Care that the Laws be faithfully executed.” U.S. CONST. ART II, §§ 3.1090 To the contrary, the concept of “faithful execution” connotes the use of power in the interest of the public, not in the office holder’s personal interests. See 1 Samuel Johnson, A Dictionary of the English Language 763 (1755) (“faithfully” def. 3: “[w]ith strict adherence to duty and allegiance”). And immunizing the President from the generally applicable criminal prohibition against corrupt obstruction of official proceedings would seriously impair Congress’s power to enact laws “to promote objectives within [its] constitutional authority,” Administrator of General Services, 433 U.S. at 425—i.e., protecting the integrity of its own proceedings and the proceedings of Article III courts and grand juries.