School Assembly Quotes

Peeta,” I say lightly. “You said at the interview you’d had a crush on me forever. When did forever start?” “Oh, let’s see. I guess the first day of school. We were five. You had on a red plaid dress and your hair... it was in two braids instead of one. My father pointed you out when we were waiting to line up,” Peeta says. “Your father? Why?” I ask. “He said, ‘See that little girl? I wanted to marry her mother, but she ran off with a coal miner,’” Peeta says. “What? You’re making that up!” I exclaim. “No, true story,” Peeta says. “And I said, ‘A coal miner? Why did she want a coal miner if she could’ve had you?’ And he said, ‘Because when he sings... even the birds stop to listen.’” “That’s true. They do. I mean, they did,” I say. I’m stunned and surprisingly moved, thinking of the baker telling this to Peeta. It strikes me that my own reluctance to sing, my own dismissal of music might not really be that I think it’s a waste of time. It might be because it reminds me too much of my father. “So that day, in music assembly, the teacher asked who knew the valley song. Your hand shot right up in the air. She stood you up on a stool and had you sing it for us. And I swear, every bird outside the windows fell silent,” Peeta says. “Oh, please,” I say, laughing. “No, it happened. And right when your song ended, I knew—just like your mother—I was a goner,” Peeta says. “Then for the next eleven years, I tried to work up the nerve to talk to you.” “Without success,” I add. “Without success. So, in a way, my name being drawn in the reaping was a real piece of luck,” says Peeta. For a moment, I’m almost foolishly happy and then confusion sweeps over me. Because we’re supposed to be making up this stuff, playing at being in love not actually being in love. But Peeta’s story has a ring of truth to it. That part about my father and the birds. And I did sing the first day of school, although I don’t remember the song. And that red plaid dress... there was one, a hand-me-down to Prim that got washed to rags after my father’s death. It would explain another thing, too. Why Peeta took a beating to give me the bread on that awful hollow day. So, if those details are true... could it all be true? “You have a... remarkable memory,” I say haltingly. “I remember everything about you,” says Peeta, tucking a loose strand of hair behind my ear. “You’re the one who wasn’t paying attention.” “I am now,” I say. “Well, I don’t have much competition here,” he says. I want to draw away, to close those shutters again, but I know I can’t. It’s as if I can hear Haymitch whispering in my ear, “Say it! Say it!” I swallow hard and get the words out. “You don’t have much competition anywhere.” And this time, it’s me who leans in.

During an especially noisy elementary school assembly I witnessed a common marvel.  Someone spoke,"Once upon a time..." into the mic, and the room hushed.  Such magic never ceases to amaze me.

Public schools were not only created in the interests of industrialism—they were created in the image of industrialism. In many ways, they reflect the factory culture they were designed to support. This is especially true in high schools, where school systems base education on the principles of the assembly line and the efficient division of labor. Schools divide the curriculum into specialist segments: some teachers install math in the students, and others install history. They arrange the day into standard units of time, marked out by the ringing of bells, much like a factory announcing the beginning of the workday and the end of breaks. Students are educated in batches, according to age, as if the most important thing they have in common is their date of manufacture. They are given standardized tests at set points and compared with each other before being sent out onto the market. I realize this isn’t an exact analogy and that it ignores many of the subtleties of the system, but it is close enough.

To me, my Christian faith is all about being held, comforted, forgiven, strengthened, and loved--yet somehow that message gets lost on most of us, and we tend only to remember the religious nutters or the God of endless school assemblies. This is no one's fault, it is just life. Our job is to stay open and gentle, so we can hear the knocking on the door of our heart when it comes. The irony is that I never meet anyone who doesn't want to be loved or held or forgiven. Yet I meet a lot of folk who hate religion. And I so sympathize. But so did Jesus. In fact, He didn't just sympathize, He went much further. It seems more like this Jesus came to destroy religion and to bring life.

[On hearing that 86% of gay teens have experienced harassment] Eighty-six percent? Eighty-six per-fuckin-cent WERE harassed?! That means fourteen per-fuckin-cent WEREN'T harassed? WHAT?! At MY school a hundred percent of the children - gay, straight, transgendered, bi, sell... or trade - WERE harassed. She's saying that fourteen percent of the gay students were NOT harassed? That seems impossible. At MY school any one of us would have sucked Elton John's COCK at a mandatory school assembly for a fourteen percent chance of NOT being harassed.

Tom Paine has almost no influence on present-day thinking in the United States because he is unknown to the average citizen. Perhaps I might say right here that this is a national loss and a deplorable lack of understanding concerning the man who first proposed and first wrote those impressive words, 'the United States of America.' But it is hardly strange. Paine's teachings have been debarred from schools everywhere and his views of life misrepresented until his memory is hidden in shadows, or he is looked upon as of unsound mind. We never had a sounder intelligence in this Republic. He was the equal of Washington in making American liberty possible. Where Washington performed Paine devised and wrote. The deeds of one in the Weld were matched by the deeds of the other with his pen. Washington himself appreciated Paine at his true worth. Franklin knew him for a great patriot and clear thinker. He was a friend and confidant of Jefferson, and the two must often have debated the academic and practical phases of liberty. I consider Paine our greatest political thinker. As we have not advanced, and perhaps never shall advance, beyond the Declaration and Constitution, so Paine has had no successors who extended his principles. Although the present generation knows little of Paine's writings, and although he has almost no influence upon contemporary thought, Americans of the future will justly appraise his work. I am certain of it. Truth is governed by natural laws and cannot be denied. Paine spoke truth with a peculiarly clear and forceful ring. Therefore time must balance the scales. The Declaration and the Constitution expressed in form Paine's theory of political rights. He worked in Philadelphia at the time that the first document was written, and occupied a position of intimate contact with the nation's leaders when they framed the Constitution. Certainly we may believe that Washington had a considerable voice in the Constitution. We know that Jefferson had much to do with the document. Franklin also had a hand and probably was responsible in even larger measure for the Declaration. But all of these men had communed with Paine. Their views were intimately understood and closely correlated. There is no doubt whatever that the two great documents of American liberty reflect the philosophy of Paine. ...Then Paine wrote 'Common Sense,' an anonymous tract which immediately stirred the fires of liberty. It flashed from hand to hand throughout the Colonies. One copy reached the New York Assembly, in session at Albany, and a night meeting was voted to answer this unknown writer with his clarion call to liberty. The Assembly met, but could find no suitable answer. Tom Paine had inscribed a document which never has been answered adversely, and never can be, so long as man esteems his priceless possession. In 'Common Sense' Paine flared forth with a document so powerful that the Revolution became inevitable. Washington recognized the difference, and in his calm way said that matters never could be the same again. It must be remembered that 'Common Sense' preceded the declaration and affirmed the very principles that went into the national doctrine of liberty. But that affirmation was made with more vigor, more of the fire of the patriot and was exactly suited to the hour... Certainly [the Revolution] could not be forestalled, once he had spoken. {The Philosophy of Paine, June 7, 1925}

This is a gathering of Lovers. In this gathering there is no high, no low, no smart, no ignorant, no special assembly, no grand discourse, no proper schooling required. There is no master, no disciple.

Indefinite attitudes to the future explain what’s most dysfunctional in our world today. Process trumps substance: when people lack concrete plans to carry out, they use formal rules to assemble a portfolio of various options. This describes Americans today. In middle school, we’re encouraged to start hoarding “extracurricular activities.” In high school, ambitious students compete even harder to appear omnicompetent. By the time a student gets to college, he’s spent a decade curating a bewilderingly diverse résumé to prepare for a completely unknowable future. Come what may, he’s ready—for nothing in particular.

Children are not cruel. Children are mirrors. They want to be "grownup," so they act how grown-ups act when we think they're not looking. They do not act how we tell them to act at school assemblies. They act how we really act. They believe what we believe. They say what we say. And we have taught them that gay people are not okay. That overweight people are not okay. That Muslim people are not okay. That they are not equal. That they are to be feared. And people hurt the things they fear. We know that. What they are doing in the schools, what we are doing in the media -- it's all the same. The only difference is that children bully in the hallways and the cafeterias while we bully from behind pulpits and legislative benches and sitcom one-liners.

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to heir church and await the inspiration of God with their hats on, and everybody is happy.

At the core of the problem is an obsolete factory model of schooling that sorts, tracks, tests, and rejects or certifies working-class children as if they were products on an assembly line. The purpose of education, I said, cannot be only to increase the earning power of the individual or to supply workers for the ever-changing slots of the corporate machine. Children need to be given a sense of the 'unique capacity of human beings to shape and create reality in accordance with conscious purposes and plans.

You will go through your life thinking there was a day in second grade that you must have missed, when the grown-ups came in and explained, everything important to other kids. they said, 'Look, you're human, you're going to feel isolated and afraid a lot of the time, nad have bad self-esteem, and feel uniquely ruined, but here is the magic phrase that will take this feeling away. It will be like a feather that will lift you out of that fear and self-consciousness every single time, all through your life.' And then they told the cildren who were there that day the magic phrase that everyone else in the world knows about and uses when feeling blue, which only you don't know, because you were home sick the day the grown-ups told the children the way the whole world works. But there was not such a day in school. No one got the instructions. That is the secret of life. Everyone is flailing around, winging it most of the time, trying to find the way out, or through, or up, without a map. This lack of instruction manual is how most people develop compassion, and how they figure out to show up, care, help and serve, as the only way of filling up and being free. Otherwise you gorw up to be someone who needs to dominate and shame others so no one will know that you weren't there the day the instructions were passed out.

So what have you done this time, Malpense?’ Otto smiled as he heard the familiar soft Scottish accent of Laura Brand behind him. He turned to face her and returned her wry, lopsided smile. ‘What on earth could you possibly mean?’ he replied with a look of wounded innocence. ‘Well, a full-school assembly usually means that something has gone really horribly wrong and I find it hard to believe that you’re not involved if that’s the case,’ she grinned. ‘So, come on, spill it.

Once compulsory systems of state-run schools were established, they became increasingly standardized, both in content and in method. For the sake of efficiency, children were divided into separate classrooms by age and passed along, from grade to grade, like products on an assembly line. The task of each teacher was to add bits of officially approved knowledge to the product, in accordance with a preplanned schedule, and then to test that product before passing it on to the next station.

Some of you seniors may have seen this at parties,” said Coach Greene, standing at the podium in front of the upper school assembly, holding a green glass bottle. “The manufacturer calls it ‘Bartles and Jaymes wine cooler,’ but the Charleston County Police Department calls it ‘rape juice.

After Saachi left, the Ada sank even more into her books, by instinct, separating herself from this world and disappearing into others. She read everywhere: on the toilet, at the dining table, in the library before school assembly each morning. It is not clear how much saving these books were capable of.

The right of free assembly has been politically recognized and culturally accepted. We should now understand that this right is curtailed by laws that make some forms of assembly obligatory. This is especially the case with institutions which conscript according to age group, class, or sex, and which are very time-consuming. The army is one example. School is an even more outrageous one.

I am convinced that one can buy in Harrods of London a kit that allows an enterprising Englishman to create a British school anywhere in the third world. It comes with black robes, preprinted report cards for Michaelmas, Lent, and Easter terms, as well as hymnals, Prefect Badges, and a syllabus. Assembly required.

Human nature was smothered by society; healthy instincts were smothered by laws. They were training us to be assembly-line robots; that's why they lined the school desks up in rows and trained kids to respond to opening and closing bells. The monotonous human assembly line squelched the life out of individual experience.

At [my old school], when teachers stood up to address us in assemblies, it was to urge us to study hard, stay focused, remain resilient, set goals, seek support. If there was a “leader,” she was the exception, not the norm. Listening to [the adults here], I wonder if things would be different if we spent thirteen years being told that we were born to lead, and that the only thing that would ever hold us back would be a limited imagination.

Three months after Columbine, the FBI organized a major summit on school shooters in Leesburg, Virginia. The Bureau assembled some of the world’s leading psychologists, including Dr. Hare. Near the end of the conference, Dr. Fuselier stepped up to the microphone and gave a thorough briefing on the minds of the two killers. “It looks like Eric Harris was a budding young psychopath,” he concluded. The room stirred. A renowned psychiatrist in the front row moved to speak. Here it comes, Fuselier thought. This guy is going to nitpick the assessment to death. “I don’t think he was a budding young psychopath,” the psychiatrist said. “What’s your objection?” “I think he was a full-blown psychopath.” His colleagues agreed. Eric Harris was textbook.

What counts as social infrastructure? I define it capaciously. Public institutions such as libraries, schools, playgrounds, parks, athletic fields, and swimming pools are vital parts of the social infrastructure. So too are sidewalks, courtyards, community gardens, and other green spaces that invite people into the public realm. Community organizations, including churches and civic associations, act as social infrastructures when they have an established physical space where people can assemble, as do regularly scheduled markets for food, furniture, clothing, art, and other consumer goods. Commercial establishments can also be important parts of the social infrastructure, particularly when they operate as what the sociologist Ray Oldenburg called "third spaces," places (like cafes, diners, barbershops, and bookstores) where people are welcome to congregate and linger regardless of what they've purchased.

Rousseau said that a woman’s place is the home. Many women are at home…watching their children starve. Some Assembly members voted for schools to teach girls home arts. Did any woman of the Third Estate not learn home arts as soon as she could walk? If women were educated, they’d have other ways to feed their children besides laundering and whoring.

The non-jocks, the readers, the gay kids, the ones starting to stew about social injustice: for these kids, "letting your freak flag fly" is both self discovery and self defense. You cry for this bunch at the mandatory pep assemblies. Huddled together, miserably, in the upper reaches of the bleachers, wearing their oversized raincoats and their secondhand Salvation Army clothes, they stare down at the school-sanctioned celebration of the A list students. They know bullying, these kids--especially the ones who frefuse to exist under the radar. They're tripped in the hallway, shoved against lockers, pelted with Skittles in the lunchroom. For the most part, their tormentors are stealth artists. The freaks know where there's refuge: I the library, the theater program, art class, creative writing.

It should be inserted here parenthetically that there's a school of mechanical thought which says I shouldn't be getting into a complex assembly I don't know anything about. I should have training or leave the job to a specialist. Thats a self-serving school of mechanical eliteness I'd like to see wiped out. [...] You're at a disadvantage the first time around it may cost you a little more because of parts you accidentally damage, and it will almost undoubtedly take a lot more time, but the next time around you're way ahead of the specialist. You, with gumption, have learned the assembly the hard way and you've a whole set of good feelings about it that he's unlikely to have.

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

The first sixth-grade assembly.” I look up at him. “Huh?” “That’s the first time I saw you. You were sitting in the row in the front of me. I thought you were cute.” I laugh. “Nice try.” It’s so endearingly Peter to make up stuff to try and sound romantic. He keeps going. “Your hair was really long and you had a headband with a bow. I always liked your hair, even back then.” “Okay, Peter,” I say, reaching up and patting him on his cheek. He ignores me. “Your backpack had your name written on it in glitter letters. I’d never heard of the name Lara Jean before.” My mouth falls open. I hot-glued those glitter letters to my backpack myself! It took me forever trying to get them straight enough. I’d forgotten all about that backpack. It was my prized possession. “The principal started picking random people to come on stage and play a game for prizes. Everybody was raising their hands, but your hair got caught in your chair and you were trying to untangle it, so you didn’t get picked. I remember thinking maybe I should help you, but then I thought that would be weird.” “How do you remember all that?” I ask in amazement. Smiling, he shrugs. “I don’t know. I just do.” Kitty’s always saying how origin stories are important. At college, when people ask us how we met, how will we answer them? The shorty story is, we grew up together. But that’s more Josh’s and my story. High school sweethearts? That’s Peter and Gen’s story. So what’s ours, then? I suppose I’ll say it all started with a love letter.

Ingram was, in 1988, Chairman of the Republican Party in Olympia, Washington, the chief civil deputy in the local sheriffs department, well-regarded, highly religious, and responsible for warning children in school assemblies of the dangers of drugs. Then came the nightmare moment when one of his daughters—after a highly emotional session at a fundamentalist religious retreat—leveled the first of many charges, each more ghastly than the previous, that Ingram had sexually abused her, impregnated her, tortured her, made her available to other sheriff’s deputies, introduced her to satanic rites, dismembered and eaten babies

but now I began to notice odd moments that suggested he was not the brightest lighthouse on the coastline. For instance, he once got very cross during assembly because he felt the boys had become lazy, and so he demanded that every single boy in the school should improve his ranking in class in the course of the next fortnight.

I had been in love all year, or at least since the first week in September, when a boy named Martin Collingwood had given me a surprised, appreciative, and rather ominously complacent smile in the school assembly. I never knew what surprised him; I was not looking like anybody but me; I had an old blouse on and my home-permanent had turned out badly.

The children had their weekly school assembly in the same room. Each Friday morning, Mrs. Ponder set herself up in the sewing room with a cup of English Breakfast and a ginger-nut biscuit. The sound of the children singing floating down from the second floor of the building always made her weep. She’d never believed in God, except when she heard children singing.

Girls aside, the other thing I found in the last few years of being at school, was a quiet, but strong Christian faith – and this touched me profoundly, setting up a relationship or faith that has followed me ever since. I am so grateful for this. It has provided me with a real anchor to my life and has been the secret strength to so many great adventures since. But it came to me very simply one day at school, aged only sixteen. As a young kid, I had always found that a faith in God was so natural. It was a simple comfort to me: unquestioning and personal. But once I went to school and was forced to sit through somewhere in the region of nine hundred dry, Latin-liturgical, chapel services, listening to stereotypical churchy people droning on, I just thought that I had got the whole faith deal wrong. Maybe God wasn’t intimate and personal but was much more like chapel was … tedious, judgemental, boring and irrelevant. The irony was that if chapel was all of those things, a real faith is the opposite. But somehow, and without much thought, I had thrown the beautiful out with the boring. If church stinks, then faith must do, too. The precious, natural, instinctive faith I had known when I was younger was tossed out with this newly found delusion that because I was growing up, it was time to ‘believe’ like a grown-up. I mean, what does a child know about faith? It took a low point at school, when my godfather, Stephen, died, to shake me into searching a bit harder to re-find this faith I had once known. Life is like that. Sometimes it takes a jolt to make us sit and remember who and what we are really about. Stephen had been my father’s best friend in the world. And he was like a second father to me. He came on all our family holidays, and spent almost every weekend down with us in the Isle of Wight in the summer, sailing with Dad and me. He died very suddenly and without warning, of a heart attack in Johannesburg. I was devastated. I remember sitting up a tree one night at school on my own, and praying the simplest, most heartfelt prayer of my life. ‘Please, God, comfort me.’ Blow me down … He did. My journey ever since has been trying to make sure I don’t let life or vicars or church over-complicate that simple faith I had found. And the more of the Christian faith I discover, the more I realize that, at heart, it is simple. (What a relief it has been in later life to find that there are some great church communities out there, with honest, loving friendships that help me with all of this stuff.) To me, my Christian faith is all about being held, comforted, forgiven, strengthened and loved – yet somehow that message gets lost on most of us, and we tend only to remember the religious nutters or the God of endless school assemblies. This is no one’s fault, it is just life. Our job is to stay open and gentle, so we can hear the knocking on the door of our heart when it comes. The irony is that I never meet anyone who doesn’t want to be loved or held or forgiven. Yet I meet a lot of folk who hate religion. And I so sympathize. But so did Jesus. In fact, He didn’t just sympathize, He went much further. It seems more like this Jesus came to destroy religion and to bring life. This really is the heart of what I found as a young teenager: Christ comes to make us free, to bring us life in all its fullness. He is there to forgive us where we have messed up (and who hasn’t), and to be the backbone in our being. Faith in Christ has been the great empowering presence in my life, helping me walk strong when so often I feel so weak. It is no wonder I felt I had stumbled on something remarkable that night up that tree. I had found a calling for my life.

The overemphasis on standardized tests forces teachers to teach the same restricted, unintuitive curriculum. Longtime educator Brent Evans has said that today's schools are organized as assembly lines, "(running at a set speed) and with each worker (teacher) at designated places (way levels) on the assembly line performing predetermined actions on products (students) considered to be somewhat generic (one-size-fits-all) and passive (waiting to be filled or formed to the desired shape).

Abraham Lincoln has crossed my path, when I was a little boy in school. He was pointed out to the schoolchildren as the model of a citizen, who has devoted his life to the welfare of his country—very much in the same way as those great men – bene meriti de patria – of the Roman republic and the Greek polis. Thus Abraham Lincoln has remained since my early days one of the shining stars in the assembly of immortal heroes. Is there greater fame than to be removed to the timeless sphere of mythical existence?

The marriage of a Jewish son is a bittersweet prospect. There is relief, always, that he has navigated the tantalizing and plentiful assemblies of non-Jewish women to whom the children of the Diaspora are inevitably exposed: from the moment he enters secondary school there is the constant anxiety that a blue-eyed Christina or Mary will lure him away from the tribe. Jewish men are widely known to be uxorious in all the most advantageous ways. And so each mother fears that, whether he be short and myopic, boorish or stupid or prone to discuss his lactose intolerance with strangers, whether he be blessed with a beard rising almost to meet his hairline, he is still within the danger zone. Somewhere out there is a shiksa with designs on her son. Jewish men make good husbands. It is the Jewish woman's blessing as a wife, and her curse as a mother.

In consequence, the National General Assembly of the People of Cuba proclaims before America: the right of peasants to land; the right of the worker to the fruit of his labor; the right of children to receive education; the right of the sick to receive medical and hospital care; the right of the young to work; the right of students to receive free instruction, practical and scientific; the right of Negroes and Indians to 'a full measure of human dignity'; the right of woman to civil, social and political equality; the right of the aged to secure old age; the right of intellectuals, artists and scientists to fight through their work for a better world; the right of States to nationalize imperialist monopolies as a means of recovering national wealth and resources; the right of countries to engage freely in trade with all other countries of the world; the right of nations to full sovereignty; the right of people to convert their fortresses into schools and to arm their workers, peasants, students, intellectuals, Negroes, Indians, women, the young, the old, all the oppressed and exploited; that they may better defend, with their own hands, their rights and their future.

Who decides those things? And why don’t I know about them? Is there some sort of meeting, or maybe an assembly, like the ones we used to have in elementary school, where all the little finite details of all the little things in life get decided? And why didn’t I get an invitation to that meeting?

Energized by our concern and crankiness, we decided to save the world of education by proposing a vision for learners and learning that rids school systems of the Industrial Age assembly-line structure, and replaces it with an Information Age structure that we chose to label “mass customized learning.

The final proof that this alien indoctrination which begins in nursery school is based on the splitting of the family is that those working class children who arrive (those few who do arrive) at university are so brainwashed that they are unable any longer to talk to their community. Working class children then are the first who instinctively rebel against schools and the education provided in schools. But their parents carry them to schools and confine them to schools because they are concerned that their children should “have an education”, that is, be equipped to escape the assembly line or the kitchen to which they, the parents, are confined. If a working class child shows particular aptitudes, the whole family immediately concentrates on this child, gives him the best conditions, often sacrificing the others, hoping and gambling that he will carry them all out of the working class. This in effect becomes the way capital moves through the aspirations of the parents to enlist their help in disciplining fresh labor power.

Czech noun related to the German noun Arbeit and meaning ‘forced labour’, to signify a new type of ‘artificial’ being, assembled like a car and programmed to be of service to humans.14 This choice of word was inspired by a conversation with his brother Josef, a painter of the cubist school. It would become an emblem of the future’s potential. The

It will enable each person to realize that he is not a game-playing robot put on this planet to be given a Social Security number and to be spun on the assembly line of school, college, career, insurance, funeral, goodbye. . . . Man is going to have to explore the infinity of inner space, to discover the terror and adventure and ecstasy that lie within us all.

. . . I bet I'm beginning to make some parents nervous - here I am, bragging of being a dropout, and unemployable, and about to make a pitch for you to follow your creative dreams, when what parents want is for their children to do well in their field, to make them look good, and maybe also to assemble a tasteful fortune . . . But that is not your problem. Your problem is how you are going to spend this one odd and precious life you have been issued. Whether you're going to live it trying to look good and creating the illusion that you have power over people and circumstances, or whether you are going to taste it, enjoy it, and find out the truth about who you are . . . I do know you are not what you look like, or how much you weigh, or how you did in school, or whether you start a job next Monday or not. Spirit isn't what you do, it's . . . well, again, I don't actually know. They probably taught this junior year at Goucher; I should've stuck around. But I know that you feel best when you're not doing much - when you're in nature, when you're very quiet or, paradoxically, listening to music . . . We can see Spirit made visible when people are kind to one another, especially when it's a really busy person, like you, taking care of the needy, annoying, neurotic person, like you. In fact, that's often when we see Spirit most brightly . . . In my twenties I devised a school of relaxation that has unfortunately fallen out of favor in the ensuing years - it was called Prone Yoga. You just lay around as much as possible. You could read, listen to music, you could space out or sleep. But you had to be lying down. Maintaining the prone. You've graduated. You have nothing left to prove, and besides, it's a fool's game. If you agree to play, you've already lost. It's Charlie Brown and Lucy, with the football. If you keep getting back on the field, they win. There are so many great things to do right now. Write. Sing. Rest. Eat cherries. Register voters. And - oh my God - I nearly forgot the most important thing: refuse to wear uncomfortable pants, even if they make you look really thin. Promise me you'll never wear pants that bind or tug or hurt, pants that have an opinion about how much you've just eaten. The pants may be lying! There is way too much lying and scolding going on politically right now without having your pants get in on the act, too. So bless you. You've done an amazing thing. And you are loved; you're capable of lives of great joy and meaning. It's what you are made of. And it's what you're here for. Take care of yourselves; take care of one another. And give thanks, like this: Thank you.

school is just boring. It is not the sort of place where you contend with the profundity of the human condition, unless you are Jane Eyre. It is the sort of place where you contend with vocabulary lists and witness unconvincing assemblies on the importance of self-esteem. And if you describe it in detail, you end up writing the same thing over and over and over again until you graduate or die.

Different friends bring to the fore different sides of who we are: they influence us, encourage us and make us feel more at ease in varied ways. With one friend, we become more intellectual than usual; with another more adventurous, or more serious about politics, or more tender towards family. With a wide range of friends within reach, we are able to assemble and connect with the full, properly rounded, version of ourselves.

August 25, 1991 Dear friend, I am writing to you because she said you listen and understand and didn’t try to sleep with that person at that party even though you could have. Please don’t try to figure out who she is because then you might figure out who I am, and I really don’t want you to do that. I will call people by different names or generic names because I don’t want you to find me. I didn’t enclose a return address for the same reason. I mean nothing bad by this. Honest. I just need to know that someone out there listens and understands and doesn’t try to sleep with people even if they could have. I need to know that these people exist. I think you of all people would understand that because I think you of all people are alive and appreciate what that means. At least I hope you do because other people look to you for strength and friendship and it’s that simple. At least that’s what I’ve heard. So, this is my life. And I want you to know that I am both happy and sad and I’m still trying to figure out how that could be. I try to think of my family as a reason for me being this way, especially after my friend Michael stopped going to school one day last spring and we heard Mr. Vaughn’s voice on the loudspeaker. “Boys and girls, I regret to inform you that one of our students has passed on. We will hold a memorial service for Michael Dobson during assembly this Friday.” I don’t know how news travels around school and why it is very often right. Maybe it was in the lunchroom. It’s hard to remember. But Dave with the awkward glasses told us that Michael killed himself. His mom played bridge with one of Michael’s neighbors and they heard the gunshot. I don’t really remember much of what happened after that

If you don’t find your tribe in high school, relax; some of the best people don’t. We’re merely meant to make it out alive despite an oversaturated environment of both the best and worst examples of human existence, and then go on to assemble our tribes from the people we meet throwing up in bathrooms on our birthday, quoting Caddyshack in line at the DMV, and digging through piles of jeans at the Gap looking for the one size 18. Until

They herd us into an assembly that is supposed to be a 'democratic forum' to come up with a new school mascot. Who are we? We can't be the Buccaneers because pirates supported violence and discrimination against women. The kid who suggests the Shoemakers in honor of the old moccasin factory is laughed out of the auditorium. Warriors insults Native Americans. I think Overbearing Eurocentric Patriarchs would be perfect, but I don't suggest it.

Some of the terms I use need to be defined. I refer to today’s education as “factory education”because, historically, the industrial age coincided with a national mandate to provide public education for the masses. In order to take on this enormous task, school systems replicated some of the efficiencies built into a large factory, as if they could ignore the fact that the “components”coming down the “assembly line”were children. Some educators envision computers

The whole concept of European culture as a cornucopia from which things are freely given is misleading. It does not take a specialist in anthropology to see that the European “give” is always highly selective. We never give any native people under our control – and we never shall, for it would be sheer folly as long as we stand on the basis of our present Realpolitik – the following elements of culture: 1. The instruments of physical power: fire-arms, bombing planes, poison gas, and all that makes an effective defence or aggression possible 2. We do not give out instruments of political mastery [i.e. sovereignty or voting rights] 3. We do not share with them the substance of economic wealth and advantages…. Even when under indirect economic exploitation… we allow the native a share of the profits, the full control of the economic organization remains in the hands of Western enterprise. 4. We do not admit them as equals to Church, Assembly, school, or drawing room… Full political, social and even religious equality is nowhere granted.

I prided myself on being the ultimate prankster. Every teacher at school used overhead projectors to put their notes up on the wall during class. One day I went around and took the magnifying glass out of every projector in every classroom. Another time I emptied a fire extinguisher into the school piano, because I knew we were going to have a performance at assembly the next day. The pianist sat down and played the first note and, foomp!, all this foam exploded out of the piano. The two things I loved most were fire and knives.

Assembly-line instruction is what hap-pens in many schools. Learning is separated from productive activity. Kids are separated from families and most other adults and have little agency to decide how and when they’ll plug into the learning process. The content is decided by experts far removed from the community. Kids may have no idea why they’re learning this content, nor any idea how to apply it, but the broader society has deemed it important. Students are expected to ingest the content and later they are sorted ac-cording to how accurately they can parrot back this content on exams.

She had lived in eight different countries growing up and had visited dozens of others. To most people, this sounded cool, and in some ways, Ayers knows, it was cool, or parts of it were. But since humans are inclined to want what they don't have, she longed to live in America, preferably the solid, unchanging, undramatic Midwest, and attend a real high school, the kind shown in movies, complete with a football team, cheerleaders, pep rallies, chemistry labs, summer reading lists, hall passes, proms, detentions, assemblies, fund-raisers, lockers, Spanish clubs, marching bands, and the dismissal bell.

The quarter century following World War II was a ‘golden age’ for most workers and their families…, even for men with a high school education or less…. Well-paying manufacturing jobs allowed many men to support a family on a single income” (Danziger and Ratner 2010, 134). This working-class success story characterized black diaspora labor as well (Gregory 2005, chapter 3; Sugrue 2004), though not in equal measure. African Americans working on the docks, in the steel mills, and on the auto-assembly shop floor were excluded from the skilled unions and relegated to the “dirtiest and least desirable jobs” (Durr 2003,

the party was a hierarchy; you started at the bottom and moved up one step at a time—school board, city council, state assembly—and then if you had demonstrated lockstep team loyalty, the powers at the top would give you the party endorsement and its aid, and you were good to go. Had been that way for centuries. Outsiders did pop up to express various dissatisfactions, and occasionally some of them even overthrew the order of things and got elected, but then they were ostracized forever by the party and could get nothing done. They just wasted their time and whatever little money could be dredged up to support such quixotic tilts.

On April 12, 1955, a team of scientists announced that Jonas Salk’s vaccine against polio—the disease that had killed thousands a year, paralyzed Franklin Roosevelt, and sent many children into iron lungs—was proven safe. According to Richard Carter’s history of the discovery, on that day “people observed moments of silence, rang bells, honked horns, blew factory whistles, fired salutes, . . . took the rest of the day off, closed their schools or convoked fervid assemblies therein, drank toasts, hugged children, attended church, smiled at strangers, and forgave enemies.”4 The city of New York offered to honor Salk with a ticker-tape parade, which he politely declined.

The prophet died in the year 632 of our own approximate calendar. The first account of his life was set down a full hundred and twenty years later by Ibn Ishaq, whose original was lost and can only be consulted through its reworked form, authored by Ibn Hisham, who died in 834. Adding to this hearsay and obscurity, there is no agreed-upon account of how the Prophet’s followers assembled the Koran, or of how his various sayings (some of them written down by secretaries) became codified. And this familiar problem is further complicated—even more than in the Christian case—by the matter of succession. Unlike Jesus, who apparently undertook to return to earth very soon and who (pace the absurd Dan Brown) left no known descendants, Muhammad was a general and a politician and—though unlike Alexander of Macedonia a prolific father—left no instruction as to who was to take up his mantle. Quarrels over the leadership began almost as soon as he died, and so Islam had its first major schism—between the Sunni and the Shia—before it had even established itself as a system. We need take no side in the schism, except to point out that one at least of the schools of interpretation must be quite mistaken. And the initial identification of Islam with an earthly caliphate, made up of disputatious contenders for the said mantle, marked it from the very beginning as man-made.

In this book I contend that even when school appears to be successful, even when it elicits the performances for which it has apparently been designed, it typically fails to achieve its most important missions. Evidence for this startling claim comes from a by now overwhelming body of educational research that has been assembled over the last decades. These investigations document that even students who have been well trained and who exhibit all the overt signs of success—faithful attendance at good schools, high grades and high test scores, accolades from their teachers—typically do not display an adequate understanding of the materials and concepts with which they have been working.

You're inside at the kitchen table wolfing cereal when she says, 'you have accomplished a great thing.' You say, 'and what would that be, bwana?' Meredith says, 'you're your same self.' The truth of this flickers past you, gnat-like. For years, you've felt only half done inside, cobbled together by paper clips, held intact by gum wads and school paste. But something solid is starting to assemble inside you. You say, 'I am my same self. That's not nothing, is it?' That catchphrase will serve as a touchstone for years to come, an instant you'll return to after traveling the far roads. Like everything else, Meredith thought it up. You were there solely for embellishment and witness: you were there to watch.

Jobs also attacked America’s education system, saying that it was hopelessly antiquated and crippled by union work rules. Until the teachers’unions were broken, there was almost no hope for education reform. Teachers should be treated as professionals, he said, not as industrial assembly- line workers. Principals should be able to hire and fire them based on how good they were. Schools should be staying open until at least 6 p.m. and be in session eleven months of the year. It was absurd, he added, that American classrooms were still based on teachers standing at a board and using textbooks. All books, learning materials, and assessments should be digital and interactive, tailored to each student and providing feedback in real time.

Honesty," she announced. Her slightly shaky voice echoed through the dark assembly hall. the single word and the long silence after it made the students in the audience sit up a little straighter in their seats. Then Gabriella began to recite: "I see you there in front of me- Your face, your hands, your eyes. I hear you talk, I hear you tell Your hopes, your dreams, your lies. I walked with you, a sunlit trail, Together hand in hand. Then twilight came, and you were gone, And now alone I stand. The woods are cold, the trees are black, The dark is closing in. And you have gone away from me, Your faultless light has dimmed. Betrayal is an empty space, Raw night, cold room, alone. And no one can redeem your face, Sweet knight, safe light, you're gone."

Rashid Bey Beydoun, a stylish Shia notable who wore his fez at a rakish angle and seemed free of the timidity of his people, set out to give himself and his sect a place in the city. He built a secondary school and a mosque for his people in West Beirut; he established a philanthropic association. The ambitious politician knew his city. He assembled a group of qabadayat, street toughs, who were ready to do his bidding. Such were the rules of the city: if Basta, the Sunni quarter, had its qabadayat, so would Rashid Beydoun and his people. He gave his men a grand name: talaya, the vanguard. They had more bark than bite, the boys of the talaya. But the timid men and women of the hinterland saw in Beydoun and his men and his school the beginning of their emancipation. It was in the school established by Rashid Bey Beydoun that Abbas was to enroll.

Our schools teach the opposite: institutionalized education traffics in a kind of homogenized, generic knowledge. Everybody who passes through the American school system learns not to think in power law terms. Every high school course period lasts 45 minutes whatever the subject. Every student proceeds at a similar pace. At college, model students obsessively hedge their futures by assembling a suite of exotic and minor skills. Every university believes in “excellence,” and hundred-page course catalogs arranged alphabetically according to arbitrary departments of knowledge seem designed to reassure you that “it doesn’t matter what you do, as long as you do it well.” That is completely false. It does matter what you do. You should focus relentlessly on something you’re good at doing, but before that you must think hard about whether it will be valuable in the future.

As a commissioner (delegate) to the Old School Presbyterian General Assembly in 1845, Thornwell wrote to his wife, “I have no doubts but that the Assembly, by a very large majority, will declare slavery not to be sinful, will assert that it is sanctioned by the word of God, that it is purely a civil relation with which the Church, as such, has no right to interfere, and that abolitionism is essentially wicked, disorganizing, and ruinous.”7 In an 1850 sermon Thornwell painted a clear picture that Christians supported slavery and atheists opposed it: “The parties in this conflict are not merely Abolitionists and Slaveholders; they are Atheists, Socialists, Communists, Red Republicans, Jacobins on the one side, and the friends of order and regulated freedom on the other. In one word, the world is the battleground—Christianity and atheism the combatants; and the progress of humanity the stake.”8

He carefully poured the juice into a bowl and rinsed the scallops to remove any sand caught between the tender white meat and the firmer coral-colored roe, wrapped around it like a socialite's fur stole. Mayur is the kind of cook (my kind), who thinks the chef should always have a drink in hand. He was making the scallops with champagne custard, so naturally the rest of the bottle would have to disappear before dinner. He poured a cup of champagne into a small pot and set it to reduce on the stove. Then he put a sugar cube in the bottom of a wide champagne coupe (Lalique, service for sixteen, direct from the attic on my mother's last visit). After a bit of a search, he found the crème de violette in one of his shopping bags and poured in just a dash. He topped it up with champagne and gave it a swift stir. "To dinner in Paris," he said, glass aloft. 'To the chef," I answered, dodging swiftly out of the way as he poured the reduced champagne over some egg yolks and began whisking like his life depended on it. "Do you have fish stock?" "Nope." "Chicken?" "Just cubes. Are you sure that will work?" "Sure. This is the Mr. Potato Head School of Cooking," he said. "Interchangeable parts. If you don't have something, think of what that ingredient does, and attach another one." I counted, in addition to the champagne, three other bottles of alcohol open in the kitchen. The boar, rubbed lovingly with a paste of cider vinegar, garlic, thyme, and rosemary, was marinating in olive oil and red wine. It was then to be seared, deglazed with hard cider, roasted with whole apples, and finished with Calvados and a bit of cream. Mayur had his nose in a small glass of the apple liqueur, inhaling like a fugitive breathing the air of the open road. As soon as we were all assembled at the table, Mayur put the raw scallops back in their shells, spooned over some custard, and put them ever so briefly under the broiler- no more than a minute or two. The custard formed a very thin skin with one or two peaks of caramel. It was, quite simply, heaven. The pork was presented neatly sliced, restaurant style, surrounded with the whole apples, baked to juicy, sagging perfection.

The Golden Bough captured the imagination of many artists in the early twentieth century. Eliot, certainly, was immersed in it, discussing it familiarly in his graduate school papers and book reviews and constantly alluding to it in his art. The most straightforward advice he offers to readers of The Waste Land (given in the notes to the poem) is, in paraphrase, that any serious reader of the poem must take into consideration modern scholarship in myth and anthropology, especially Frazer Golden Bough and Jessie Weston From Ritual to Romance. The poet says that he is indebted to this scholarship for his title, his plan, his symbolism, and many of his references to ancient religion and society. His claim about the title, taken from the monomyth of Frazer and Weston, his claim about the symbolism, associated with the birth-death-rebirth cycles of the myths, and his claim about the miscellaneous undergirding references have been discussed by Grover Smith and other scholars. We wish to focus more on Eliot's claim about being indebted to Frazer for the plan of the poem. We believe it refers, at least in part, to Frazer's use of the comparative method and to his practice of assembling many perspectives and allowing these perspectives to make his point. It must be noted at once that Eliot was quite selective in his admiration of Frazer. For example, he did not admire Frazer's positivism. Frazer put his faith in science and celebrated what he called the evolution from magic to religion to science. Nor did Eliot share Frazer's conclusions. In his 1913 paper on the interpretation of primitive ritual, he says that Frazer's interpretations of specific myths (the myth of the dying god is his example) are almost certainly mistaken. But Eliot did admire Frazer's erudition and his increasingly nontheoretical presentation of many angles of vision which in themselves tend to generate an overarching abstract primitive vision. In 1924, on the occasion of the publication of a condensed edition of The Golden Bough, Eliot wrote a review in which he lauded Frazer for having "extended the consciousness of the human mind into as dark a backward and abysm of time as has yet been explored." Eliot argues that Frazer's importance for artists is in his exemplary withdrawal from speculation, his adoption of the absence of interpretation as a positive modus operandi.

Literacy was to be developed in a socially constructed environment so that new ideas and information learned from texts could be shared and spread among one another and those in the community. Members of all ages and experiences with reading would assemble to teach one another. Although individual literacy was valued, these societies were highly collaborative and prompted social responsibility to share knowledge gained from acts of literacy rather than keep education to one’s self. This collaboration for literacy learning built the foundation of the “chain letter of instruction” model, which embodied a shared accountability for knowledge (Fisher, 2004). If one person, for example, acquired knowledge, it was then his or her responsibility to pass it on to others to create a flame-like effect. To keep knowledge to one’s self was seen as a selfish act, and each person therefore was responsible to elevate others through education in the immediate and larger community. This ideal of collectivism is in direct conflict with schools today, as schools are largely grounded in competition and individualism. This is perhaps one major reason why students of color often do not reach their full potential in schools—because schools are in disharmony with their histories and identities.

One of the few perks of the shit so monumentally hitting the fan is you discover who your real tribe is. It’s the only way through. So make sure you find yours, Kit.” “Okay,” I say, and start assembling my team in my head. I think back to middle school, when we’d have to pick players for dodgeball in gym. David was always chosen last. I imagine him standing there, looking two feet above everyone else’s heads, his hands flapping at his sides—something he still does occasionally, though I’m not sure he realizes it—and I want to go back in time and hug him, whisper in his ear that he can come stand by me. Tell him if he gets tired of flapping, he can hold my hand instead. “I very much hope you’ll consider including me,” my mom says in her quietest voice, and I realize this is the closest someone like my mother gets to begging. When I don’t immediately respond, she says, “At the very least, hashtag squad goals.” I laugh. My mom loves to try to talk like a teenager. A few weeks ago, I overheard her on the phone complaining about how she was tired of adulting and the last time we watched a romantic comedy together, she wanted to ship all the secondary characters. “Yeah, we can work on that,” I say, and realize just how much I’ve missed my mom recently. How I can’t make it through without her. That there will always be room in my tribe

The next break came from statute law, namely from the Equal Science Act. This says that “no scientific theory, hypothesis, principle, law definition, program, procedure or statement may be taught in any California school while in conflict with any other theory etc arising from any religious teaching, unless both theories etc are given equal emphasis as equally valid”. The idea was to give Genesis equal time with evolution as a creation theory, but it soon got out of hand, with Ptolemaic Anabaptists insisting on equal time with the Copernican theory, and finally with the Christian Flat Earth Assembly (Swiss Synod), whose representatives brought a suit against a California teacher for mentioning satellites. These are no satellites orbiting a flat earth, they pointed out, and so anyone mentioning satellites should also express doubt about their existence. A group of astronomers filed a countersuit, claiming that if satellites were unreal, their livelihood was in jeopardy. Moreover, satellite communications could not work and could not therefore be licensed by the government. ‘The state legislature had to meet quickly and draft an amendment to the California Comsat Act of 1998. In effect, the amendment hedged on the question of the reality of satellites by considering them as “sentient devices”. Thus if satellites believed in their own existence, they had a right to be real. Of course this opened up the whole question of freedom of religious belief for robots

Postscript, 2005 From the Publisher ON APRIL 7, 2004, the Mid-Hudson Highland Post carried an article about an appearance that John Gatto made at Highland High School. Headlined “Rendered Speechless,” the report was subtitled “Advocate for education reform brings controversy to Highland.” The article relates the events of March 25 evening of that year when the second half of John Gatto’s presentation was canceled by the School Superintendent, “following complaints from the Highland Teachers Association that the presentation was too controversial.” On the surface, the cancellation was in response to a video presentation that showed some violence. But retired student counselor Paul Jankiewicz begged to differ, pointing out that none of the dozens of students he talked to afterwards were inspired to violence. In his opinion, few people opposing Gatto had seen the video presentation. Rather, “They were taking the lead from the teacher’s union who were upset at the whole tone of the presentation.” He continued, “Mr. Gatto basically told them that they were not serving kids well and that students needed to be told the truth, be given real-life learning experiences, and be responsible for their own education. [Gatto] questioned the validity and relevance of standardized tests, the prison atmosphere of school, and the lack of relevant experience given students.” He added that Gatto also had an important message for parents: “That you have to take control of your children’s education.” Highland High School senior Chris Hart commended the school board for bringing Gatto to speak, and wished that more students had heard his message. Senior Katie Hanley liked the lecture for its “new perspective,” adding that ”it was important because it started a new exchange and got students to think for themselves.” High School junior Qing Guo found Gatto “inspiring.” Highland teacher Aliza Driller-Colangelo was also inspired by Gatto, and commended the “risk-takers,” saying that, following the talk, her class had an exciting exchange about ideas. Concluded Jankiewicz, the students “were eager to discuss the issues raised. Unfortunately, our school did not allow that dialogue to happen, except for a few teachers who had the courage to engage the students.” What was not reported in the newspaper is the fact that the school authorities called the police to intervene and ‘restore the peace’ which, ironically enough, was never in the slightest jeopardy as the student audience was well-behaved and attentive throughout. A scheduled evening meeting at the school between Gatto and the Parents Association was peremptorily forbidden by school district authorities in a final assault on the principles of free speech and free assembly… There could be no better way of demonstrating the lasting importance of John Taylor Gatto’s work, and of this small book, than this sorry tale. It is a measure of the power of Gatto’s ideas, their urgency, and their continuing relevance that school authorities are still trying to shut them out 12 years after their initial publication, afraid even to debate them. — May the crusade continue! Chris Plant Gabriola Island, B.C. February, 2005

Two weeks ago my mountain of mail delivered forth a pipsqueak mouse of a letter from a well-known publishing house that wanted to reprint my story “The Fog Horn” in a high school reader. In my story, I had described a lighthouse as hav­ing, late at night, an illumination coming from it that was a “God-Light.” Looking up at it from the view-point of any sea-creature one would have felt that one was in “the Presence.” The editors had deleted “God-Light” and “in the Presence.” Some five years back, the editors of yet another anthology for school readers put together a volume with some 400 (count ‘em) short stories in it. How do you cram 400 short stories by Twain, Irving, Poe, Maupassant and Bierce into one book? Simplicity itself. Skin, debone, demarrow, scarify, melt, render down and destroy. Every adjective that counted, every verb that moved, every metaphor that weighed more than a mosquito—out! Every simile that would have made a sub-moron’s mouth twitch—gone! Any aside that explained the two-bit philosophy of a first-rate writer—lost! Every story, slenderized, starved, bluepenciled, leeched and bled white, resembled every other story. Twain read like Poe read like Shakespeare read like Dostoevsky read like—in the finale—Edgar Guest. Every word of more than three syllables had been ra­zored. Every image that demanded so much as one instant’s attention—shot dead. Do you begin to get the damned and incredible picture? How did I react to all of the above? By “firing” the whole lot. By sending rejection slips to each and every one. By ticketing the assembly of idiots to the far reaches of hell.

A BLESSING FROM MY SIXTEEN YEARS’ SON I have this son who assembled inside me during Hurricane Gloria. In a flash, he appeared, in a tiny blaze. Outside, pines toppled. Phone lines snapped and hissed like cobras. Inside, he was a raw pearl: microscopic, luminous. Look at the muscled obelisk of him now pawing through the icebox for more grapes. Sixteen years and not a bone broken, not a single stitch. By his age, I was marked more ways, and small. He’s a slouching six foot two, with implausible blue eyes, which settle on the pages of Emerson’s “Self Reliance” with profound belligerence. A girl with a navel ring could make his cell phone buzz, or an Afro’d boy leaning on a mop at Taco Bell— creatures strange as dragons or eels. Balanced on a kitchen stool, each gives counsel arcane as any oracle’s. Dante claims school is harshing my mellow. Rodney longs to date a tattooed girl, because he wants a woman willing to do stuff she’ll regret. They’ve come to lead my son into his broadening spiral. Someday soon, the tether will snap. I birthed my own mom into oblivion. The night my son smashed the car fender, then rode home in the rain-streaked cop cruiser, he asked, Did you and Dad screw up so much? He’d let me tuck him in, my grandmother’s wedding quilt from 1912 drawn to his goateed chin. Don’t blame us, I said. You’re your own idiot now. At which he grinned. The cop said the girl in the crimped Chevy took it hard. He’d found my son awkwardly holding her in the canted headlights, where he’d draped his own coat over her shaking shoulders. My fault, he’d confessed right off. Nice kid, said the cop.

The terrible thing happened when the Board of Regents were being shown through the campus. The Regents were the supreme rulers of the University; they were bankers and manufacturers and pastors of large churches; to them even the president was humble. Nothing gave them more interesting thrills than the dissecting-room of the medical school. The preachers spoke morally of the effect of alcohol on paupers, and the bankers of the disrespect for savings-accounts which is always to be seen in the kind of men who insist on becoming cadavers. In the midst of the tour, led by Dr. Stout and the umbrella-carrying secretary of the University, the plumpest and most educational of all the bankers stopped near Clif Clawson's dissecting-table, with his derby hat reverently held behind him, and into that hat Clif dropped a pancreas. Now a pancreas is a damp and disgusting thing to find in your new hat, and when the banker did so find one, he threw down the hat and said that the students of Winnemac had gone to the devil. Dr. Stout and the secretary comforted him; they cleaned the derby and assured him that vengeance should be done on the man who could put a pancreas in a banker's hat. Dr. Stout summoned Clif, as president of the Freshmen. Clif was pained. He assembled the class, he lamented that any Winnemac Man could place a pancreas in a banker's hat, and he demanded that the criminal be manly enough to stand up and confess. Unfortunately the Reverend Ira Hinkley, who sat between Martin and Angus Duer, had seen Clif drop the pancreas. He growled, "This is outrageous! I'm going to expose Clawson, even if he is a frat-brother of mine." Martin protested, "Cut it out. You don't want to get him fired?" "He ought to be!" Angus Duer turned in his seat, looked at Ira, and suggested, "Will you kindly shut up?" and, as Ira subsided, Angus became to Martin more admirable and more hateful than ever.

Although thrilled that the era of the personal computer had arrived, he was afraid that he was going to miss the party. Slapping down seventy-five cents, he grabbed the issue and trotted through the slushy snow to the Harvard dorm room of Bill Gates, his high school buddy and fellow computer fanatic from Seattle, who had convinced him to drop out of college and move to Cambridge. “Hey, this thing is happening without us,” Allen declared. Gates began to rock back and forth, as he often did during moments of intensity. When he finished the article, he realized that Allen was right. For the next eight weeks, the two of them embarked on a frenzy of code writing that would change the nature of the computer business.1 Unlike the computer pioneers before him, Gates, who was born in 1955, had not grown up caring much about the hardware. He had never gotten his thrills by building Heathkit radios or soldering circuit boards. A high school physics teacher, annoyed by the arrogance Gates sometimes displayed while jockeying at the school’s timesharing terminal, had once assigned him the project of assembling a Radio Shack electronics kit. When Gates finally turned it in, the teacher recalled, “solder was dripping all over the back” and it didn’t work.2 For Gates, the magic of computers was not in their hardware circuits but in their software code. “We’re not hardware gurus, Paul,” he repeatedly pronounced whenever Allen proposed building a machine. “What we know is software.” Even his slightly older friend Allen, who had built shortwave radios, knew that the future belonged to the coders. “Hardware,” he admitted, “was not our area of expertise.”3 What Gates and Allen set out to do on that December day in 1974 when they first saw the Popular Electronics cover was to create the software for personal computers. More than that, they wanted to shift the balance in the emerging industry so that the hardware would become an interchangeable commodity, while those who created the operating system and application software would capture most of the profits.

My mother made me into the type of person who is at ease standing in the middle of moving traffic, the type of person who ends up having more adventures and making more mistakes. Mum never stopped encouraging me to try, fail and take risks. I kept pushing myself to do unconventional things because I liked the reaction I got from her when I told her what I'd done. Mum's response to all my exploits was to applaud them. Great, you're living your life, and not the usual life prescribed for a woman either. Well done! Thanks to her, unlike most girls at the time, I grew up regarding recklessness, risk-taking and failure as laudable pursuits. Mum did the same for Vida by giving her a pound every time she put herself forward. If Vida raised her hand at school and volunteered to go to an old people's home to sing, or recited a poem in assembly, or joined a club, Mum wrote it down in a little notebook. Vida also kept a tally of everything she'd tried to do since she last saw her grandmother and would burst out with it all when they met up again. She didn't get a pound if she won a prize or did something well or achieved good marks in an exam, and there was no big fuss or attention if she failed at anything. She was only rewarded for trying. That was the goal. This was when Vida was between the ages of seven and fifteen, the years a girl is most self-conscious about her voice, her looks and fitting in, when she doesn't want to stand out from the crowd or draw attention to herself. Vida was a passive child – she isn't passive now. I was very self-conscious when I was young, wouldn't raise my voice above a whisper or look an adult in the eye until I was thirteen, but without me realizing it Mum taught me to grab life, wrestle it to the ground and make it work for me. She never squashed any thoughts or ideas I had, no matter how unorthodox or out of reach they were. She didn't care what I looked like either. I started experimenting with my clothes aged eleven, wearing top hats, curtains as cloaks, jeans torn to pieces, bare feet in the streets, 1930s gowns, bells around my neck, and all she ever said was, 'I wish I had a camera.

The fact that no one made demands on her knowledge in her special field was lucky for Simochka. Not only she but many of her girlfriends had graduated from the institute without any such knowledge. There were many reasons for this. The young girls had come from high schools with very little grounding in mathematics and physics. They had learned in the upper grades that at faculty council meetings the school director had scolded the teachers for giving out failing marks, and that even if a pupil didn't study at all he received a diploma. In the institute, when they found time to sit down to study, they made their way through the mathematics and radio-technology as through a dense pine forest. But more often there was no time at all. Every fall for a month or more the students were taken to collective farms to harvest potatoes. For this reason, they had to attend lectures for eight and ten hours a day all the rest of the year, leaving no time to study their course work. On Monday evenings there was political indoctrination. Once a week a meeting of some kind was obligatory. Then one had to do socially useful work, too: issue bulletins, organize concerts, and it was also necessary to help at home, to shop, to wash, to dress. And what about the movies? And the theater? And the club? If a girl didn't have some fun and dance a bit during her student years, when would she do so afterward? For their examinations Simochka and her girlfriends wrote many cribs, which they hid in those sections of female clothing denied to males, and at the exams they pulled out the one the needed, smoothed it out, and turned it in as a work sheet. The examiners, of course, could have easily discovered the women students' ignorance, but they themselves were overburdened with committee meetings, assemblies, a variety of plans and reports to the dean's office and to the rector. It was hard on them to have to give an examination a second time. Besides, when their students failed, the examiners were reprimanded as if the failures were spoiled goods in a production process—according to the well-known theory that there are no bad pupils, only bad teachers. Therefore the examiners did not try to trip the students up but, in fact, attempted to get them through the examination with as good results as possible.

Sitting with some of the other members of the Scholastic Decathlon team, quiet, studious Martha Cox heard snatches of the lunchtime poetry. Her ears instantly pricked up. "What's going on?" she asked, her eyes bright. Betty Hong closed her book and leaned close. "Taylor McKessie told me all about it," she whispered. Betty told Martha about next week's poetry-reading assembly and how Taylor was trying to help half the starting basketball team locate their muse. "That's totally fresh!" Martha cried. "Too bad I'm not in Ms Barrington's English class." Betty made a face. "You like poetry stuff? I thought you were into maths and science." "I like it all," Martha replied. "I love astronomy and hip-hop-" Betty rolled her eyes. "Not hip-hop again." "Word, girl," Martha replied. "You know I've been bustin' out kickin' rhymes for years. It helps me remember lessons, like last night's astronomy lecture." "No," Betty said. "You didn't make up a rap to that." "Just watch," Martha cried. Leaping out of her chair, she began to chant, freestyle: "At the centre of our system is the molten sun, A star that burns hot, Fahrenheit two billion and one. But the sun, he ain't alone in the heavenly sphere, He's got nine homeys in orbit, some far, some near. Old Mercury's crowding in 'bout as close as he can, Yo, Merc's a tiny planet who loves a tan.... Some kids around Martha heard her rap. They really got into it, jumping up from their tables to clap and dance. The beat was contagious. Martha started bustin' some moves herself. She kept the rap flowing, and more kids joined the party.... "Venus is next. She's a real hot planet, Shrouded by clouds, hot enough to melt granite. Earth is the third planet from the sun, Just enough light and heat to make living fun. Then comes Mars, a planet funky and red. Covered with sand, the place is pretty dead. Jupiter's huge! The largest planet of all! Saturn's big, too, but Uranus is small. So far away, the place is almost forgotten, Neptune's view of Earth is pretty rotten. And last but not least, Pluto's in a fog, Far away and named after Mickey's home dog. Yo, that's all the planets orbiting our sun, But the Milky Way galaxy is far from done!" When Martha finished her freestyle, hip-hop flow, the entire cafeteria burst into wild applause. Troy, Chad, Zeke, and Jason had been clapping and dancing, too. Now they joined in the whooping and hollering. "Whoa," said Chad. "Martha's awesome.

Okay, try this, ma’am,” Januscheitis said, setting down a shot glass with a clear liquid in it. “What is this?” Faith said. She sniffed it and her nose wrinkled. “Seriously? A Marine has to drink?” “Not has to, ma’am,” Januscheitis said. “Just interested. And it’s chilled vodka. Try it.” Faith tossed back the drink as the assembled group watched with sneaky smiles. “Okay, that’s not bad,” Faith said, shrugging. “No reaction at all?” Paula said, looking shocked. “No coughing? No choking?” “Was there supposed to be one?” Faith asked. She picked up the bottle, poured another shot and tossed it back. “There, happy?” “Try this one… ” Sophia said, carefully, sliding across a shot of dark liquor. “Ick,” Faith said. “That’s not so good. What was it?” “Twenty-five-year-old Strathsclyde,” Sophia said. “Which is?” Faith asked. “Scotch, ma’am,” Januscheitis said. “Good scotch.” “Tastes like piss,” Faith said. “Not that I’ve ever drunk piss. Okay, what else you got?” Thirty minutes later there were a dozen bottles on the table and Faith had had at least one shot from each. “Okay, rum’s pretty good,” she said, smacking her lips. “Not as good as Razzleberry tea but not bad.” “She’s not even slightly drunk?” Derek slurred. He was, for sure. “Isn’t it supposed to be doing something by now?” Faith asked, taking another shot of 151. “I mean, I’d just finished seventh grade,” Faith said. “I’ve been to, like, two school dances! I’m never going to get to go to prom… ” She took another drink and frowned. “That sucks. That’s one of the reasons I hate fucking zombies. I’m never going to get to go to prom.” “Marine corps ball, ma’am,” Januscheitis said. He’d stopped drinking when the LT started to get shit-faced. Which had taken enough straight booze to drown a Force Recon platoon. “Way better than prom.” “Really?” Faith said. “Really,” Derek said. “Marine Corps ball is like prom for Marines.” “Christ, it’s coming up, isn’t it?” Januscheitis said. “Time’s sort of gotten to be one of those things you forget.” “We gonna have one?” Derek said. “Bet you,” Januscheitis said. “Gunny will insist. Probably use the Alpha or the Money.” “That’d be cool,” Derek said, grinning. “Use the Alpha. Marine Corps ball on a megayacht captured from zombies? I can dig that. Besides it’s more trashed out. You know how ball gets… ” “Semper fucking Fi,” Faith said. “I get to go to prom.” “We’ll make sure of it, ma’am,” Januscheitis said. “Great!” Faith slurred. “So why do I gotta puke?

The woman glares at him and, after taking a breath, forges on. "One other issue I'd like to raise is how you have authors here separated by sex." "Yes, that's right. The person who was in charge before us cataloged these and for whatever reason divided them into male and female. We were thinking of recataloging all of them, but haven't been able to as of yet." "We're not criticizing you for this," she says. Oshima tilts his head slightly. "The problem, though, is that in all categories male authors are listed before female authors," she says. "To our way of thinking this violates the principle of sexual equality and is totally unfair." Oshima picks up her business card again, runs his eyes over it, then lays it back down on the counter. "Ms. Soga," he begins, "when they called the role in school your name would have come before Ms. Tanaka, and after Ms. Sekine. Did you file a complaint about that? Did you object, asking them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revolution just because it follows 67?" "That's not the point," she says angrily. "You're intentionally trying to confuse the issue." Hearing this, the shorter woman, who'd been standing in front of a stack taking notes, races over. "Intentionally trying to confuse the issue," Oshima repeats, like he's underlining the woman's words. "Are you denying it?" "That's a red herring," Oshima replies. The woman named Soga stands there, mouth slightly ajar, not saying a word. "In English there's this expression red herring. Something that's very interesting but leads you astray from the main topic. I'm afraid I haven't looked into why they use that kind of expression, though." "Herrings or mackerel or whatever, you're dodging the issue." "Actually what I'm doing is shifting the analogy," Oshima says. "One of the most effective methods of argument, according to Aristotle. The citizens of ancient Athens enjoyed using this kind of intellectual trick very much. It's a shame, though, that at the time women weren't included in the definition of 'citizen.'" "Are you making fun of us?" Oshima shakes his head. "Look, what I'm trying to get across is this: I'm sure there are many more effective ways of making sure that Japanese women's rights are guaranteed than sniffing around a small library in a little town and complaining about the restrooms and the card catalog. We're doing our level best to see that this modest library of ours helps the community. We've assembled an outstanding collection for people who love books. And we do our utmost to put a human face on all our dealings with the public. You might not be aware of it, but this library's collection of poetry-related material from the 1910s to the mid-Showa period is nationally recognized. Of course there are things we could do better, and limits to what we can accomplish. But rest assured we're doing our very best. I think it'd be a whole lot better if you focus on what we do well than what we're unable to do. Isn't that what you call fair?

When I got my copy, I flipped all the way to the back of the book. There were sixteen sections and twenty-six pages total. In other words, we were going to be lucky to get out of this assembly by Christmas.

All these phenomena-scores of them-are captured, encapsulated in a myriad of devices, and replicated, some many thousands of times in as many thousands of identical components. That all these phenomena are caught and captured and schooled and put to work in parallel at exactly the right temperature and pressure and airflow conditions; that all these execute in concert with exactly the right timing; that all these persist despite extremes of vibration and heat and stress; that all these perform together to produce tens of thousands of pounds of thrust is not to be taken for granted. It is a wonder. Seen this way, a technology in operation-in this case a jet engine-ceases to be a mere object at work. It becomes a metabolism. This is not a familiar way to look at any technology. But what I mean is that the technology becomes a complex of interactive processes-a complex of captured phenomena-supporting each other, using each other, "conversing" with each other, "calling" each other much as subroutines in computer programs call each other. The "calling" here need not be triggered in some sequence as in computing. It is ongoing and continuously interactive. Some assemblies are on, some are off; some operate continuously. Some operate in sequence; some operate in parallel. Some are brought in only in abnormal conditions.

capital expenditures required in Clean Technology are so incredibly high,” says Pritzker, “that I didn’t feel that I could do anything to make an impact, so I became interested in digital media, and established General Assembly in January 2010, along with Jake Schwartz, Brad Hargreaves and Matthew Brimer.” In less than two years GA had to double its space. In June 2012, they opened a second office in a nearby building. Since then, GA’s courses been attended by 15,000 students, the school has 70 full-time employees in New York, and it has begun to export its formula abroad—first to London and Berlin—with the ambitious goal of creating a global network of campuses “for technology, business and design.” In each location, Pritzker and his associates seek cooperation from the municipal administration, “because the projects need to be understood and supported also by the local authorities in a public-private partnership.” In fact, the New York launch was awarded a $200,000 grant from Mayor Bloomberg. “The humanistic education that we get in our universities teaches people to think critically and creatively, but it does not provide the skills to thrive in the work force in the 21st century,” continues Pritzker. “It’s also true that the college experience is valuable. The majority of your learning does not happen in the classroom. It happens in your dorm room or at dinner with friends. Even geniuses such as Mark Zuckerberg or Bill Gates, who both left Harvard to start their companies, came up with their ideas and met their co-founders in college.” Just as a college campus, GA has classrooms, whiteboard walls, a library, open spaces for casual meetings and discussions, bicycle parking, and lockers for personal belongings. But the emphasis is on “learning by doing” and gaining knowledge from those who are already working. Lectures can run the gamut from a single evening to a 16-week course, on subjects covering every conceivable matter relevant to technology startups— from how to create a web site to how to draw a logo, from seeking funding to hiring employees. But adjacent to the lecture halls, there is an area that hosts about 30 active startups in their infancy. “This is the core of our community,” says Pritzker, showing the open space that houses the startups. “Statistically, not all of these companies are going to do well. I do believe, though, that all these people will. The cost of building technology is dropping so low that people can actually afford to take the risk to learn by doing something that, in our minds, is a much more effective way to learn than anything else. It’s entrepreneurs who are in the field, learning by doing, putting journey before destination.” “Studying and working side by side is important, because from the interaction among people and the exchange of ideas, even informal, you learn, and other ideas are born,” Pritzker emphasizes: “The Internet has not rendered in-person meetings obsolete and useless. We chose these offices just to be easily accessible by all—close to Union Square where almost every subway line stops—in particular those coming from Brooklyn, where many of our students live.

Schools have taken a robotic, assembly-line approach toward education. In doing so, they have stripped teachers’ ability to tap into the essence of a student, and the ability to find out what interests them other than math and science.

let's bear His name and walk by His Word Isaiah 4:1King James Version (KJV) 4 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. The word woman in the bible is mostly put there to represent the church, and the man like Christ himself. It is so sad to see how clear this scenario is visible in our days. Many churches claiming to have the word of God, claiming to know Jesus-Christ but yet denying that Word if it isn't explain according to what they've been taught from their theological schools. They just want to be called child of God or christian but still living horribles lives outside the assemblies. The bible emphasises on the word NAME, we see people baptising in titles : father, son and Holy Ghost. Remember that even from our grammar, those three aren't names but rather titles. The name by which everything is been done is the name of Jesus-Christ. So even if your marriage is been blessed in those titles, you need to do what is right. God will not take any excuses for He has set His Word and wants us to behave like it, to walk by it and to do everything by it. May God be gracious to us, for we will give an account for whatever we do under the sun. Shalom God bless you.

School Code of Conduct. Everything you need to know about how to behave at school—and how not to behave—is right here in this book.” A bunch of teachers came around and started handing out a copy to each student in the gym. “When you receive yours, open up to page one and follow along with me,” Stricker said. Then she started reading… really… slowly. “‘Section One: Hills Village Middle School Dress Code…’” When I got my copy, I flipped all the way to the back of the book. There were sixteen sections and twenty-six pages total. In other words, we were going to be lucky to get out of this assembly by Christmas. “‘… All students are expected to dress appropriately for an academic environment. No student shall wear clothing of a size more than two beyond his or her normal size….’” HELP! That’s what I was thinking about then. Middle school had just started, and they were already trying to bore us to death. Please, somebody stop Mrs. Stricker before she kills again! Leo took out a pen and started drawing something on the inside of the back cover. Stricker turned to the next page and kept reading. “‘Section Two: Prohibited Items. No student shall bring to school any electronic equipment not intended for class purposes. This includes cell phones, iPods, cameras, laptop computers….’” The whole thing went on and on. And on. And on. By the time we got to Section 6 (“Grounds for Expulsion”), my brain was turning into guacamole, and I’m pretty sure my ears were bleeding too. People always talk about how great it is to get older. All I saw were more rules and more adults telling me what I could and couldn’t do, in the name of what’s “good for me.” Yeah, well, asparagus is good for me, but it still makes me want to throw up. As far as I could tell, this little green book in my hands was just one long list of all the ways I could—and probably would—get into trouble between now and the end of the school year. Meanwhile, Leo was drawing away like the maniac he is. Every time Stricker mentioned another rule, he scribbled something else on the page in front of him. Finally, he turned it around and showed me what he was working on.

I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.” —Acts 10:34–35 (NRSV) We stared at the school handout. “That’s pouring it on pretty thick,” Kate said. I nodded. “Was it like this when we were in school?” I asked. Presidents’ Day was approaching, and Frances’s school was hosting a patriotic assembly. The kids had a packet of songs and poems to memorize. Some of them seemed over the top in their worship of the United States. Don’t get me wrong. I love America. I studied abroad in college and returned home profoundly grateful for my sprawling, boisterous, beautiful, dynamic country. But no country is perfect, and the United States is not the kingdom of God. Was it right to fill impressionable kids’ minds with such unvarnished patriotic worship? Aren’t we supposed to see the world through God’s eyes, thankful for our religious freedom, but calling out greed and injustice when we see it? “Maybe I learned some of these songs in school,” Kate said. “I can’t remember.” “Well, then probably Frances won’t remember either,” I said. “She’ll form her own ideas as she grows up.” And, suddenly, I realized that was the point of patriotism. Frances could form her own ideas. She was free to think and believe what seemed right to her. She was free to grow up and disagree with Kate and me completely. That was the glory of America. Lord, help me to see the world through Your eyes. —Jim Hinch Digging Deeper: Ps 22:28; Is 30:21

This is 2014 . . . standardizing our work across all schools is not the answer. That’s the factory / assembly line mentality that got public schools into this mess. We need a diversity of thought, similar to a “crowd sourcing” approach, if we are to solve the problems of the 21st century. Above all, commit to the principle that “one size fits all” does not work. We would never accept that from individual teachers in their work with students, why should we accept “one size fits all” for very different school districts across the state? There are indeed alternative approaches that fit the context and needs of individual districts.

Baltimore's decades-long economic decline was well under way in the early 1980s when the children at issue in this volume set out on their journey through the city's public schools. Beginning in 1970, and continuing through the five years they were in elementary school (1982–1987), half the city's jobs in primary metals, shipbuilding repair, and transportation assembly disappeared (Levine 1987, 107). The historic core of Baltimore's industrial might had relocated offshore, to the region's rapidly expanding suburbs and low-wage parts of the country, or simply faded away in favor of the new postindustrial economy. This new economy provides lucrative

One of their first projects involved collecting thousands of photographs from Libby and assembling them as an extended photo essay about their town’s future.

Isabell Ides was 101 years old when she died last June. A Makah Indian, a member of a whale-hunting people, she lived in the last house on the last road on the farthest northwest tip of the United States. Isabell was known far and wide because she loved and taught Makah culture and language. Hundreds of people learned to weave baskets under her hands. Several generations learned words in their language from her lips. Young mothers brought her their alder-smoked salmon. After chewing a bit, she could tell whether their wood was too dry. Archaeologists brought her newly excavated 3,000-year-old baskets, and she could identify what the baskets were, how they were made, and how they had been used. “It’s like losing a library,” an anthropologist said at her funeral. Isabell also taught Sunday School at the Assembly of God church on the reservation. She attributed her long life to her Christian faith.

School was unbelievable,” I said. “I kind of, well, sort of, met this amazing girl, and then I set off the fire alarm during an assembly—” Okay, that’s not what I really said, but it wouldn’t have mattered if I did. Bear’s not exactly a good listener.

Bellevue and its satellites were not suburbs so much as—in the rising term—an Edge City, with its own economy, sociology, and architecture. Things made on the Eastside were odorless, labor-intensive, and credit-card thin, like computer software and aerospace-related electronics gear. They were assembled in low, tree-shaded factories, whose large grounds were known as “campuses”—for in Bellevue all work was graduate work, and the jargon of school and university leaked naturally into the workplace. Seen from an elevated-freeway distance, Bellevue looked like one of its own products: a giant circuit board of color-coded diodes and resistors, connected by a mazy grid of filaments.

The next girl to speak at assembly was Lexi Winchester. I knew Lexi from my old school, and she was a real nice kid. Still, Jeanne Galletta had my vote. Sorry, Lex.

I’ve never heard of a Syndrome E. But there are two more things you should know. Since we have delved into these shadows, we might as well go all the way. At the beginning of the 1940s, and up until the 1960s, a law adopted by the legislative assembly of Quebec allowed the Roman Catholic Church to sell the remains of orphans who had died within their walls to the medical schools.” “That’s horrible.” “Money encourages the worst monstrosities. But that’s not all. You asked about experiments, miss, so I’ll tell you. Adult patients—living patients—were sacrificed for experimental purposes in the depths of these insane asylums. I’m talking about the involvement of the American government in Quebec’s dark period.

Control isn’t the only factor in productivity. Employees on an assembly line, doing the same tired thing day after day, certainly can feel in control of their work processes. But the brain-numbing tedium can become a source of stress.

Weekday morning routine: Take shower. Assemble perfect outfit. Apply makeup. Pull hair into bun. Secure with glitter pencils. Accept twenty-dollar bill from Dad. Pick up latte and creamy chocolate brioche from cafe. Drive to school the long way. Listen to sad music way too loud. Nab choice parking spot under tree.

At conferences, black boys were assembled. At schools we were herded into auditoriums. At home, mothers summoned us to dinner tables, and there they delivered the news: Our time was short.

Indefinite attitudes to the future explain what’s most dysfunctional in our world today. Process trumps substance: when people lack concrete plans to carry out, they use formal rules to assemble a portfolio of various options. This describes Americans today. In middle school, we’re encouraged to start hoarding “extracurricular activities.” In high school, ambitious students compete even harder to appear omnicompetent. By the time a student gets to college, he’s spent a decade

It left relatives who were close to the family to wonder what would become of her if she didn't grow a backbone or some willpower. Jean hated the whispering and the blushing at school. She hated ignoring, shrinking back from the stares in assembly or break when she wandered by herself to the library or hooked onto a group of girls when she was lonely. She knew they found her tiresome and boring but that feeling was reciprocated.

Strategic Design cannot begin with a needs assessment if we want to create an Information Age, learner empowerment vision for our school system. Our present Industrial Age schools are IN-THE-BOX. If we start by studying how we can improve an obsolete structure, we will continue to think of how we can improve the components of an outdated, underperforming system. We can only get OUT-OF-THE-BOX if we ask ourselves the right questions: questions that allow us to think freely, creatively, and logically. Anything we do to try to improve our assembly line schools will be “tinkering” at best, when what is needed is a future-focused transformational vision. We don’t want to catch up with those who are the best at being obsolete; we need to leapfrog them!