Teacher Send Off Quotes

Let’s face it - English is a crazy language. There is no egg in eggplant nor ham in hamburger; neither apple nor pine in pineapple. English muffins weren’t invented in England or French fries in France. Sweetmeats are candies while sweetbreads, which aren’t sweet, are meat. We take English for granted. But if we explore its paradoxes, we find that quicksand can work slowly, boxing rings are square and a guinea pig is neither from Guinea nor is it a pig. And why is it that writers write but fingers don’t fing, grocers don’t groce and hammers don’t ham? If the plural of tooth is teeth, why isn’t the plural of booth beeth? One goose, 2 geese. So one moose, 2 meese? One index, 2 indices? Doesn’t it seem crazy that you can make amends but not one amend? If you have a bunch of odds and ends and get rid of all but one of them, what do you call it? If teachers taught, why didn’t preachers praught? If a vegetarian eats vegetables, what does a humanitarian eat? In what language do people recite at a play and play at a recital? Ship by truck and send cargo by ship? Have noses that run and feet that smell? How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites? You have to marvel at the unique lunacy of a language in which your house can burn up as it burns down, in which you fill in a form by filling it out and in which an alarm goes off by going on. English was invented by people, not computers, and it reflects the creativity of the human race (which, of course, isn’t a race at all). That is why, when the stars are out, they are visible, but when the lights are out, they are invisible. And finally, why doesn't "buick" rhyme with "quick"?

I know something happens between the time our mothers and fathers and teachers and mentors send us out into the world telling us, "The world is yours," and "You are beautiful," and "You can be anything," and the time we return to them. Something happens when people tell me I have a pretty face, ignoring me from the neck down. When I watch the news and see unarmed black men and women shot dead over and over, it's kind of hard to believe this world is mine. Sometimes it feels like I leave home a whole person, sent off with kisses from Mom, who is hanging her every hope on my future. By the time I get home I feel like my soul has been shattered into a million pieces. Mom's love repairs me.

Remember the three rules of vampire hunting. One: Never, ever look them in the eyes. Two: Never, ever give up your cross. Three: Aim for the head and heart. Even with silver ammo, it won't be a killing blow anywhere else." I felt like a kindergarten teacher sending her kiddies off to a hostile playground. "Don't panic if you get bitten. The bite can be cleansed. As long as they don't mesmerize you with their eyes, you can still fight.

What’s so great about being a schoolteacher?” “You get off work early. You have school vacations. It’s easy to take time off. There’s nothing like teaching for working moms.” “Sure. It’s a great job for working parents. Then isn’t it a great job for everyone? Why specifically women? Do women raise children alone? Are you going to suggest teaching to your son, too? You’re going to send him to a teacher training college, too?

Still, we’ve gone soft since those days of wartime sacrifice, haven’t we? Contemporary humans are too self-centered, too addicted to gratification to live without the full freedom to satisfy our every whim—or so our culture tells us every day. And yet the truth is that we continue to make collective sacrifices in the name of an abstract greater good all the time. We sacrifice our pensions, our hard-won labor rights, our arts and after-school programs. We send our kids to learn in ever more crowded classrooms, led by ever more harried teachers. We accept that we have to pay dramatically more for the destructive energy sources that power our transportation and our lives. We accept that bus and subway fares go up and up while service fails to improve or degenerates. We accept that a public university education should result in a debt that will take half a lifetime to pay off when such a thing was unheard of a generation ago.

This is what I do.” I had written three books. It was only after I finished Song of Solomon that I thought, “Maybe this is what I do only.” Because before that I always said that I was an editor who also wrote books or a teacher who also wrote. I never said I was a writer. Never. And it’s not only because of all the things you might think. It’s also because most writers really and truly have to give themselves permission to win. That’s very difficult, particularly for women. You have to give yourself permission, even when you’re doing it. Writing every day, sending books off, you still have to give yourself permission. I know writers whose mothers are writers, who still had to go through a long process with somebody else—a man or editor or friend or something—to finally reach a point where they could say, “It’s all right. It’s okay.” The community says it’s okay. Your husband says it’s okay. Your children say it’s okay. Your mother says it’s okay. Eventually everybody says it’s okay, and then you have all the okays. It happened to me: even I found a moment after I’d written the third book when I could actually say it. So you go through passport and customs and somebody asks, “What do you do?” And you print it out: WRITE.

The list of correlations to that night is as long as the Jersey coast. And so is the list of reasons I shouldn't be looking forward to seeing him at school. But I can't help it. He's already texted me three times this morning: Can I pick you up for school? and Do u want 2 have breakfast? and R u getting my texts? My thumbs want to answer "yes" to all of the above, but my dignity demands that I don't answer at all. He called my his student. He stood there alone with me on the beach and told me he thinks of me as a pupil. That our relationship is platonic. And everyone knows what platonic means-rejected. Well, I might be his student, but I'm about to school, him on a few things. The first lesson of the day is Silent Treatment 101. So when I see him in the hall, I give him a polite nod and brush right by him. The zap from the slight contact never quite fades, which mean he's following me. I make it to my locker before his hand is on my arm. "Emma." The way he whispers my name sends goose bumps all the way to my baby toes. But I'm still in control. I nod to him, dial the combination to my locker, then open it in his face. He moves back before contact. Stepping around me, he leans his hand against the locker door and turns me around to face him. "That's not very nice." I raise my best you-started-this brow. He sighs. "I guess that means you didn't miss me." There are so many things I could pop off right now. Things like, "But at least I had Toraf to keep my company" or "You were gone?" Or "Don't feel bad, I didn't miss my calculus teacher either." But the goal is to say nothing. So I turn around. I transfer books and papers between my locker and backpack. As I stab a pencil into my updo, his breath pushes against my earlobe when he chuckles. "So your phone's not broken; you just didn't respond to my texts." Since rolling my eyes doesn't make a sound, it's still within the boundaries of Silent Treatment 101. So I do this while I shut my locker. As I push past him, he grabs my arm. And I figure if stomping on his toe doesn't make a sound... "My grandmother's dying," he blurts. Commence with the catching-Emma-off-guard crap. How can I continue Silent Treatment 101 after that? He never mentioned his grandmother before, but then again, I never mentioned mine either. "I'm sorry, Galen." I put my hand on his, give it a gentle squeeze. He laughs. Complete jackass. "Conveniently, she lives in a condo in Destin and her dying request is to meet you. Rachel called your mom. We're flying out Saturday afternoon, coming back Sunday night. I already called Dr. Milligan." "Un-freaking-believable.

People like you have the luxury of failing more than once. The world will pick you up, dust you off, and send you on your way, nothing lost and nothing gained. You get to keep going, and going, until you get the result you want. And if you do decide to give up, there's a nice cushion for you to land on. That's why you have mottoes like 'fail fast,' and 'failure is the best teacher.

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

This is on us. This is society. This is what America has come to. My generation just decided that we all wanted McMansions, so we maxed out our credit cards and doubled down on the rat race, thinking we could have it all. But someone always pays. And it’s the kids who are paying because we’re not paying any attention to them. Not really. We send them off to day care, to summer camp. We buy a house near the picture-perfect school: the best school in Florida! Then we congratulate ourselves on being great parents. But do we ever actually go to the school? Do we take any interest in what happens there? No! We let activists and bureaucrats force policies down teachers’ throats to make the school look better on paper. Then, if we even notice, we applaud ourselves for sending our kid to the safest school in Florida!

Chef Ayden says you have something special. An 'affinity with the things that come from the dirt,' he says. A master of spices. And coming from Ayden that means a lot. He doesn't usually believe in natural inclinations. Only in working hard enough to make the hard work seem effortless. Is it true about you?" I know my eyebrows look about ready to parachute off my face. "You mean the bay-leaf thing?" "No more oil, that's good." She takes the bowl of marinated octopus from my hand, covers it with a red cloth, and puts it in the fridge. "The 'bay-leaf thing' is exactly what I mean. You're new to Spain. From what your teacher tells me, not many of you have had exposure to world cuisines. Yet, you know a variety of herb that looks and smells slightly different when found outside of this region. I'm sure you've probably seen it in other ways. You've probably mixed spices together no one told you would go together. Cut a vegetable in a certain way that you believe will render it more flavorful. You know things that no one has taught you, sí?" I shake my head no at her. 'Buela always said I had magic hands but I've never said it out loud about myself. And I don't know if I believed it was magic as much as I believed I'm a really good cook. But she is right; most of my experimenting is with spices. "My aunt Sarah sends me recipes that I practice with. And I watch a lot on Food Network. Do you have that channel here? It's really good. They have this show called Chopped-" Chef Amadí puts down the rag she was wiping down the counter with and takes my hands in hers. Studies my palms. "Chef Ayden tells me you have a gift. If you don't want to call it magic, fine. You have a gift and it's probably changed the lives of people around you. When you cook, you are giving people a gift. Remember that.

There is a light adversarial relationship between publishers and authors that I think probably works effectively. But that’s why I was very quiet about writing. I don’t know what made me write it. I think I just wanted to finish the story so that I could have a good time reading it. But the process was what made me think that I should do it again, and I knew that that was the way I wanted to live. I felt very coherent when I was writing that book. But I still didn’t call myself a writer. And it was only with my third book, Song of Solomon, that I finally said—not at my own initiative I’m embarrassed to tell you but at somebody else’s initiative—“This is what I do.” I had written three books. It was only after I finished Song of Solomon that I thought, “Maybe this is what I do only.” Because before that I always said that I was an editor who also wrote books or a teacher who also wrote. I never said I was a writer. Never. And it’s not only because of all the things you might think. It’s also because most writers really and truly have to give themselves permission to win. That’s very difficult, particularly for women. You have to give yourself permission, even when you’re doing it. Writing every day, sending books off, you still have to give yourself permission. I know writers whose mothers are writers, who still had to go through a long process with somebody else—a man or editor or friend or something—to finally reach a point where they could say, “It’s all right. It’s okay.” The community says it’s okay. Your husband says it’s okay. Your children say it’s okay. Your mother says it’s okay. Eventually everybody says it’s okay, and then you have all the okays. It happened to me: even I found a moment after I’d written the third book when I could actually say it. So you go through passport and customs and somebody asks, “What do you do?” And you print it out: WRITE.

They taught him how to milk cows and now they expected him to tame lions. Perhaps they expected him to behave like all good lion tamers. Use a whip and a chair. But what happens to the best lion tamer when he puts down his whip and his chair. Goddamnit! It was wrong. He felt cheated, he felt almost violated. He felt cheated for himself, and he felt cheated for guys like Joshua Edwards who wanted to teach and who didn’t know how to teach because he’d been pumped full of manure and theoretical hogwash. Why hadn’t anyone told them, in plain, frank English, just what to do? Couldn’t someone, somewhere along the line, have told them? Not one single college instructor? Not someone from the board of Ed, someone to orientate them after they’d passed the emergency exam? Not anyone? Now one sonofabitch somewhere who gave a good goddamn? Not even Stanley? Not even Small? Did they have to figure it out for themselves, sink and swim, kill or be killed? Rick had never been told how to stop in his class. He’d never been told what to do with a second term student who doesn’t even know how to write down his own goddamn name on a sheet of paper. He didn’t know, he’d never been advised on the proper tactics for dealing with a boy whose I.Q. was 66, a big, fat, round, moronic 66. He hadn’t been taught about kids’ yelling out in class, not one kid, not the occasional “difficult child” the ed courses had loftily philosophized about, not him. But a whole goddamn, shouting, screaming class load of them all yelling their sonofbitching heads off. What do you do with a kid who can’t read even though he’s fifteen years old? Recommend him for special reading classes, sure. And what do you do when those special reading classes are loaded to the asshole, packed because there are kids who can’t read in abundance, and you have to take only those who can’t read the worst, dumping them onto a teacher who’s already overloaded and those who doesn’t want to teach a remedial class to begin with? And what do you with that poor ignorant jerk? Do you call him on class, knowing damn well he hasn’t read the assignment because he doesn’t know how to read? Or do you ignore him? Or do you ask him to stop by after school, knowing he would prefer playing stickball to learning how to read. And knowing he considers himself liberated the moment the bell sounds at the end of the eighth period. What do you do when you’ve explained something patiently and fully, explained it just the way you were taught to explain in your education courses, explained in minute detail, and you look out at your class and see that stretching, vacant wall of blank, blank faces and you know nothing has penetrated, not a goddamn thing has sunk in? What do you do then? Give them all board erasers to clean. What do you do when you call on a kid and ask “What did that last passage mean?”and the kid stands there without any idea of what the passage meant , and you know that he’s not alone, you know every other kid in the class hasn’t the faintest idea either? What the hell do you do then? Do you go home and browse through the philosophy of education books the G.I bill generously provided. Do you scratch your ugly head and seek enlightenment from the educational psychology texts? Do you consult Dewey? And who the hell do you condemn, just who? Do you condemn elementary schools for sending a kid on to high school without knowing how to read, without knowing how to write his own name on a piece of paper? Do you condemn the masterminds who plot the education systems of a nation, or a state or a city?

The point of power is always in the present moment. This is where we begin to make changes. What a liberating idea. We can begin to let the old nonsense go. Right now. The smallest beginning will make a difference. When you were a tiny baby, you were pure joy and love. You knew how important you were; you felt that you were the center of the universe. You had such courage that you asked for what you wanted and you expressed all your feelings openly. You loved yourself totally—every part of your body, including your feces. You knew that you were perfect. And that is the truth of your being. All the rest is learned nonsense and can be unlearned. How often have we said, “That’s the way I am,” or “That’s the way it is.” What we’re really saying is that it is what we “believe to be true for us.” Usually what we believe is only someone else’s opinion that we’ve accepted and incorporated into our own belief system. It fits in with other things that we believe. If we were taught as a child that the world is a frightening place, then everything we hear that fits in with that belief we will accept as true for us—for example: “Don’t trust strangers,” “Don’t go out at night,” “People cheat you,” and so on. On the other hand, if we were taught early in life that the world is a safe and joyous place, then we would believe other things, such as: “Love is everywhere,” “People are so friendly,” and “Money comes to me easily.” Life experiences mirror our beliefs. We seldom sit down and question our beliefs. For instance, I could ask myself: “Why do I believe that it’s difficult for me to learn? Is that really true? Is it true for me now? Where did that belief come from? Do I still believe it simply because a first-grade teacher told me so over and over? Would I be better off if I dropped that belief?” Stop for a moment and catch your thought. What are you thinking right now? If thoughts shape your life and experiences, would you want this thought to become true for you? If it’s a thought of worry, anger, hurt, or revenge, how do you think that this thought will come back for you? If we want a joyous life, we must think joyous thoughts. Whatever we send out mentally or verbally will come back to us in like form. Take a little time to listen to the words you say. If you hear yourself saying something three times, write it down. It has become a pattern for you. At the end of a week, look at the list you’ve made and you’ll see how your words fit your experiences. Be willing to change your words and thoughts and watch your life change. The way to control your life is to control your choice of words and thoughts. No one thinks in your mind but you.

I compared the Panthers to the heroes given to me by the schools, men and women who struck me as ridiculous and contrary to everything I knew. Every February my classmates and I were herded into assemblies for a ritual review of the Civil Rights Movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life—love the dogs that rent their children apart, the tear gas that clawed at their lungs, the fire-hoses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality. Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

Compulsory, class-based education of young people by teachers in preparation for exams is one of those universal things nobody ever questions. We just assume that’s the way learning happens. But a quick reflection on our own experience shows that there are all sorts of other ways to learn. We learn by reading, by watching, by emulating, by doing. We learn in groups of friends, we learn alone. Yet almost none of this is called ‘education’ – which is always a top–down activity. Is the classroom really the best way for young people to learn things? Or has the obsession with formal education crowded out all sorts of other, more emergent models of learning? What would education look like if allowed to evolve? When you think about it, it is rather strange that liberated, freethinking people, when their children reach the age of five, send them off to a sort of prison for the next twelve to sixteen years. There they are held, on pain of punishment, in cells called classrooms and made, on pain of further punishment, to sit at desks and follow particular routines. Of course it is not as Dickensian as it used to be, and many people emerge with brilliant minds, but school is still a highly authoritarian and indoctrinating place. In my own case, the prison analogy was all too apt. The boarding school I attended between the ages of eight and twelve had such strict rules and such regular and painful corporal punishment that we readily identified with stories of prisoners of war in Nazi Germany, even down to the point of digging tunnels, saving up food and planning routes across the countryside to railway stations. Escapes were frequent, firmly punished, and generally considered heroic.

He glanced away. His jaw ticced twice. “That isn’t something I’ve done.” I gasped. “You’re kidding. Why haven’t you?” “I’m not a whore about kissing, but I suppose I am about that. I’ve never been inclined to French kiss a pussy.” “Too personal?” “Yes. The idea of getting down on my belly with my face between a girl’s thighs has never appealed to me. Maybe it’s because I was with the wrong girls.” His nod was sharp and slight. “I will on you, though. You can teach me exactly how you like it.” “Why on me?” He lifted a shoulder. “Because I know you’re not going to fall in love with me when I eat your pussy so good you don’t remember you have legs, much less how to use them.” My thighs instantly clamped together. “Big words for someone who didn’t come close to getting me off the first time.” “I wasn’t dedicated to the job then. Now, it’s about pride, Delilah.” He canted his head. “Besides, don’t you think it’s your responsibility as a woman to send me out into the world well trained?” “I would roll my eyes, but I would most likely injure myself from doing it too hard.” He took my hand in his, bringing it to his mouth. “I’m committed to this endeavor. I won’t ask to fuck you until I’ve mastered the art of making you come. You’ll be my teacher, and I’ll be your attentive student.” I shook my head. “I’m busy.” “You aren’t too busy for me to lick your pussy.” “You’re ridiculous.

Soul teachers don’t share our culture’s values What? Not share our values? Aren’t we supposed to spend our lives looking for teachers who do share our values? Not when we’re in the dark wood of error. Remember, cultural value systems play a central role in leading us off our true paths and sending us up all those versions of Mount Delectable. Following cultural values, we exhaust ourselves chasing things that will never make us genuinely happy. To lead us away from such errors, soul teachers must be free from our particular brand of cultural delusion.

He seems surprised, and as always, he’s the one who breaks away from the kiss first. And after he does, he brushes at his lower lip with his index finger. “Well then,” he says. “That was a nice send-off.” He’s smiling, but I’ve been married to him long enough to know when it’s not a real smile. But Hailey doesn’t know.

look over at Nathaniel, but he is looking away. It’s like he’s refusing to catch my gaze. If I couldn’t concentrate before, it’s about a thousand times worse now. I don’t understand what happened. He told me he entered me in that contest. Was he lying? No, Nathaniel would never lie to me. We know each other too well for that. Except I can’t come up with another explanation. I try to catch him after the bell rings, but he takes off like a flash, and I’m left behind, my head still spinning. We’re supposed to meet after he’s done with the school paper, but I can’t wait that long. So I grab my phone and send him a message in Snapflash: What happened? I thought you entered me in that contest? Thankfully, his reply comes soon after: I promise I’ll explain everything when we meet. I stare at the words on the screen, which don’t explain anything. But at least he admits he has explaining to do. On top of that, he ends up being twenty minutes late for our liaison in the darkroom. I stand there waiting for him, getting more and more irritated, and when the door finally opens, I’m ready to jump out of my skin.

Every February, my classmates and I were herded into assemblies for a ritual review of the Civil Rights Movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life - love the dogs that rent their children apart, the tear gas that clawed at their lungs, the firehoses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality. Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and "Yeah, nigger, what's up now?" I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

Lord Curzon, a former viceroy of India, told the Imperial Press Conference at Oxford, in 1908, “We train here, and we send out to you, your governors and administrators, and judges, your teachers, and preachers and lawyers.” This was a process rounded off at university, but it began with little boys being deposited at the hundreds of boarding schools that dotted England.

At other charter networks, the changes made to boost college success might look a little different, but they share one commonality: making students more independent learners and thus more likely to survive on a college campus. At Boston’s Brooke Charter Schools, for example, which just launched its first high school and has yet to send any graduates to college, the mindset begins in the earliest grades. During one visit there, I watched fourth-grade teacher Heidi Deck practice “flipped instruction,” in which students, when presented with a new problem, are first asked to solve it on their own, armed only with the tools of lessons learned from previous problems. “We really push kids to be engaged with the struggle,” said Deck. Next, she invites them to collaborate with one another to solve the problem, followed by more individual attempts to do the same. Always, Deck expects the students to figure out the puzzle. This is exactly the opposite of the most common approach to instruction, in which teachers demonstrate and then have students practice what they just watched. That’s dubbed the “I do —we do —you do” approach. With flipped instruction —and the many other teacher innovations here —“kids have to do the logical work of figuring something out rather than repeating what the teacher does,” said Brooke’s chief academic officer, Kimberly Steadman. The goal: Starting with its Class of 2020, the first graduating class Brooke sends off to college, all its students will be independent learners, able to roll with the surprises that confront all college students, especially first-generation college-goers.

shelves; hundreds of narrow rows. Hermione took out a list of subjects and titles she had decided to search while Ron strode off down a row of books and started pulling them off the shelves at random. Harry wandered over to the Restricted Section. He had been wondering for a while if Flamel wasn’t somewhere in there. Unfortunately, you needed a specially signed note from one of the teachers to look in any of the restricted books, and he knew he’d never get one. These were the books containing powerful Dark Magic never taught at Hogwarts, and only read by older students studying advanced Defense Against the Dark Arts. “What are you looking for, boy?” “Nothing,” said Harry. Madam Pince the librarian brandished a feather duster at him. “You’d better get out, then. Go on — out!” Wishing he’d been a bit quicker at thinking up some story, Harry left the library. He, Ron, and Hermione had already agreed they’d better not ask Madam Pince where they could find Flamel. They were sure she’d be able to tell them, but they couldn’t risk Snape hearing what they were up to. Harry waited outside in the corridor to see if the other two had found anything, but he wasn’t very hopeful. They had been looking for two weeks, after all, but as they only had odd moments between lessons it wasn’t surprising they’d found nothing. What they really needed was a nice long search without Madam Pince breathing down their necks. Five minutes later, Ron and Hermione joined him, shaking their heads. They went off to lunch. “You will keep looking while I’m away, won’t you?” said Hermione. “And send me an owl if you find anything.” “And you could ask your parents if they know who Flamel is,” said Ron. “It’d be safe to ask them.” “Very safe, as they’re both dentists,” said Hermione. Once the holidays had started, Ron and Harry were having too good a time to think much about Flamel. They had the dormitory to themselves and the common room was far emptier than usual, so they were able to get the good armchairs by the fire. They sat by the hour eating anything they could spear on a toasting fork — bread, English muffins, marshmallows — and plotting ways of getting Malfoy expelled, which were fun to talk about even if they wouldn’t work. Ron also started teaching Harry wizard chess. This was exactly like Muggle chess except that the figures were alive, which made it a lot like directing troops in battle. Ron’s set was very old and battered. Like everything else he owned, it had once belonged to someone else in his family — in this case, his grandfather. However, old chessmen weren’t a drawback at all. Ron knew them so well he never had trouble getting them to do what he wanted. Harry played with chessmen Seamus Finnigan had lent him, and they didn’t

Kenny made a couple of calls and then called Kim back and told her that the former director of school safety had recommended that the new alarm include what’s called an “active trigger” mechanism. When the alarm is activated, it doesn’t go off instantly; it sends a signal to the office and gives staff time to decide whether the alarm should go off. “Because what if, instead of a fire, it’s a gunman?” Kim said, her voice flat. For all his research and interviews, Kenny had never asked any of the survivors to recount the event. Kim explained that not all of the teachers on the third floor had recognized the sound of gunshots. When the fire alarm went off, several teachers sent their students into the hallway, thinking it was just a drill. Everyone who died on the third floor was shot in the hallway. If the new fire alarm had been installed, then maybe someone in the central office could have stopped the alarm from sounding, and everyone on the third floor—including Meadow—would have survived.

Through the nonprofit Zinn Education Project (ZEP)—a collaborative effort with Rethinking Schools and Teaching for Change—Zinn’s book and dozens of spin-off books, documentaries, role-playing activities, and lessons about Reconstruction, the 1921 Tulsa race riot, taking down “racist” statues, the “FBI’s War on the Black Freedom Movement,” the “Civil Rights Movement” (synonymous with the Black Panthers), the Black Panther Ten Point Program, “environmental racism,” and other events that provide evidence of a corrupt U.S. regime are distributed in schools across the country. According to a September 2018 ZEP website post, “Close to 84,000 teachers have signed up to access” ZEP’s history lessons and “at least 25 more sign up every day.” Alison Kysia, a writer for ZEP who specializes in “A People’s History of Muslims in the United States” and who taught at Northern Virginia Community College, used Zinn’s book in her classes and defended it for its “consciousness-raising power.”64 ZEP sends organizers to give workshops to librarians and teachers on such topics as the labor movement, the environment and climate change, “Islamophobia,” and “General Approaches to Teaching People’s History” (with full or partial costs borne by the schools!). In 2017, workshops were given in six states, Washington, D.C., and Vancouver, Canada.

How often have we said, “That's the way I am,” or, “That's the way it is”? What we are really saying is that it is what we “believe to be true for us.” Usually what we believe is only someone else's opinion we have accepted and incorporated into our own belief system. It fits in with other things we believe. If we were taught as children that the world is a frightening place, then everything we hear that fits in with that belief, we will accept as true for us. “Don't trust strangers,” “Don't go out at night,” “People cheat you,” etc. On the other hand, if we were taught early in life that the world is a safe and joyous place, then we would believe other things: “Love is everywhere,” “People are so friendly,” “Money comes to me easily,” and so on. Life experiences definitely mirror our beliefs. We seldom sit down and question our beliefs. For instance, I could ask myself, “Why do I believe it is difficult for me to learn? Is that really true? Is it true for me now? Where did that belief come from? Do I still believe it because a first-grade teacher told me so over and over? Would I be better off if I dropped that belief?” Stop for a moment and catch your thought. What are you thinking right now? If thoughts shape your life and experiences, would you want this thought to become true for you? If it is a thought of worry or anger or hurt or revenge, how do you think this thought will come back to you? If we want a joyous life, we must think joyous thoughts. Whatever we send out mentally or verbally will come back to us in like form. Take a little time to listen to the words you say. If you hear yourself saying something three times, write it down. It has become a pattern for you. At the end of a week, look at the list you have made, and you will see how your words fit your experiences. Be willing to change your words and thoughts and watch your life change. The way to control your life is to control your choice of words and thoughts. No one thinks in your mind but you.