Trustees Quotes

Let discernment be your trustee, and mistakes your teacher.

We are only the trustees for those who come after us.

I give you now Professor Twist The conscientious scientist. Trustees exclaimed, “He never bungles” And sent him off to distant jungles. Camped on a tropic riverside One day he missed his lovely bride. She had, the guide informed him later, Been eaten by an alligator. Professor Twist could not but smile. You mean,” he said “a crocodile.!

People who you are close with don't understand you. The people you usually lean on have changed. You rely on your other friends that you usually wouldn't tell your secretes, but still, they are there. You move away from the people you trust toward your new found trustees, and the people you called close are mad you because YOU'VE changed. So now you're confused, and now you think you've changed. Tell whoever told you that to kiss you on the cheek, and wave good-bye for good.

I was no longer afraid. Not of important men, not of trustees and such; for knowing now that there was nothing which I could expect from them, there was no reason to be afraid.

College football would be much more interesting if the faculty played instead of the students, and even more interesting if the trustees played. There would be a great increase in broken arms, legs, and necks, and simultaneously an appreciable diminution in the loss of humanity.

Professor O’Leary was Professor of Mediaeval Literature at Ann Arbor University in Michigan, just outside Detroit.

This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgement, is best calculated to produce the most beneficial results for the community--the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.

The assault on education began more than a century ago by industrialists and capitalists such as Andrew Carnegie. In 1891, Carnegie congratulated the graduates of the Pierce College of Business for being “fully occupied in obtaining a knowledge of shorthand and typewriting” rather than wasting time “upon dead languages.” The industrialist Richard Teller Crane was even more pointed in his 1911 dismissal of what humanists call the “life of the mind.” No one who has “a taste for literature has a right to be happy” because “the only men entitled to happiness… is those who are useful.” The arrival of industrialists on university boards of trustees began as early as the 1870s and the University of Pennsylvania’s Wharton School of Business offered the first academic credential in business administration in 1881. The capitalists, from the start, complained that universities were unprofitable. These early twentieth century capitalists, like heads of investment houses and hedge-fund managers, were, as Donoghue writes “motivated by an ethically based anti-intellectualism that transcended interest in the financial bottom line. Their distrust of the ideal of intellectual inquiry for its own sake, led them to insist that if universities were to be preserved at all, they must operate on a different set of principles from those governing the liberal arts.

Almost all philanthropy is by definition undemocratic, its priorities set by wealthy donors and boards of trustees, who by extension can shape the direction of public policy in faraway communities.

I’d say the way to look at it is this. You took a lot of trouble answering letters from a stranger, and maybe some of them were rather stupid questions. I wouldn’t know. The fact is that you made a friend, and now this friend’s going to a little bit of trouble to help you. That’s fair enough. Look at it that way.

So the Trustees of Ohio State were right in 1956 when they canned the English instructor for assigning Catcher in the Rye to his freshman class. They knew there is no qualitative difference between the kid who thinks it's funny to fart in chapel, and Che Guevara. They knew then Holden Caulfield would found SDS.

We live in an age where to be young and to be indifferent can no longer by synonymous. We must prepare for the coming hour. The claims of the future are represented by suffering millions; and the youth of a nation are the trustees of posterity

Cyrus Shawn O’Leary got that letter on the Friday morning at his home in Ann Arbor near Detroit.

He did not display his locomotive or his traction engine to his fellow professors, fearing that if he did so he would not be taken seriously when he spoke on mediaeval poetry.

understood more clearly in the light of the Gita teaching the implication of the word ‘trustee’.

Molecule Trustees: The sun and all of us are molecule trustees, administering the molecules entrusted to us until they are passed on. Like any trustee, we do not own the property, nor do we decide who will receive what we stewarded. It might be somebody grumpy like Xanthippe.

The history of mankind," said Dreed, "has been a history of betrayals, the perennial betrayal of the common man by the men he has trusted." "By the men the lazy, haphazard, childish oaf was too wilfully stupid to mistrust," said Bodisham. "The history of mankind from the very beginning has been a history of over-trusted trustees, corrupted by their unchecked opportunities.

As to why God had singled out John D. Rockefeller for such spectacular bounty, Rockefeller always adverted to his own adherence to the doctrine of stewardship—the notion of the wealthy man as a mere instrument of God, a temporary trustee of his money, who devoted it to good causes. “It has seemed as if I was favored and got increase because the Lord knew that I was going to turn around and give it back.”73

Witnesses are, of course, ambivalent; some of them need record what would otherwise be lost and go to waste, while others need to hunted down and killed before they cant tell what they know; and the man who stands on the grave of the last witness own the truth and is responsible for it, a dangerous trustee.

Their whole training has been authoritarian. They are sure that the Emperor, just because he is the Emperor, is all-powerful. And they are sure that the Board of Trustees, simply because it is the Board of Trustees acting in the name of the Emperor, cannot be in a position where it does not give the orders.

A Congreve clock?’ Captain Petersen was puzzled. ‘It’s a clock that keeps time by a steel ball running on a zig-zag track down an inclined plane,’ Keith told him. ‘Only it doesn’t keep very good time. It takes thirty seconds for the ball to run down one way — then the plane tilts and it runs back again. It’s quite fascinating to watch.

Okay,’ said Jack phlegmatically. ‘Be seeing you.’ Friends and women, he knew, never really mixed.

the cornmeal fritters were very good if you could forget about the maggots,

It was Nurse Caroline who introduced Homer to young Dr. Harlow, who was in the throes of growing out his bangs; a cowlick persisted in making his forehead look meager; a floppy shelf of straw-colored hair gave Dr. Harlow’s eyes the constant anxiousness of someone peering from under the brim of a hat. ‘Oh yes, Wells – our ether expert,’ Dr. Harlow said snidely. ‘I grew up in an orphanage,’ said Homer Wells. ‘I did a lot of helping out around the hospital.’ ‘But surely you never administered any ether?’ said Dr. Harlow. ‘Surely not,’ lied Homer Wells. As Dr. Larch had discovered with the board of trustees, it was especially gratifying to lie to unlikable people.

My regard for jurisprudence increased, I discovered in it religion. I understood the Gita teaching of non-possession to mean that those who desired salvation should act like the trustee who, though having control over great possessions, regards not an iota of them as his own.

Hence the vocation of the Church of Christ in the world, in political conflict and social strife, is inherently eschatological. The Church is the embassy of the eschaton in the world. The church is the image of what the world is in its essential being. The Church is the trustee of the society which the world, not subjected to the power of death, is to be on that last day when the world is fulfilled in all things in God.

spend the remainder of the day in the Library of the Patent Office. He will be home at Somerset Road, Ealing, in time for tea. He will spend the evening in the workshop, working on the current model. He has achieved the type of life that he desires; he wants no other. He is perfectly, supremely happy.

their bodies seemed to be a battlefield" between the values of the west, the "'capitalist' construction in which female bodies are 'sexualized, objectified, thingified' and the traditional in which women's bodies were 'chattelized,' 'propertized,' and terrorized as trustees of family (sexual) honor." (P. 524) Lama Abu-Odeh

Dr. Gingrich and Mrs. Goodhall had prevailed upon the board of trustees; the board had requested that Larch comply with Dr. Gingrich’s recommendation of a ‘follow-up report’ on the status of each orphan’s success (or failure) in each foster home. If this added paperwork was too tedious for Dr. Larch, the board recommended that Larch take Mrs. Goodhall’s suggestion and accept an administrative assistant. Don’t I have enough history to attend to, as is? Larch wondered. He rested in the dispensary; he sniffed a little ether and composed himself. Gingrich and Goodhall, he said to himself. Ginghall and Goodrich, he muttered. Richhall and Ginggood! Goodring and Hallrich! He woke himself, giggling. ‘What are you so merry about?’ Nurse Angela said sharply to him from the hall outside the dispensary. ‘Goodballs and Ding Dong!’ Wilbur Larch said to her.

I still remember a dying seal looking at me in mute appeal as if to say, “You people are supposed to protect us. You are the trustees of our world. Why aren’t you doing your job?

The raid had been about me. The trustees of Blok wanted me back. Veego and LaBerge wanted me back. Saint Dane wanted me back. I was a popular guy.

Someone, most likely Pursey, our trustee/warder,

As her children, we were the trustees of her dazzling evensongs of the imagination, but we did not know that mothers dreamed.

Vor laughed, proud of his place here. He quoted what he’d been taught all his life. “I am the pinnacle of humanity—a trustee of Omnius, the son of General Agamemnon.

He was a follower of a Hasidic rebbe, a trustee in the synagogue, a big-shot with the authorities. In brief, a factotum.

Conservatism and conservation are two aspects of a single long-term policy, which is that of husbanding resources and ensuring their renewal. These resources include the social capital embodied in laws, customs and institutions; they also include the material capital contained in the environment, and the economic capital contained in a free but law-governed economy. According to this view, the purpose of politics is not to rearrange society in the interests of some over-arching vision or ideal, such as equality, liberty or fraternity. It is to maintain a vigilant resistance to the entropic forces that threaten our social and ecological equilibrium. The goal is to pass on to future generations, and meanwhile to maintain and enhance, the order of which we are the temporary trustees.

Within three weeks the hollowness of another Nazi promise was exposed when Hitler decreed a law bringing an end to collective bargaining and providing that henceforth “labor trustees,” appointed by him, would “regulate labor contracts” and maintain “labor peace.”18 Since the decisions of the trustees were to be legally binding, the law, in effect, outlawed strikes. Ley promised “to restore absolute leadership to the natural leader of a factory—that is, the employer… Only the employer can decide. Many employers have for years had to call for the ‘master in the house.’ Now they are once again to be the ‘master in the house.

Maybe it's because your mother is always Mom to you, or maybe it's because I was in denial, but finally it hits me: Mom is just as much his captive as I am. She's not just the quieter parent, the more reasonable one. She's the trustee trapped between the warden and the other prisoner. Immediately upon the heels of this understanding is another: I must not say this out loud. To say it out loud is to name it, and to name it is to give it irresistible power. That power will mean it can no longer be ignored. The polite fictions and convenient blind spots won't work anymore. Something will have to change. And I know, with a certainty that fills me with dread, this is something she will not do. If I say the name of this thing he's done to her, she will fight me. She will join him, because she'll have to. Because she'll have to destroy me or else admit I was right.

I’m an investment. A stock with good growth potential. Invest the nickels and reap the dollars, right? It’s how America works. The trustees could see that far, no prob, but they can’t break out of the cognitive box they’re in.

Fred had disowned us because he could. The people who’d been assigned to protect us, at least financially, were our trustees—Maryanne, Donald, Robert, and Irwin Durben—but they apparently had no interest in protecting us, especially at their own expense

Social Security and Medicare were sold to the public as insurance programs. They are not. As such, they now rely mostly on the “contributions” of younger workers and massive federal borrowing to subsidize them. Despite repeated and dire warnings about their unsustainable fiscal condition from the trustees appointed to oversee them, younger workers are compelled to continue to pay into these programs, from which they are unlikely to benefit upon their retirement and for which future generations will bear the brunt of their eventual collapse.

We helped in creating this new weapon in order to prevent the enemies of mankind from achieving it ahead of us, which, given the mentality of the Nazis, would have meant inconceivable destruction and the enslavement of the rest of the world. We delivered this weapon into the hands of the American and the British people as trustees of the whole of mankind, as fighters for peace and liberty. But so far we fail to see any guarantee of peace, we do not see any guarantee of the freedoms that were promised to the nations in the Atlantic Charter. The war is won, but the peace is not. The great powers, united in fighting, are now divided over the peace settlements. The world was promised freedom from fear, but in fact fear has increased tremendously since the termination of the war. The world was promised freedom from want, but large parts of the world are faced with starvation while others are living in abundance.

Leaving him and going out into the paint-fuming air I had the feeling that I had been talking beyond myself, had used words and expressed attitudes not my own, that I was in the grip of some alien personality lodged deep within me. Like the servant about whom I'd read in psychology class who, during a trance, had recited pages of Greek philosophy which she had overheard one day while she worked. It was as though I were acting out a scene from some crazy movie. Or perhaps I was catching up with myself and had put into words feelings which I had hitherto suppressed. Or was it, I thought, starting up the walk, that I was no longer afraid? I stopped, looking at the buildings down the bright street slanting with sun and shade. I was no longer afraid. Not of important men, not of trustees and such; for knowing now that there was nothing which I could expect from them, there was no reason to be afraid. Was that it? I felt light-headed, my ears were ringing. I went on.

(...) You Sophotechs are smarter than I am; why did you let me do such a foolish thing?” “We answer every question our resources and instruction parameters allow; we are more than happy to advise you, when and if we are asked.” “That’s not what I’m thinking of, and you know it.” “You are thinking we should use force to defend you against yourself against your will? That is hardly a thought worth thinking, sir. Your life has exactly the value you yourself place on it. It is yours to damage or ruin as you wish.” (...) “Is that another hint? Are you saying I’m destroying my life? People at the party, twice now, have said or implied that I’m going to endanger the Oecumene itself. Who stopped me?” “Not I. While life continues, it cannot be made to be without risk. The assessment of whether or not a certain risk is worth taking depends on subjective value-judgments. About such judgments even reasonable men can differ. We Sophotechs will not interfere with such decisions. (...) If we were to overrule your ownership of your own life, your life, would, in effect, become our property, and you, in effect, would become merely the custodian or trustee of that life. Do you think you would value it more in such a case, or less? And if you valued it less, would you not take greater risks and behave more self-destructively? If, on the other hand, each man’s life is his own, he may experiment freely, risking only what is his, till he find his best happiness.” “I see the results of failed experiments all around us, in these cylinders. I see wasted lives, and people trapped in mind sets and life forms which lead nowhere.” “While life continues, experimentation and evolution must also. The pain and risk of failure cannot be eliminated. The most we can do is maximize human freedom, so that no man is forced to pay for another man’s mistakes, so that the pain of failure falls only on he who risks it. And you do not know which ways of life lead nowhere. Even we Sophotechs do not know where all paths lead.” “How benevolent of you! We will always be free to be stupid.” “Cherish that freedom, young master; it is basic to all others.

She asserted that Europeans like them were robbers with guns who went all over the world stealing other people's land, which they then called their plantations. And they made the people they robbed their slaves. She was taking a long view of history, of course. Tarkington's Trustees certainly hadn't roamed the world on ships, armed to the teeth and looking for lightly defended real estate. Her point was that they were heirs to the property of such robbers, and to their mode of thinking, even if they had been born poor and had only recently dismantled an essential industry, or cleaned out a savings bank, or earned big commissions by facilitating the sale of beloved American institutions or landmarks to foreigners.

the Board of Trustees, who, in a defensive and carefully worded statement, said that “in harmony with the unique spirit of Bunny Corcoran, as well as the humane and progressive ideals of Hampden College,” a large gift was being made in his name to the American Civil Liberties Union—an organization Bunny would certainly have abhorred, had he been aware of its existence.

At the order of the Lord Trustees a parliament is again to be held in Savannah on the 2nd of March, for which deputies from every district in the colony are to be elected per plurima voca. . . . Unfortunately, there are in this country, as in England, two parties; and I am learning in a small way what a great effort it must cost in England to have a favorable parliament.

The King case ended some 13 years later with a settlement between King, the NPA, the South African Reserve Bank, King’s trustees and SARS. The settlement included plea and sentence agreements before the High Court, a fine of R3.28 million or 984 months’ (82 years’) imprisonment, and the payment of R8.75 million into the Criminal Assets Recovery Account. SARS recovered R706.70 million in outstanding taxes.19

Westerners often define spirituality as denying oneself, being detached from earthly concerns, and being intent on otherworldly values. By contrast, the Hebrews experienced the world of spirit as robust, life-affirming, and this-worldly in character. Such was the "spiritual" orientation of the Hebrews. So-called spirituality did not come by negating the richness of life's experiences or withdrawing from the world. Instead, they affirmed creation by finding a sense of holiness in the here and now. There was no division between the sacred and secular areas of life. It was all God's world, and it was to be enjoyed without a sense of shame or guilt. In Paul's words, "to the pure, all things are pure" (Tit. 1:15). As trustees and stewards of God's world, human beings were to live within it and use it in accord with divine directives.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.

In some circles emptiness is even made a goal to be sought after, under the guise of being “adaptable.” Nowhere is this illustrated more arrestingly than in an article in Life Magazine entitled “The Wife Problem.”* Summarizing a series of researches which first appeared in Fortune about the role of the wives of corporation executives, this article points out that whether or not the husband is promoted depends a great deal on whether his wife fits the “pattern.” Time was when only the minister’s wife was looked over by the trustees of the church before her husband was hired; now the wife of the corporation executive is screened, covertly or overtly, by most companies like the steel or wool or any other commodity the company uses. She must be highly gregarious, not intellectual or conspicuous, and she must have very “sensitive antennae” (again that radar set!) so that she can be forever adapting.

There may be little room for the display of this supreme qualification in the retail book business, but there is room for some. Be enterprising. Get good people about you. Make your shop windows and your shops attractive. The fact that so many young men and women enter the teaching profession shows that there are still some people willing to scrape along on comparatively little money for the pleasure of following an occupation in which they delight. It is as true to-day as it was in Chaucer's time that there is a class of men who "gladly learn and gladly teach," and our college trustees and overseers and rich alumni take advantage of this and expect them to live on wages which an expert chauffeur would regard as insufficient. Any bookshop worthy of survival can offer inducements at least as great as the average school or college. Under pleasant conditions you will meet pleasant people, for the most part, whom you can teach and form whom you may learn something.

If we could free up the time pastors devote to prepping their sermons, and making sure the choir is ready, and leading trustees meetings, and figuring out the next stewardship campaign, we would create the time for them to be in the parks with the least and the lost, to be with those who are hurting, to be in prayer and contemplation to reenergize themselves, and to lead others to do all of these same things (which they will do when they see their pastor doing it). I truly believe that if we give our pastors time to love people, people will follow suit!

Nor could I fail to recall my friendship with Howard K. Beale, professor of American History at the University of North Carolina. There he was, one day in 1940, standing just outside my room in the men’s dormitory at St. Augustine’s, in his chesterfield topcoat, white silk scarf, and bowler hat, with his calling card in hand, perhaps looking for a silver tray in which to drop it. Paul Buck, whom he knew at Harvard, had told him to look me up. He wanted to invite me to his home in Chapel Hill to have lunch or dinner and to meet his family. From that point on we saw each other regularly. After I moved to Durham, he invited me each year to give a lecture on “The Negro in American Social Thought” in one of his classes. One day when I was en route to Beale’s class, I encountered one of his colleagues, who greeted me and inquired where I was going. I returned the greeting and told him that I was going to Howard Beale’s class to give a lecture. After I began the lecture I noticed that Howard was called out of the class. He returned shortly, and I did not give it another thought. Some years later, after we both had left North Carolina, Howard told me that he had been called out to answer a long-distance phone call from a trustee of the university who had heard that a Negro was lecturing in his class. The trustee ordered Beale to remove me immediately. In recounting this story, Beale told me that he had said that he was not in the habit of letting trustees plan his courses, and he promptly hung up. Within a few years Howard accepted a professorship at the University of Wisconsin. A favorite comment from Chapel Hill was that upon his departure from North Carolina, blood pressures went down all over the state.

Then she dropped down on the window seat and leaned throbbing temples against the cool glass. She had been on her feet since five that morning, doing everybody's bidding, scolded and hurried by a nervous matron. Mrs. Lippett, behind the scenes, did not always maintain that calm and pompous dignity with which she faced an audience of Trustees and lady visitors. Jerusha gazed out across a broad stretch of frozen lawn, beyond the tall iron paling that marked the confines of the asylum, down undulating ridges sprinkled with country estates, to the spires of the village rising from the midst of bare trees.

Christ said, not a single iota of the truth He gave was to be changed, then by what right do we sit in judgment on Divinity and say: This much of Your truth we will accept, because it pleases us, and this much we will reject? We are not the creators of divine truth; we are only the trustees and the guardians. God’s truths are not optional any more than the right to happiness is optional; they are not debatable any more than the multiplication table is debatable. Any sect which starts with the assumption that it has rights over God’s truth proves that it is man-made, and a religion that is man-made can be man-unmade. But a Church which is God-made cannot be man-unmade.

who shall in any way, publicly or privately, in print, writing, or by the spoken word, adversely criticize military training at or by Isaiah College, or in any other institution of learning in the United States, or by the state militias, federal forces, or other officially recognized military organizations in this country, shall be liable to immediate dismissal from this college, and any student who shall, with full and proper proof, bring to the attention of the President or any Trustee of the college such malign criticism by any person whatever connected in any way with the institution shall receive extra credits in his course in military training, such credits to apply to the number of credits necessary for graduation.

SHE TOLD THE TRUSTEES, who had surely vacationed in the Caribbean, about the Carib Indian chief who was about to be burned at the stake by Spaniards. His crime was his failure to see the beauty of his people's becoming slaves in their own country. This chief was offered a cross to kiss before a professional soldier or maybe a priest set fire to the kindling and logs piled up above his kneecaps. He asked why he should kiss it, and he was told that the kiss would get him into Paradise, where he would meet God and so on. He asked if there were more people like the Spaniards up there. He was told that of course there were. In that case, he said, he would leave the cross unkissed. He said he didn't want to go to yet another place where people were so cruel.

Sharpshooters Yeomanry Museum who, with his fellow trustees, have allowed me to use a number of their photographs in this book. I wish them the best of luck as they establish their regimental museum at Hever Castle. I would also like to thank the staff at the Air and Army historical branches who have also been particularly helpful in allowing me to access and use their crown copyrighted images. I would particularly like to single out Jo Bandy and Bob Evans in the Army Historical Branch and Mary Hudson in the Air Historical Branch. I feel I have been blessed in finding an excellent publisher in Helion. Duncan Rogers and his team have been helpful and enthusiastic about the book and made generous allowances for photos, diagrams and maps. I should add that George

We attach to most of our chapels a cultural hall so that our youth may have a place to dance, to perform their talents in musicals and other uplifting entertainment, and we hope our youth leaders as trustees of the building will see to it that only wholesome, uplifting activities are performed in this building. Should you have any reservations whether or not an activity, a style of dancing or tempo of music is in accord with Church standards, may I suggest this guide: Does it uplift and inspire one to higher ideals? Does it develop wholesome relationships between young men and women, or appeal to and arouse their baser instincts? Will it cause one to be a better Latter-day Saint and lead one closer to the Savior? Avoid all activities and dances which bring the world's demoralizing standards into this sacred meeting place.

Not everyone on campus was fond of my hobbies. After football practice one day, one of my coaches informed me that the dean of men wanted to see me. I wasn’t sure what I had done wrong, but I knew they had me on something. I walked into the office, and he asked me to close the door. “We have a problem,” he said. “Do you know what street you live on? Do you know the name of it?” “Vetville?” I asked him. “Let me refresh your memory,” he said. “You live on Scholar Drive.” Apparently, the president of Louisiana Tech had given members of the board of trustees a tour of campus the day before. “When we went to where you live, it wasn’t very scholarly,” the dean told me. “There were old boats, motors, duck decoys, and fishnets littering your front yard. He was embarrassed. This is an institution of higher learning.” “That’s my equipment,” I told him. “But everybody’s yard is mowed-except yours,” he replied. “At least the frost will get it,” I said. “It will lay down flat as a pancake when the frost gets it.” “It’s July,” the dean said. “Cut your grass.

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?

It doesn't take ten years of study, you don't need to go to the University, to find out that this is a damned good world gone wrong. Gone wrong, because it is being monkeyed with by people too greedy and mean and wrong-hearted altogether to do the right thing by our common world. They've grabbed it and they won't let go. They might lose their importance; they might lose their pull. Everywhere it's the same. Beware of the men you make your masters. Beware of the men you trust. We've only got to be clear-headed to sing the same song and play the same game all over the world, we common men. We don't want Power monkeyed with, we don't want Work and Goods monkeyed with, and, above all, we don't want Money monkeyed with. That's the elements of politics everywhere. When these things go wrong, we go wrong. That's how people begin to feel it and see it in America. That's how we feel it here -- when we look into our minds. That's what common people feel everywhere. That's what our brother whites -- "poor whites" they call them -- in those towns in South Carolina are fighting for now. Fighting our battle. Why aren't we with them? We speak the same language; we share the same blood. Who has been keeping us apart from them for a hundred and fifty-odd years? Ruling classes. Politicians. Dear old flag and all that stuff! Our school-books never tell us a word about the American common man; and his school-books never tell him a word about us. They flutter flags between us to keep us apart. Split us up for a century and a half because of some fuss about taxing tea. And what are our wonderful Labour and Socialist and Communist leaders doing to change that? What are they doing to unite us English-speaking common men together and give us our plain desire? Are they doing anything more for us than the land barons and the factory barons and the money barons? Not a bit of it! These labour leaders of to-day mean to be lords to-morrow. They are just a fresh set of dishonest trustees. Look at these twenty-odd platforms here! Mark their needless contradictions! Their marvellous differences on minor issues. 'Manoeuvres!' 'Intrigue.' 'Personalities.' 'Monkeying.' 'Don't trust him, trust me!' All of them at it. Mark how we common men are distracted, how we are set hunting first after one red herring and then after another, for the want of simple, honest interpretation...

In the age of democratic nationalism, imperialism needed deeper self-justifications: The idea that despotism of any kind was an offence against humanity, had crystallised into an instinctive feeling, and modern morality and sentiment revolted against the enslavement of nation by nation, of class by class or of man by man. Imperialism had to justify itself to this modern sentiment and could only do so by pretending to be a trustee of liberty, commissioned from on high to civilize the uncivilized and train the untrained until the time had come when the benevolent conqueror had done his work and could unselfishly retire. Such were the professions with which England justified her usurpation of the heritage of the Moghul and dazzled us into acquiescence in servitude by the splendour of her uprightness and generosity. Such was the pretence with which she veiled her annexation of Egypt. These Pharisiac pretensions were especially necessary to British Imperialism because in England the Puritanic middle class had risen to power and imparted to the English temperament a sanctimonious self-righteousness which refused to indulge in injustice and selfish spoliation except under a cloak of virtue, benevolence and unselfish altruism.

If the widget company consistently earned a superior return on capital throughout the period, or if capital employed only doubled during the CEO’s reign, the praise for him may be well deserved. But if return on capital was lackluster and capital employed increased in pace with earnings, applause should be withheld. A savings account in which interest was reinvested would achieve the same year-by-year increase in earnings—and, at only 8% interest, would quadruple its annual earnings in 18 years. The power of this simple math is often ignored by companies to the detriment of their shareholders. Many corporate compensation plans reward managers handsomely for earnings increases produced solely, or in large part, by retained earnings—i.e., earnings withheld from owners. For example, ten-year, fixed-price stock options are granted routinely, often by companies whose dividends are only a small percentage of earnings. An example will illustrate the inequities possible under such circumstances. Let’s suppose that you had a $100,000 savings account earning 8% interest and “managed” by a trustee who could decide each year what portion of the interest you were to be paid in cash. Interest not paid out would be “retained earnings” added to the savings account to compound. And let’s suppose that your trustee, in his superior wisdom, set the “pay-out ratio” at one-quarter of the annual earnings.

It was normal, then, that he should be missed, even mourned—for it’s a hard thing when someone dies at a school like Hampden, where we were all so isolated, and thrown so much together. But I was surprised at the wanton display of grief which spewed forth once his death became official. It seemed not only gratuitous, but rather shameful given the circumstances. No one had seemed very torn up by his disappearance, even in those grim final days when it seemed that the news when it came must certainly be bad; nor, in the public eye, had the search seemed much besides a massive inconvenience. But now, at news of his death, people were strangely frantic. Everyone, suddenly, had known him; everyone was deranged with grief; everyone was just going to have to try and get on as well as they could without him. “He would have wanted it that way.” That was a phrase I heard many times that week on the lips of people who had absolutely no idea what Bunny wanted; college officials, anonymous weepers, strangers who clutched and sobbed outside the dining halls; from the Board of Trustees, who, in a defensive and carefully worded statement, said that “in harmony with the unique spirit of Bunny Corcoran, as well as the humane and progressive ideals of Hampden College,” a large gift was being made in his name to the American Civil Liberties Union—an organization Bunny would certainly have abhorred, had he been aware of its existence.

The scheme began to unravel following the Panic of 1873 when railroad investments failed. The bank experienced several runs at the height of the panic. The panic would not have affected the bank if it had been a savings bank, but by 1866, the business of the bank had become…reckless speculation, over-capitalization, stock manipulation, intrigue and bribery, and downright plundering…. In a last ditch effort to save the bank, the Trustees appointed Frederick Douglas as Bank President in March of 1874. Douglass did not ask to be nominated and the Bank Board knew that Douglass had no experience in banking, but they felt that his reputation and popularity would restore confidence to fleeing depositors….Douglas lent the bank $10,000 of his own money to cover the bank’s illiquid assets….Douglass quickly discovered that the bank was full of dead men’s bones, rottenness and corruption. As soon as Douglass realized that the bank was headed towards certain failure, he imposed drastic spending cuts to limit depositors’ losses. He then relayed this information to Congress, underscoring the bank’s insolvency, and declaring that he could no longer ask his people to deposit their money in it. Despite the other Trustees’ attempts to convince Congress otherwise, Congress sided with Douglass, and on June 20, 1874, Congress amended the Charter to authorize the Trustees to end operations. Within a few weeks’ time, the bank’s doors were shut for good on June 29, 1874, leaving 61,131 depositors without access to nearly $3 million dollars in deposits. More than half of accumulated black wealth disappeared through the mismanagement of the Freedman’s Savings Bank. And what is most lamentable…is the fact that only a few of those who embezzled and defrauded the one-time liquid assets of this bank were ever prosecuted….Congress did appoint a commission led by John AJ Cresswell to look into the failure and to recover as much of the deposits as possible. In 1880, Henry Cook testified about the bank failure and said that bank’s depositors were victims of a widespread universal sweeping financial disaster. In other words, it was the Market’s fault, not his. The misdeeds of the bank’s management never came to light.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

Notice that Jesus knows exactly who he is asking to lead his community: a sinner. As all Christian leaders have been, are, and will be, Peter is imperfect. And as all good Christian leaders are, Peter is well aware of his imperfections. The disciples too know who they are getting as their leader. They will not need—or be tempted—to elevate Peter into some semi-divine figure; they have seen him at his worst. Jesus forgives Peter because he loves him, because he knows that his friend needs forgiveness to be free, and because he knows that the leader of his church will need to forgive others many times. And Jesus forgives totally, going beyond what would be expected—going so far as to establish Peter as head of the church.11 It would have made more earthly sense for Jesus to appoint another, non-betraying apostle to head his church. Why give the one who denied him this important leadership role? Why elevate the manifestly sinful one over the rest? One reason may be to show the others what forgiveness is. In this way Jesus embodies the Father in the Parable of the Prodigal Son, who not only forgives the son, but also, to use a fishing metaphor, goes overboard. Jesus goes beyond forgiving and setting things right. A contemporary equivalent would be a tenured professor stealing money from a university, apologizing, being forgiven by the board of trustees, and then being hired as the school’s president. People would find this extraordinary—and it is. In response, Peter will ultimately offer his willingness to lay down his life for Christ. But on the shore of the Sea of Galilee, he can’t know the future. He can’t understand fully what he is agreeing to. Feed your sheep? Which sheep? The Twelve? The disciples? The whole world? This is often the case for us too. Even if we accept the call we can be confused about where God is leading us. When reporters used to ask the former Jesuit superior general Pedro Arrupe where the Jesuit Order was going, he would say, “I don’t know!” Father Arrupe was willing to follow, even if he didn’t know precisely what God had in mind. Peter says yes to the unknowable, because the question comes from Jesus. Both Christ’s forgiveness and Peter’s response show us love. God’s love is limitless, unconditional, radical. And when we have experienced that love, we can share it. The ability to forgive and to accept forgiveness is an absolute requirement of the Christian life. Conversely, the refusal to forgive leads ineluctably to spiritual death. You may know families in which vindictiveness acts like a cancer, slowly eating away at love. You may know people whose marriages have been destroyed by a refusal to forgive. One of my friends described a couple he knew as “two scorpions in a jar,” both eagerly waiting to sting the other with barbs and hateful comments. We see the communal version of this in countries torn by sectarian violence, where a climate of mutual recrimination and mistrust leads only to increasing levels of pain. The Breakfast by the Sea shows that Jesus lived the forgiveness he preached. Jesus knew that forgiveness is a life-giving force that reconciles, unites, and empowers. The Gospel by the Sea is a gospel of forgiveness, one of the central Christian virtues. It is the radical stance of Jesus, who, when faced with the one who denied him, forgave him and appointed him head of the church, and the man who, in agony on the Cross, forgave his executioners. Forgiveness is a gift to the one who forgives, because it frees from resentment; and to the one who needs forgiveness, because it frees from guilt. Forgiveness is the liberating force that allowed Peter to cast himself into the water at the sound of Jesus’s voice, and it is the energy that gave him a voice with which to testify to his belief in Christ.

The initial aim of Georgia’s founder, James Edward Oglethorpe, and the colony’s twenty trustees was to create an Eden in which England’s “downtrodden” would find opportunity to become sturdy yeoman, growing grapes for wine and mulberry trees for silk. In 1732, sensing in advance these would bring Georgia to grief, Oglethorpe convinced Parliament to outlaw liquor, slaves, large plantations, lawyers, and Catholics.

Rulers are no more than attorneys, agents, and trustees, for the people; and if the cause, the interest and trust, is insidiously betrayed, or wantonly trifled away, the people have a right to revoke the authority that they themselves have deputed, and to constitute abler and better agents, attorneys, and trustees.

a trustee of the church or a minister—all with the purpose of atoning for a guilty conscience.

The Vietnamese worshiped their ancestors as the source of their lives, their fortunes, and their civilization. In the rites of ancestor worship the child imitated the gestures of his grandfather so that when he became the grandfather, he could repeat them exactly to his grandchildren. In this passage of time that had no history the death of a man marked no final end. Buried in the rice fields that sustained his family, the father would live on in the bodies of his children and grandchildren. As time wrapped around itself, the generations to come would regard him as the source of their present lives and the arbiter of their fate. In this continuum of the family “private property” did not really exist, for the father was less of an owner than a trustee of the land to be passed on to his children. To the Vietnamese the land itself was the sacred, constant element: the people flowed over the land like water, maintaining and fructifying it for the generations to come.

Think of yourself as a multibillion-dollar corporation. You, of course, are the CEO. Sure, you might have some family and friends on your board of trustees but ultimately this is your company.

The mandatory system was designed to give colonialism a cleaner, more modern look. The Allied powers refrained from dividing up the conqueror’s spoils as in the past; rather they invited themselves to serve as “trustees” for backward peoples, with the ostensible purpose of preparing them for independence. This new form of colonialism was said to incorporate international law, as well as the principles of democracy and justice, and respect the wishes of the inhabitants of each country. Awarded by the League of Nations, mandates could, theoretically, be revoked by it.42 In reality though, the postwar system was merely a reworking of colonial rule.

Not only is Georgia thus the geographical focus of our Negro population, but in many other respects, both now and yesterday, the Negro problems have seemed to be centered in this State. No other State in the Union can count a million Negroes among its citizens,—a population as large as the slave population of the whole Union in 1800; no other State fought so long and strenuously to gather this host of Africans. Oglethorpe thought slavery against law and gospel; but the circumstances which gave Georgia its first inhabitants were not calculated to furnish citizens over-nice in their ideas about rum and slaves. Despite the prohibitions of the trustees, these Georgians, like some of their descendants, proceeded to take the law into their own hands; and so pliant were the judges, and so flagrant the smuggling, and so earnest were the prayers of Whitefield, that by the middle of the eighteenth century all restrictions were swept away, and the slave-trade went merrily on for fifty years and more.

May You Remain Stable knowing past, present, future all at once. Unshakeable as the Witness of this Drama. The Trustee Solid and Free.

Throughout, the Museum reflects the personal taste of Mrs. Whitney. In each case final choice of a work of art depended on her, since there is no board of trustees. This is a Museum founded, maintained and managed by artists, since Mrs. Whitney, the curator, and his assistants are sculptors or painters.

Harris & Partners are a specialist licensed insolvency trustee (LIT) providing debt solutions to clients, with numerous offices in Ontario and across Canada. We understand the challenges businesses and individuals face when they find themselves in debt, and we aim to provide solutions to remove or at least reduce the burden. We service Markham, Calgary, Markham, St Catharines, Toronto, Hamilton, Pickering, Oshawa, Brampton, North York, Brantford, Waterloo, Ottawa, and Barrie.

As the People are the Fountain of Power and Authority, the original Seat of Majesty, the Authors of Laws, and the Creators of Officers to execute them; if they shall find the Power they have conferred abused by their Trustees, their Majesty violated by Tyranny or by Usurpation, their Authority prostituted to support Violence or screen Corruption, the Laws grown pernicious through Accidents unforeseen or unavoidable, or rendered ineffectual through the Infidelity and Corruption of the Executors of them; then it is their Right, and what is their Right is their Duty, to resume that delegated Power, and call their Trustees to an Account; to resist the Usurpation, and extirpate the Tyranny; to restore their sullied Majesty and prostituted Authority; to suspend, alter, or abrogate those Laws, and punish their unfaithful and corrupt Officers. Nor is it the Duty only of the united Body; but every Member of it ought, according to his respective Rank, Power, and Weight in the Community, to concur in advancing and supporting those glorious Designs.

WHO’s budget is highly earmarked, it is “driven by what [she calls] donor interests.”126 According to McGoey, “According to its charter, the WHO is meant to be accountable to member governments. The Gates Foundation, on the other hand, is accountable to no one other than its three trustees: Bill, Melinda, and Berkshire Hathaway CEO Warren Buffett.

The oil baron scion joined the American Eugenics Society and served as trustee of the Bureau of Social Hygiene. The Rockefeller Foundation dispatched hefty donations in the 1920s and early 1930s to hundreds of German researchers,

Fortunately, I had someone I could call: Shirley Temple Black, the child superstar who had grown up to serve as an ambassador and chief of protocol for the United States. I had gotten to know Shirley because her husband, Charlie Black, was on Woods Hole’s board of trustees.

The second conviction is that we are trustees of how people spend their time.

Have not these chief executives carried through a silent revolution, a managerial revolution from the top, and has not their revolution transformed the very meaning of property? Are not, in short, the old expropriators now expropriated by their salaried managers? Maybe the chief executives are trustees for a variety of economic interests, but what are the checks upon how fair and well they perform their trusts? And was it not the state, subject to the control of a free electorate, that was to be the responsible trustee, the impartial umpire, the expert broker of conflicting interests and contending powers?

But not Owen Young. During World War I and the ’twenties, he changed all that. To him, the corporation was a public institution, and its leaders, although not of course elected by the public, were responsible trustees. ‘A big business in Owen D. Young’s mind is not … a private business … it is an institution.

This book attempts to evaluate the roles of the traditional landowners (whose reckless lifestyles led to bankruptcy and the acquisition of their lands by commercially-minded entrepreneurs); the new breed of accountant trustees (for whom financial probity was paramount); the Highland Potato Famine; James Cheyne, the clearing landlord; events elsewhere on Lismore, particularly on the Baleveolan estate, factored by Allan MacDougall; the influence of the Lismore Agricultural Society; investment in infrastructure on the Airds estate; the differing fates of farmers and cottars; the lack of alternative employment for the young; and opportunites elsewhere, particularly in the Central Belt of Scotland.

We have exercised power as trustees for the people, with an abiding sense of our fiduciary responsibility…When those in office regard the power vested in them as a personal prerogative, they inevitably enrich themselves, promote their families, and favor their friends. The fundamental structures of the modern state are eroded, like the supporting beams of a house after termites have attacked them. Then the people have to pay dearly and long for the sins and crimes of their leaders.

What can I not doubt? The reality of suffering. It brooks no arguments. Nihilists cannot undermine it with skepticism. Totalitarians cannot banish it. Cynics cannot escape from its reality. Suffering is real, and the artful infliction of suffering on another, for its own sake, is wrong. That became the cornerstone of my belief. Searching through the lowest reaches of human thought and action, understanding my own capacity to act like a Nazi prison guard or a gulag archipelago trustee or a torturer of children in a dungeon, I grasped what it meant to “take the sins of the world onto oneself.” Each human being has an immense capacity for evil. Each human being understands, a priori, perhaps not what is good, but certainly what is not. And if there is something that is not good, then there is something that is good. If the worst sin is the torment of others, merely for the sake of the suffering produced—then the good is whatever is diametrically opposed to that. The good is whatever stops such things from happening.

Jason Kurland, forty-seven, represented them all. In fall 2011, Kurland, then an attorney at the Long Island branch of the firm Rivkin Radler specializing in commercial real estate law, received a phone call that would determine his future. The caller, seeking legal advice, had gotten Kurland’s name from another client. Payment would not be an issue because he and two coworkers had just won a $254 million Powerball jackpot. After taxes on their lump-sum payout, they would have $104 million to share. We stereotype lottery winners as financially unsophisticated. Not these guys. They were a founding partner, senior portfolio manager, and chief investment officer for Belpointe Asset Management, a financial firm in Greenwich, Connecticut, where mansions sprout from spacious lots and single-family homes list for quintuple the national median price. Kurland was no lottery expert, but he quickly made it his business to become one. He researched how different states tax lottery winnings, whether and how big jackpot winners need to be identified (at least eight states let them remain anonymous), and the legal tricks one might use, depending on location, to claim a monster windfall. Claiming in the name of a trust or a limited liability corporation, for instance, won’t reduce the initial tax hit, but it may limit a winner’s public exposure. Some states let you claim using a legal entity and others don’t. Some require press conferences. Some allow an attorney to claim the prize as a trustee. “In that case, the attorney signs the back of the ticket—and you have to make sure you trust that attorney,” Kurland said. (We will come to see the irony in that advice.)

Trustees, voting members, organizational leaders, educational boards, and so on must not tolerate the spread of wokeness any longer.

And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them—I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent [pg 060] natural agency by which the past lives in the present and the present for the future, I define humanity, in the universal tongue of mathematics and mechanics, to be the time-binding class of life.

When a debtor files a case to reorganize under Chapter 11, the debtor becomes the debtor-in-possession of the estate and takes on the rights, powers, and fiduciary duties of a trustee. Id. §§ 1101, 1106-1108; see also CFTC v. Weintraub, 471 U.S. 343, 355 (1985). In The Matter of Woerner, (5th Cir. 2015).

Perhaps the most stunning illustration of this early demand for education was the work of an African-born woman who was a former slave. In 1793 Lucy Terry Prince boldly demanded an audience before the trustees of the newly established Williams College for Men, who had refused to admit her son into the school. Unfortunately, the racist prejudices were so strong that Lucy Prince’s logic and eloquence could not sway the trustees of this Vermont institution. Yet she aggressively defended her people’s desire for—and right to—education. Two years later Lucy Terry Prince successfully defended a land claim before the highest court of the land, and according to surviving records, she remains the first woman to have addressed the Supreme Court of the United States.

The bigger lesson for The Friction Project is that making snap judgments about what ought to be hard and what ought to be easy is risky business. Savvy trustees hit the pause button and figure out what to make easy, hard, or impossible before they turn to how to do it. They strive to get things done as quickly and cheaply as possible but keep searching for signs that it will take longer to go fast and cost more money to do things cheaply.

The minister who delivers the sermon and directs the Sunday school understands these goals and normally goes along with them, but he also knows that his primary goals are not to serve the community. His primary goal is always to serve God. Normally there’s no conflict but occasionally one creeps in when trustees oppose the minister’s sermons and threaten reduction of funds. That happens. A true minister, in such situations, must act as though he’d never heard the threats. His primary goal isn’t to serve the members of the community, but always God. The primary goal of the Church of Reason, Phaedrus said, is always Socrates’ old goal of truth, in its ever-changing forms, as it’s revealed by the process of rationality. Everything else is subordinate to that.

author of this book is a student of governance, a consultant to boards, and a nonprofit trustee who has also served as a full-time administrator in nonprofit institutions.

[to Samuel Urlsperger, 13 Oct 1732:] I am now directed to inform You that there has been a Conference here between the Gentlemen [Trustees] empowered by His Majesty to make a new Settlement in Georgia in South Carolina, and the Gentlemen of this Society [S.P.C.K.] concerning the most effectual Method of relieving the Distresses of the Persecuted Protestants of Saltzburg, that the Gentlemen of both Societies are of Opinion that this would best be done by Settling them in Georgia because they will there be put immediately into Possession of Land which will belong to themselves and their Posterity for ever, and will there enjoy all the Rights and Priviledges, Religious and Civil of English-born Subjects, and likewise that the Gentlemen have come to a Resolution to apply some of the Contributions which they shall receive to this Purpose if it shall be agreeable to the Poor People.

A Michigan school board trustee has resigned after a flippant comment about “shooting” children with food allergies.