“I’m going to tell you something important. Grown-ups don’t look like grown-ups either. Outside, they’re big and thoughtless and always know what they’re doing. Inside, they look just like they always have, Like they did when they were your age. The truth is, there aren’t any grown-ups. Not one, in the whole wide world.”—Neil Gaiman, The Ocean at the End of the Lane (via sparksofquotes)
“This is a time of shame and sorrow. It is not a day for politics. I have saved this one opportunity, my only event of today, to speak briefly to you about the mindless menace of violence in America which again stains our land and every one of our lives. It is not the concern of any one race. The victims of the violence are black and white, rich and poor, young and old, famous and unknown. They are, most important of all, human beings whom other human beings loved and needed. No one - no matter where he lives or what he does - can be certain who will suffer from some senseless act of bloodshed. And yet it goes on and on and on in this country of ours. Why? What has violence ever accomplished? What has it ever created? No martyr’s cause has ever been stilled by an assassin’s bullet. No wrongs have ever been righted by riots and civil disorders. A sniper is only a coward, not a hero; and an uncontrolled, uncontrollable mob is only the voice of madness, not the voice of reason. Whenever any American’s life is taken by another American unnecessarily - whether it is done in the name of the law or in the defiance of the law, by one man or a gang, in cold blood or in passion, in an attack of violence or in response to violence - whenever we tear at the fabric of the life which another man has painfully and clumsily woven for himself and his children, the whole nation is degraded. “Among free men,” said Abraham Lincoln, “there can be no successful appeal from the ballot to the bullet; and those who take such appeal are sure to lose their cause and pay the costs.” Yet we seemingly tolerate a rising level of violence that ignores our common humanity and our claims to civilization alike. We calmly accept newspaper reports of civilian slaughter in far-off lands. We glorify killing on movie and television screens and call it entertainment. We make it easy for men of all shades of sanity to acquire whatever weapons and ammunition they desire. Too often we honor swagger and bluster and wielders of force; too often we excuse those who are willing to build their own lives on the shattered dreams of others. Some Americans who preach non-violence abroad fail to practice it here at home. Some who accuse others of inciting riots have by their own conduct invited them. Some look for scapegoats, others look for conspiracies, but this much is clear: violence breeds violence, repression brings retaliation, and only a cleansing of our whole society can remove this sickness from our soul. For there is another kind of violence, slower but just as deadly destructive as the shot or the bomb in the night. This is the violence of institutions; indifference and inaction and slow decay. This is the violence that afflicts the poor, that poisons relations between men because their skin has different colors. This is the slow destruction of a child by hunger, and schools without books and homes without heat in the winter. This is the breaking of a man’s spirit by denying him the chance to stand as a father and as a man among other men. And this too afflicts us all. I have not come here to propose a set of specific remedies nor is there a single set. For a broad and adequate outline we know what must be done. When you teach a man to hate and fear his brother, when you teach that he is a lesser man because of his color or his beliefs or the policies he pursues, when you teach that those who differ from you threaten your freedom or your job or your family, then you also learn to confront others not as fellow citizens but as enemies, to be met not with cooperation but with conquest; to be subjugated and mastered. We learn, at the last, to look at our brothers as aliens, men with whom we share a city, but not a community; men bound to us in common dwelling, but not in common effort. We learn to share only a common fear, only a common desire to retreat from each other, only a common impulse to meet disagreement with force. For all this, there are no final answers. Yet we know what we must do. It is to achieve true justice among our fellow citizens. The question is not what programs we should seek to enact. The question is whether we can find in our own midst and in our own hearts that leadership of humane purpose that will recognize the terrible truths of our existence. We must admit the vanity of our false distinctions among men and learn to find our own advancement in the search for the advancement of others. We must admit in ourselves that our own children’s future cannot be built on the misfortunes of others. We must recognize that this short life can neither be ennobled or enriched by hatred or revenge. Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.”—Bobby
“Nous découvrons un Islam qui n’a pas grand chose avec ce que l’on peut observer aujourd’hui. Il répond a la crise qui le frappe ( les Croisades, la menace mongole, l’insurrection des minorités) par un déploiement d’imagination, d’inventivité, de liberté, pour tout dire, qui proprement confond. Témoin de l’inconduite des puissants, le petit peuple, qui n’a pas les yeux dans la poche, s’apprête à prendre la relève : c’est lui qui parle ici, sans mâcher ses mots. Et derrière lui, avec lui, la Femme, ferment de tous les bouleversements : intraitable ou rusée, soumise à l’implacable destin ou révoltée contre la condition injuste que la loi lui impose, farouchement indépendante ou esclave de la passion… Elle est tout cela. À l’image d’un monde qui vit ces contradictions dans une exubérance de tous les instants et que la sagesse elle-même ne détourne jamais du plaisir.”—Introduction aux Milles et une nuits, René Khawam
Ça a commencé y a trois ans, notre premier voyage en Écosse. La ville de départ de notre randonnée s’écrit Milngavie, mais se dit “Mullgaye”.
L’an dernier la partie de l’île de Skye où nous étions s’appelait Sleat mais se prononçait Slate. Et a chaque station de train on découvrait les traductions Gaélique des noms.
J’ai acheté un bouquin pas mal sur l’île de Skye sur le parcours a pied d’un mec là bas. À la fin il y a un petit appendice sur des bases de Gaélique dont vous aurez certainement besoin dans la vie de tout les jours.
Mhadaigh se prononce Vatee et Dearg, Jerrag. Rajoutez à ça l’accent écossais et commencez déjà a préparer le stylo pour communiquer sur là ou vous voulez aller.
Premières bases donc :
Bh et mh se prononcent v en début de mot et sont muets quand ils sont placés au milieu. En fin de mot mh se prononce v et bh peut être muet. ( ou peut être pas a votre convenance)
En début de mot fh est muet, tandis que sh et th se prononcent h.
He says the problem with teachers is
What’s a kid going to learn
from someone who decided his best option in life
was to become a teacher?
He reminds the other dinner guests that it’s true
what they say about teachers:
Those who can, do; those who can’t, teach.
I decide to bite my tongue instead of his
and resist the temptation to remind the dinner guests
that it’s also true what they say about lawyers.
Because we’re eating, after all, and this is polite conversation.
I mean, you’re a teacher, Taylor.
Be honest. What do you make?
And I wish he hadn’t done that— asked me to be honest—
because, you see, I have this policy about honesty and ass-‐kicking:
if you ask for it, then I have to let you have it.
You want to know what I make?
I make kids work harder than they ever thought they could.
I can make a C+ feel like a Congressional Medal of Honor
and an A-‐ feel like a slap in the face.
How dare you waste my time
with anything less than your very best.
I make kids sit through 40 minutes of study hall
in absolute silence. No, you may not work in groups.
No, you may not ask a question.
Why won’t I let you go to the bathroom?
Because you’re bored.
And you don’t really have to go to the bathroom, do you?
I make parents tremble in fear when I call home:
Hi. This is Mr. Mali. I hope I haven’t called at a bad time,
I just wanted to talk to you about something your son said today.
To the biggest bully in the grade, he said,
“Leave the kid alone. I still cry sometimes, don’t you?
It’s no big deal.”
And that was noblest act of courage I have ever seen.
I make parents see their children for who they are
and what they can be.
You want to know what I make? I make kids wonder,
I make them question.
I make them criticize.
I make them apologize and mean it.
I make them write.
I make them read, read, read.
I make them spell definitely beautiful, definitely beautiful, definitely beautiful
over and over and over again until they will never misspell
either one of those words again.
I make them show all their work in math
and hide it on their final drafts in English.
I make them understand that if you’ve got this,
then you follow this,
and if someone ever tries to judge you
by what you make, you give them this.
Here, let me break it down for you, so you know what I say is true:
Teachers make a goddamn difference! Now what about you?