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magine a busy commuting student preparing both emotionally and intellectually for class by listening to a podcast on the drive to school, then reinforcing the day’s learning by listening to another podcast, or perhaps the same podcast, on the drive back home.

native expressiveness,

s there a noncommercial alternative to Podshow, Odeo, or other such services? Yes: “Ourmedia: The Global Home for Grassroots Media” (http://www.ourmedia.org/).

Miss Havisham and her family Miss Havisham, wealthy spinster who takes Pip on as a companion and whom Pip suspects is his benefactor. Miss Havisham does not discourage this as it fits into her own spiteful plans. She later apologizes to him as she's overtaken by guilt. He accepts her apology and she is badly burnt when her dress catches aflame from a spark which leapt from the fire. Pip saves her, but she later dies from her injuries. Estella (Havisham), Miss Havisham's adopted daughter, whom Pip pursues romantically throughout the novel. She is secretly the daughter of Molly, Jaggers' housekeeper, and Abel Magwitch, Pip's convict, but was given up to Miss Havisham after a murder trial. Estella represents the life of wealth and culture for which Pip strives. Since her ability to love has been ruined by Miss Havisham, she is unable to return Pip's passion. She warns Pip of this repeatedly, but he is unwilling or unable to believe her. At one point, Estella is walking up some iron stairs representing how she is of a higher class than Pip when in fact she is of the same class. Arthur (Havisham), Miss Havisham's half-brother, who felt he was shortchanged in his inheritance by their father's preference for his daughter. He joined with Compeyson in the scheme to cheat Miss Havisham of large sums of money by gaining Miss Havisham's trust through promise of marriage to Compeyson. Arthur is haunted by the memory of the scheme and sickens and dies in a delirium, imagining that the still-living Miss Havisham is in his room, coming to kill him. Arthur has died before the beginning of the novel and gambled heavily, being drunk quite often. Matthew Pocket, a cousin of Miss Havisham's. He is the patriarch of the Pocket family, but unlike others of her relatives he is not greedy for Havisham's wealth. Matthew Pocket has a family of nine children, two nurses, a housekeeper, a cook, and a pretty but useless wife (named Belinda). He also tutors young gentlemen, such as Bentley Drummle, Startop, Pip, and his own son Herbert, who live on his estate. Herbert Pocket, a member of the Pocket family, Miss Havisham's presumed heirs, whom Pip first meets as a "pale young gentleman" who challenges Pip to a fist fight at Miss Havisham's house when both are children. He is the son of Matthew Pocket, Pip's tutor in the "gentlemanly" arts, and shares his apartment with Pip in London, becoming Pip's fast friend who is there to share Pip's happiness as well as his troubles. He is in love with a girl called Clara. Herbert keeps it secret because he knows his mother would say she is below his "station". Camilla, an ageing, talkative relative of Miss Havisham who does not care much for Miss Havisham and only wants her money. She is one of the many relatives who hang around Miss Havisham "like flies" for her wealth. Cousin Raymond, another ageing relative of Miss Havisham who is only interested in her money. He is married to Camilla. Georgiana, an ageing relative of Miss Havisham who is only interested in her money. Sarah Pocket, "a dry, brown corrugated old woman, with a small face that might have been made out of walnut shells, and a large mouth like a cat's without the whiskers." Another ageing relative of Miss Havisham who is only interested in her money

Characters from Pip's youth The Convict, an escapee from a prison ship, whom Pip treats kindly, and who turns out to be his benefactor, at which time his real name is revealed to be Abel Magwitch, but who is also known as Provis and Mr. Campbell in parts of the story to protect his identity. Pip also covers him as his uncle in order that no one recognizes him as a convict sent to Australia years before. Abel Magwitch, the convict's given name, who is also Pip's benefactor. Provis, a name that Abel Magwitch uses when he returns to London, to conceal his identity. Pip also says that "Provis" is his uncle visiting from out of town. Mr. Campbell, a name that Abel Magwitch uses after he is discovered in London by his enemy. Mr. and Mrs. Hubble, simple folk who think they are more important than they really are. They live in Pip's village. Mr. Wopsle, the clerk of the church in Pip's village. He later gives up the church work and moves to London to pursue his ambition to be an actor, even though he is not very good. Mr. Waldengarver, the stage name that Mr. Wopsle adopts as an actor in London. Biddy, Mr. Wopsle's second cousin; she runs an evening school from her home in Pip's village and becomes Pip's teacher. A kind and intelligent but poor young woman, she is, like Pip and Estella, an orphan. She is the opposite of Estella. Pip ignores her obvious love for him as he fruitlessly pursues Estella. After he realizes the error of his life choices, he returns to claim Biddy as his bride, only to find out she has married Joe Gargery. Biddy and Joe later have two children, one named after Pip whom Estella mistakes as Pip's child in the original ending. Orlick was attracted to her, but his affection was unreciprocated

Most of the world's great religious centers, past and present, have been destinations for pilgrimages

Göbekli Tepe may be the first of all of them, the beginning of a pattern. What it suggests, at least to the archaeologists working there, is that the human sense of the sacred—and the human love of a good spectacle—may have given rise to civilization itself.

The way to improve education is to have national standards and national tests to reveal whether standards are being met.

Our schools are not broken. The problem is poverty.

No educator is opposed to assessments that help students to improve their learning. We are, however, opposed to excessive and inappropriate assessments.

The Birth of ReligionWe used to think agriculture gave rise to cities and later to writing, art, and religion. Now the world’s oldest temple suggests the urge to worship sparked civilization.

Before them are dozens of massive stone pillars arranged into a set of rings, one mashed up against the next. Known as Göbekli Tepe (pronounced Guh-behk-LEE TEH-peh), the site is vaguely reminiscent of Stonehenge, except that Göbekli Tepe was built much earlier and is made not from roughly hewn blocks but from cleanly carved limestone pillars splashed with bas-reliefs of animals—a cavalcade of gazelles, snakes, foxes, scorpions, and ferocious wild boars. The assemblage was built some 11,600 years ago, seven millennia before the Great Pyramid of Giza. It contains the oldest known temple. Indeed, Göbekli Tepe is the oldest known example of monumental architecture—the first structure human beings put together that was bigger and more complicated than a hut. When these pillars were erected, so far as we know, nothing of comparable scale existed in the world.

At the time of Göbekli Tepe's construction much of the human race lived in small nomadic bands that survived by foraging for plants and hunting wild animals. Construction of the site would have required more people coming together in one place than had likely occurred before. Amazingly, the temple's builders were able to cut, shape, and transport 16-ton stones hundreds of feet despite having no wheels or beasts of burden. The pilgrims who came to Göbekli Tepe lived in a world without writing, metal, or pottery; to those approaching the temple from below, its pillars must have loomed overhead like rigid giants, the animals on the stones shivering in the firelight—emissaries from a spiritual world that the human mind may have only begun to envision.

This first major wave of experimentation has revealed the magnitude of opportunity to transform lives and push the bounds of discovery

personalization at scale

Students explore, recognise and appreciate the history of their local area by examining remains of the past and considering why they should be preserved.

identify its main features

Examine Sources 2 and 3 which are designs for Sydney Harbour Bridge that did not win the competition. 

The term authenticity has been applied to music in various ways. It might be used to describe a piece of music (recorded, notated, performed); the process by which the music is taught and learned ( through recordings, live models, notation); or the manner in which it is performed (venue, dress, behaviors).

In other words, authenticity lies within the perceptions of the individual.

Anthony Palmer, who teaches music education at Boston University, has said that music with "absolute authenticity" is performed (a) by and for members of the culture; (b) in a typical setting, as determined by the members of the culture; (c) with instruments specified by the creator(s) of the music; and (d) in its original language.[ 8] Inarguably, and as Palmer recognizes, attaining this level of authenticity is impossible in a school music program (unless we consider "school music" residing within a unique culture of its own). In school, music is separated from its primary source many times over. Music is passed from its primary source (composer, grandmother) to an intermediary (arranger, performer, notation, recording) and channeled through a publisher or presenter to the teacher and finally to students. To confound matters, there are variants of melodies, lyrics, dances, games, and performance styles.

These three uses of “uncircumcised” imply that the foreskin is an impediment or obstacle to hearing, speaking, and producing good fruit. That is, the state of being uncircumcised impedes something, which, if it did not have the foreskin, would otherwise be prepared for true function and vitality. But since it has the foreskin, it is impeded

There is a progression in Leviticus from “outward” holiness to “inward” holiness or better, from the holiness symbolized in sacrifice, cult, and purity laws to holiness exhibited in the obedience of a prepared and consecrated people which Leviticus 17-27 envisions.

The foreskin of their heart was the cause of their stubbornness in 24:10-23, which led to God’s curse coming upon them in exile. They became as the “foreskined fruit trees” in Leviticus 19:23 that were unable to yield fruit. Their hearts still had the foreskin, the impediment or obstacle which prevented them from vital covenant faithfulness and ensuing blessing

Do I have First Amendment rights in school? You have the right to speak out, hand out flyers and petitions, and wear expressive clothing in school — as long as you don’t disrupt the functioning of the school or violate school policies that don’t hinge on the message expressed. What counts as “disruptive” will vary by context, but a school disagreeing with your position or thinking your speech is controversial or in “bad taste” is not enough to qualify. Courts have upheld students’ rights to wear things like an anti-war armband, an armband opposing the right to get an abortion, and a shirt supporting the LGBTQ community. Schools can have rules that have nothing to do with the message expressed, like dress codes. So, for example, a school can prohibit you from wearing hats — because that rule is not based on what the hats say — but it can’t prohibit you from wearing only pink pussycat hats or pro-NRA hats. Outside of school, you enjoy essentially the same rights to protest and speak out as anyone else. This means you’re likely to be most protected if you organize, protest, and advocate for your views off campus and outside of school hours. You have the right to speak your mind on social media, and your school cannot punish you for content you post off campus and outside of school hours that does not relate to school.

Can my school tell me what I can and cannot wear based on my gender? Public schools can have dress codes, but under federal law dress codes can’t treat students differently based on their gender, force students to conform to sex stereotypes, or censor particular viewpoints. Schools can’t create a dress code based on the stereotype that only girls can wear some types of clothes and only boys can wear other types of clothes. For example, your school can require that skirts must be a certain length, but it cannot require that some students wear skirts and prohibit others from doing so based on the students’ sex or gender expression. That also applies to pants, ties, or any other clothing associated with traditional gender roles. Dress codes also must be enforced equally. For example, rules against “revealing” clothing, such as bans on tank tops or leggings, shouldn’t be enforced only or disproportionately against girls. All students should be allowed to wear clothing consistent with their gender identity and expression, whether they identify as transgender or cisgender. This also applies to homecoming, prom, graduation, and other special school events. Schools shouldn’t require different types of clothing for special events based on students’ sex or gender identity — for example, requiring tuxedos for boys and prom dresses for girls.

Can my school discipline me for participating in a walkout? Because the law in most places requires students to go to school, schools can discipline you for missing class. But schools cannot discipline you more harshly because of the message or the political nature of your action. The punishment you could face will vary by your state, school district, and school. If you’re planning to miss a class or two, look up the policy for unexcused absences for your school and school district. If you’re considering missing several days, read about truancy. Also take a look at the policy for suspensions. If you are facing a suspension of 10 days or more, you have a right to a formal process and can be represented by a lawyer. Some states and school districts require a formal process for fewer days. You should be given the same right to make up work just as any other student who missed classes.