Group items tagged

model and establish policies for safe, legal, and ethical use of digital information/technology; promote and model responsible social media interactions; model and facilitate a shared cultural understanding and involvement in global issues through the use of communication and collaboration tools

A med student at UVA commented to our leadership team- teachers and admins together- this past week that the “real learning begins when we get to the team-based work.”

The job of high school teachers is to impart knowledge and deliver measurable results, which requires finding a way to reach, and ideally even inspire, their students.

“How would you keep the attention of 15 teenagers and bond with them?” one Friends teacher texted me, insisting on anonymity because of a school policy that discourages teachers from speaking to the media without permission. “You MUST joke and be yourself and connect with them on their terms. It’s the only way to be good at this.”

Any teacher who spends three decades in the classroom, speaking extemporaneously for hours on end to a roomful of teenagers, is going to have awkward moments. Frisch might have had more of them, and they may have been a bit more awkward. But that was how he connected, and it was perhaps a way of connecting that is no longer possible. “Everybody knew this guy was off — weird behavior, quirky,” said one parent who, fearing retribution against her child, insisted on anonymity. “Maybe in the ’70s that would have been O.K., but not when you’re paying $45,000 a year in tuition.”

There aren’t enough seats in the historically more desirable uptown institutions — Spence, Dalton, Trinity — to meet demand; and for families who live in neighborhoods like the Village, TriBeCa or Battery Park, Friends is a much more convenient option. Friends now sees itself as a competitor to these schools, and in some respects, it has become indistinguishable from them.

Even before Frisch’s termination, there was a feeling among some in the Friends community — parents, teachers and especially alumni — that in its race to keep pace with a changing city, the school was losing touch with the Quaker ethos that had long distinguished it.

The school’s Quaker identity calls for it to be faithful to its progressive tradition, but in the new age of identity politics, it is not always easy to know what the right stance on a particular issue should be. Just a few months before the Frisch incident, some 20 parents had raised questions about the scheduled speaking engagement of a visiting scholar, Dave Zirin, a sportswriter for the Nation magazine and a Friends alumnus who had been critical of Israel in his writings. In 2012, there were heated objections to a musical performance in the meetinghouse by Gilad Atzmon, an Israel-born saxophonist and self-described “proud, self-hating Jew” who has written that Palestinians were “brutally ethnically cleansed” and suggested that if Israel starts a nuclear war with Iran, “some may be bold enough to argue that Hitler might have been right after all.” The Harvard Law School professor emeritus and noted gadfly Alan Dershowitz publicly criticized Friends — and Lauder personally — for refusing to cancel the appearance.

Lauder did not consider the “Heil Hitler” episode a close call. “Personally, I was appalled,” he told me. “I couldn’t imagine, even as a joke — and I grew up watching ‘Hogan’s Heroes’ — that in a class that had nothing to do with history or World War II or Nazism or teaching German language that an incident like that could happen.” I asked Lauder why he felt he needed to go so far as to fire Frisch. “One of our pledges is to make all of our students feel safe,” he replied. “And that is something that I take very, very seriously.”

That no one has accused Frisch of being an anti-Semite was beside the point: His invocation of the Nazi salute in a classroom full of high school students, regardless of his intentions, was enough to end his career. On today’s campus, words and symbols can be seen as a form of violence; to many people, engaging in a public debate about the nuances of their power is to tolerate their use.

Frisch, who first learned about the claims after his termination, denied ever having told a student to kill himself and said that he had no memory of the inappropriate touching that had been described.

we spoke at length about the “Heil Hitler.” Frisch said he was embarrassed, both by the fact that he had made the gesture in the first place and by his subsequent failure to recognize the seriousness of such a lapse in judgment. But he was also surprised by the school’s reaction to it. “I trusted while I was at Friends that because of my long-term commitment to the school, that as I need to change to meet the changing dynamics of the classroom, the school would help me learn and provide the support I needed to make those changes,” he told me.

The dynamics of the classroom are changing. These changes are partly specific to the hothouse environment of the campus in 2018. But they also connect to something much bigger. High schools have become genuinely unsafe: The “Heil Hitler” salute happened on the very same day as the Parkland massacre. And beyond the confines of the campus, a crude, violent bigotry that had long seemed part of the distant past has suddenly resurfaced, with neo-Nazis literally marching in the streets. The question now is what do we want our response to this new world to be

During the 12 days that he spent in limbo between his suspension and termination, Frisch, in the spirit of the Quaker commitment to reconciliation, drafted a letter of apology to his students that he was never allowed to send. Among other things, he planned to say that he was worried about the rise of anti-Semitism and that he was still learning lessons from his mistake. “You think about things like Charlottesville,” he told me. “Now, we don’t make jokes like this.”

In fact, deviations from moral norms receive some of the harshest punishments, such as in October 1631, when the court determined that to copulate with another man’s wife was punishable by death.

“The Chinese government’s destruction of cultural heritage aims to erase, replace and rewrite what it means to be Uyghur,”

China’s Foreign Ministry on Friday repeated its claims that Xinjiang has around 24,000 mosques and that the number of them per capita among Muslims in Xinjiang is higher than in many Muslim countries. It said that China fully protects the human and religious rights of all ethnic minorities and described the ASPI report as “smear and rumor.” It denied the existence of detention camps in Xinjiang.

ASPI estimated that around half of important Islamic sacred sites—many of which are supposed to be protected under Chinese law—have been damaged or altered since 2017.

The report estimated there are fewer than 15,500 mosques left intact in Xinjiang, the lowest number since the 1980s, when Uighurs had just begun rebuilding mosques destroyed during Mao Zedong’s Cultural Revolution. Most of the land where mosques were razed remained vacant, it said.

The campaign is part of a longer-term trend to transform communities in the name of public safety. The strategy has gained pace under President Xi Jinping who has called for the “Sinicization” of religion

During a visit the following month, the Journal found that some facilities had indeed been closed, with former detainees sometimes sent away to work in factories. One facility had been converted into a prison after being previously described as a school.

Of the dozens of facilities ASPI identified as recently under construction, roughly half were higher-security facilities. The most-secure facilities had high walls, multiple layers of perimeter barriers, watchtowers and dozens of cell blocks with no apparent outside exercise yard for detainees

Authorities are likely singling out people who they have lost hope of re-educating and putting them into long periods of incarceration, said Mr. Leibold. It is “the only way to really explain their pretty remarkable expansion,”

One challenge in pressuring China’s government over its Xinjiang policies is the relative silence of Muslim-majority countries. ASPI made its work available in 10 different languages to try to raise awareness beyond the English-speaking world