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for the last 18 months, I've been leading a project, based at the Institute of Historical Research, which is looking into the history of the teaching of history in schools in England since it first became a serious activity early in the 20th Century. And one of our most important discoveries so far has been the extent to which similar questions have been asked across the decades and generations, and often in complete ignorance of how they've been answered before.

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.”

only a fraction of the manuscripts had been digitised. "They cover geography, history and religion. We had one in Turkish. We don't know what it said."

Mali government forces that had been guarding Timbuktu left the town in late March, as Islamist fighters advanced rapidly across the north. Fighters from al-Qaeda in the Islamic Maghreb (AQIM) – the group responsible for the attack on the Algerian gas facility – then swept in and seized the town, pushing out rival militia groups including secular Tuareg nationalists.

As well as the manuscripts, the fighters destroyed almost all of the 333 Sufi shrines dotted around Timbuktu, believing them to be idolatrous. They smashed a civic statue of a man sitting on a winged horse.

The rebels enforced their own brutal and arbitrary version of Islam, residents said, with offenders flogged for talking to women and other supposed crimes. The floggings took place in the square outside the 15th-century Sankoré mosque, a Unesco world heritage site.

They weren't religious men. They were criminals