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Michael Rosen

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I love chocolate cake.
And when I was a boy
I loved it even more.

Sometimes we used to have it for tea
and Mum used to say,
'If there's any left over
you can have it to take to school
tomorrow to have at playtime.'
And the next day I would take it to school
wrapped up in tin foil
open it up at playtime
and sit in the corner of the playground
eating it,
you know how the icing on top
is all shiny and it cracks as you
bite into it,
and there's that other kind of icing in
the middle
and it sticks to your hands and you
can lick your fingers
and lick your lips
oh it's lovely.
yeah.

Anyway,
once we had this chocolate cake for tea
and later I went to bed
but while I was in bed
I found myself waking up
licking my lips
and smiling.
I woke up proper.
'The chocolate cake.'
It was the first thing
1 thought of.

I could almost see it
so I thought,
what if I go downstairs
and have a little nibble, yeah?

It was all dark
everyone was in bed
so it must have been really late
but I got out of bed,
crept out of the door

there's always a creaky floorboard, isn't there?

Past Mum and Dad's room,
careful not to tread on bits of broken toys
or bits of Lego
you know what it's like treading on Lego
with your bare feet,

yowwww
shhhhhhh

downstairs
into the kitchen
open the cupboard
and there it is
all shining.

So I take it out of the cupboard
put it on the table
and I see that
there's a few crumbs lying about on the plate,
so I lick my finger and run my finger all over the crumbs
scooping them up
and put them into my mouth.

oooooooommmmmmmmm

nice.
< br>Then
I look again
and on one side where it's been cut,
it's all crumbly.

So I take a knife
I think I'll just tidy that up a bit,
cut off the crumbly bits
scoop them all up
and into the mouth

oooooommm mmmm
nice.

Look at the cake again.

That looks a bit funny now,
one side doesn't match the other
I'll just even it up a bit, eh?

Take the knife
and slice.
This time the knife makes a little cracky noise
as it goes through that hard icing on top.

A whole slice this time,

into the mouth.

Oh the icing on top
and the icing in the middle
ohhhhhh oooo mmmmmm.

But now
I can't stop myself
Knife -
1 just take any old slice at it
and I've got this great big chunk
and I'm cramming it in
what a greedy pig
but it's so nice,

and there's another
and another and I'm squealing and I'm smacking my lips
and I'm stuffing myself with it
and
before I know
I've eaten the lot.
The whole lot.

I look at the plate.
It's all gone.

Oh no
they're bound to notice, aren't they,
a whole chocolate cake doesn't just disappear
does it?

What shall 1 do?

I know. I'll wash the plate up,
and the knife

and put them away and maybe no one
will notice, eh?

So I do that
and creep creep creep
back to bed
into bed
doze off
licking my lips
with a lovely feeling in my belly.
Mmmmrnmmmmm.

In the morning I get up,
downstairs,
have breakfast,
Mum's saying,
'Have you got your dinner money?'
and I say,
'Yes.'
'And don't forget to take some chocolate cake with you.'
I stopped breathing.

'What's the matter,' she says,
'you normally jump at chocolate cake?'

I'm still not breathing,
and she's looking at me very closely now.

She's looking at me just below my mouth.
'What's that?' she says.
'What's what?' I say.

'What's that there?'
'Where?'
'There,' she says, pointing at my chin.
'I don't know,' I say.
'It looks like chocolate,' she says.
'It's not chocolate is it?'
No answer.
'Is it?'
'I don't know.'
She goes to the cupboard
looks in, up, top, middle, bottom,
turns back to me.
'It's gone.
It's gone.
You haven't eaten it, have you?'
'I don't know.'
'You don't know. You don't know if you've eaten a whole
chocolate cake or not?
When? When did you eat it?'

So I told her,

and she said
well what could she say?
'That's the last time I give you any cake to take
to school.
Now go. Get out
no wait
not before you've washed your dirty sticky face.'
I went upstairs
looked in the mirror
and there it was,
just below my mouth,
a chocolate smudge.
The give-away.
Maybe she'll forget about it by next week.

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Chocolate Cake Poem by Michael Rosen - Poem Hunter

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Chocolate Cake by Michael Rosen. .I love chocolate cake. And when I was a boy I loved it even more. Sometimes we used to have it for tea and Mum used to say If theres any left over you. Page

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Dr Seuss

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Congratulations!
Today is your day.
You're off to Great Places!
You're off and away!

You have brains in your head.
You have feet in your shoes.
You can steer yourself
any direction you choose.
You're on your own. And you know what you know.
And YOU are the guy who'll decide where to go.
You'll look up and down streets. Look 'em over with care.
About some you will say, 'I don't choose to go there.'
With your head full of brains and your shoes full of feet,
you're too smart to go down any not-so-good street.

And you may not find any
you'll want to go down.
In that case, of course,
you'll head straight out of town.
It's opener there
in the wide open air.
Out there things can happen
and frequently do
to people as brainy
and footsy as you.
And then things start to happen,
don't worry. Don't stew.
Just go right along.
You'll start happening too.

OH!
THE PLACES YOU'LL GO!

You'll be on your way up!
You'll be seeing great sights!
You'll join the high fliers
who soar to high heights.

You won't lag behind, because you'll have the speed.
You'll pass the whole gang and you'll soon take the lead.
Wherever you fly, you'll be best of the best.
Wherever you go, you will top all the rest.

Except when you don't.
Because, sometimes, you won't.

I'm sorry to say so
but, sadly, it's true
that Bang-ups
and Hang-ups
can happen to you.

You can get all hung up
in a prickle-ly perch.
And your gang will fly on.
You'll be left in a Lurch.

You'll come down from the Lurch
with an unpleasant bump.
And the chances are, then,
that you'll be in a Slump.

And when you're in a Slump,
you're not in for much fun.
Un-slumping yourself
is not easily done.
You will come to a place where the streets are not marked.
Some windows are lighted. But mostly they're darked.
A place you could sprain both your elbow and chin!
Do you dare to stay out? Do you dare to go in?
How much can you lose? How much can you win?

And IF you go in, should you turn left or right...
or right-and-three-quarters? Or, maybe, not quite?
Or go around back and sneak in from behind?
Simple it's not, I'm afraid you will find,
for a mind-maker-upper to make up his mind.

You can get so confused
that you'll start in to race
down long wiggled roads at a break-necking pace
and grind on for miles cross weirdish wild space,
headed, I fear, toward a most useless place.
The Waiting Place...

...for people just waiting.
Waiting for a train to go
or a bus to come, or a plane to go
or the mail to come, or the rain to go
or the phone to ring, or the snow to snow
or the waiting around for a Yes or No
or waiting for their hair to grow.
Everyone is just waiting.

Waiting for the fish to bite
or waiting for the wind to fly a kite
or waiting around for Friday night
or waiting, perhaps, for their Uncle Jake
or a pot to boil, or a Better Break
or a string of pearls, or a pair of pants
or a wig with curls, or Another Chance.
Everyone is just waiting.

NO!
That's not for you!

Somehow you'll escape
all that waiting and staying
You'll find the bright places
where Boom Bands are playing.

With banner flip-flapping,
once more you'll ride high!
Ready for anything under the sky.
Ready because you're that kind of a guy!

Oh, the places you'll go! There is fun to be done!
There are points to be scored. There are games to be won.
And the magical things you can do with that ball
will make you the winning-est winner of all.
Fame! You'll be as famous as famous can be,
with the whole wide world watching you win on TV.

Except when they don't
Because, sometimes they won't.

I'm afraid that some times
you'll play lonely games too.
Games you can't win
'cause you'll play against you.

All Alone!
Whether you like it or not,
Alone will be something
you'll be quite a lot.

And when you're alone, there's a very good chance
you'll meet things that scare you right out of your pants.
There are some, down the road between hither and yon,
that can scare you so much you won't want to go on.

But on you will go
though the weather be foul.
On you will go
though your enemies prowl.
On you will go
though the Hakken-Kraks howl.
Onward up many
a frightening creek,
though your arms may get sore
and your sneakers may leak.

On and on you will hike,
And I know you'll hike far
and face up to your problems
whatever they are.

You'll get mixed up, of course,
as you already know.
You'll get mixed up
with many strange birds as you go.
So be sure when you step.
Step with care and great tact
and remember that Life's
a Great Balancing Act.
Just never foget to be dexterous and deft.
And never mix up your right foot with your left.

And will you succeed?
Yes! You will, indeed!
(98 and 3/4 percent guaranteed.)

KID, YOU'LL MOVE MOUNTAINS!

So...
be your name Buxbaum or Bixby or Bray or Mordecai Ali Van Allen O'Shea,
You're off the Great Places!
Today is your day!
Your mountain is waiting.
So...get on your way!

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Oh, The Places You'Ll Go Poem by Theodor Seuss Geisel - Poem Hunter

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Congratulations!Today is your day.You're off to Great Places!You're off and away! You have brains in your head.You have feet in your shoes.You can steer yourself any direction you choose.You're on your own. And you know what you know.And YOU are the guy who'll decide where to go.You'll look up and down streets.

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Refresh your memory

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Watch and read the text.
1. Identify text type
2. Write one-paragraph PEEL explaining audience and purpose
Put your answer on a paper on the lino page

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Building a Hopeful Future: The Restoration of Native American Life and Culture

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In this digital resource, we share glimpses of the hopeful revitalization we are seeing in every area of life and share stories about the courageous and vulnerable Native leaders who are leading the way forward to renewed courage and strength.

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Select 5 -10 hopeful words from each of the text you read.
Decide your audience and purpose.
Combine them into a poem, you may add more words.

Your need to use FIVE poetic devices.
Upload your poem to Microsoft team and a PEEL paragraph justifying audience and purpose.

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Read the text
Identify the text type.
Explain how the text type works well for the audience and the purpose in a PEEL paragraph

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J.D. Vance grew up with God but, except for a few years as a teen, without church. His family members rarely found themselves in a pew on Sunday morning, and they didn't turn to faith leaders for help in times of crisis.

Contrary to popular opinion, this approach to religious life is relatively widespread in that region of the United States that stretches along the Appalachian Mountains, according to Vance, who grew up in southern Ohio. Families talk about God but don't trust religious institutions.

In his New York Times bestseller, "Hillbilly Elegy: A Memoir of a Family and Culture in Crisis," Vance sheds light on the world he grew up in, exploring how social policies and other factors affect some of the poorest communities in America.

A principal at a Silicon Valley investment firm, Vance, 32, was mostly raised in Middletown, Ohio, by his grandparents while his mother struggled with drug addiction. He nearly failed out of high school but regrouped and made his way to the Marine Corps, college and then Yale Law School.

This interview has been edited for length and clarity.

What's the most common misconception about religious practice in the part of the country where you grew up?

Well, I guess I'd pick two.

The first is that people wrongly believe religion is the province of people who are weak or poor or stupid. To use a political phrase, people who are "clinging to their guns and religion."

It would appear that folks who are most destitute in these areas are the least likely to go to church. Church is increasingly something that is relatively confined to upper-income, well-educated people. I think that's something people should recognize about the role of religious faith in this part of the world.

The second thing is that we tend to think of these areas as the Bible Belt, where everyone is going to church and everyone is actively involved in religious community. That's not that true.

If you look at the statistics and see some of the things I've seen, you recognize that these people, despite being very religious and having their Christian faith as something important to them, aren't attending church that much. They don't have that much of a connection to a traditional religious institution.

Religion is important. That conception is right. But religion is quirky, and it's not traditionally practiced in religious institutions.

What do you mean by quirky?

It's on a scale. At the best end of the scale, people read the Bible regularly, pray and think very seriously about their Christian faith and what it requires of them.

The other way religious belief is expressed is not especially good. Faith becomes what I'd call a cultural tchotchke. It's like something you wear on your breast or that you pin to your identity. But it isn't actually that significant to you in a lot of ways.

The point is that for at least a fair number of people in these areas, Christian faith isn't motivating their behavior. It's just another identifier. They listen to country music, live in a rural area, like to fish, and they're also Christians.

For some people, faith is a very important part of their life even if they're not going to church. But for a few people, religion is more about what it signifies for their identity as red-state Americans.

What role did faith play in your childhood?

I lived in a pretty chaotic and hopeless world. Faith gave me the belief that there was somebody looking out for me, that there was a hopeful future on the other side of all the things I was going through.

Going to church showed me a lot of really positive traits that I hadn't seen before. I saw people of different races and classes worshiping together. I saw that there were certain moral expectations from my peers of what I should do.

The kids on my block in Middletown, if they cared at all about what you were doing, they were typically urging you to do drugs or take a drink. Church exposed me to an entire enclave of kids who were my age and like me, but they expected me to not do drugs or have premarital sex or drink alcohol.

But the church you went to with your dad also seemed to urge you to withdraw from the world. Can that be problematic?

The kind of conservative, evangelical Christianity I practiced encourages a cultural paranoia where you don't trust and want to withdraw from a lot of parts of the world.

It's very hard to be a practicing Christian in the 21st-century world if you set things up as, "Everyone is against us. You can't believe modern science, modern media or modern political institutions because they're all conspiring against Christians."

That creates a stark choice in a lot of people: You can believe in certain parts of modern science, or you can be a good Christian. But you can't do both. It creates isolating pressure from the faith. I eventually got to the point where I was like, "Well, if I can't believe in the Big Bang Theory and be a good Christian, then maybe I'm not a good Christian."

In the book, you share a study on access to the American Dream and note that churches can play a role in upward mobility. Do you think faith communities in the region where you grew up should do more to help people escape poverty?

I definitely do. A few months ago, I told a friend that I think the [Church of Jesus Christ of Latter-day Saints] in Utah is a really good model for how Christian churches should exist in communities like mine.

In Utah, the church as an institution is very strong. People are active and participate across racial and class lines. In the study I cited, one of the biggest markers of whether a place had low upward mobility is if poor kids live in cut-off enclaves.

Utah does really well on this metric. And my guess is that the Mormon Church plays a role in that. It brings people together, and members aren't afraid to go into poor communities and minister to people. That's not something you see in the Cincinnati, Ohios, of the world.

I don't think there was a church within walking distance of my house when I was growing up. But it was very hard to find an upper-income part of Middletown where there wasn't a church within walking distance.

Churches are geographically and culturally isolated from poor people.

When you entered law school, you had to navigate a new, more elite world. How did your classmates' religious practices differ from your childhood faith?

When I started law school in 2010, I would have called myself an atheist. When I graduated law school in 2013, I was exploring my faith again. A lot changed in those three years.

Back home, kids who grew up to be relatively successful tended to abandon their faith. All of my close friends growing up were all really religious but, with the exception of one of us, we all considered ourselves nonreligious by age 25.

At Yale, I was exposed to faith groups in which that didn't seem to be happening.

Mormons and Catholics at Yale Law School, who were really smart and successful, were engaged with their faith. There was a moment when I was like, "Maybe it is possible to have Christian faith in an upwardly mobile world." You can be a member of your faith and still be a reasonably successful person. That's not the world I grew up in, but maybe that's true.

What do you think explains the differences?

My guess - and I don't have the data to support it - is that a lot of the isolating pressures I experienced as a young, conservative, evangelical Protestant aren't present for Catholics and Mormons. Both of those faiths are very intense about the moral rules they want their followers to follow, but they're also engaged not just with modern science but with the modern world.

Catholics and Mormons seem to be much better at figuring out how to practice their faith in a multicultural world. My sense is that it's because there aren't those isolating pressures. They don't feel like they had to choose between the world and their faith. They can influence the world through their faith.

How would you describe your faith life now?

I've been going to church for the past year or so. Not as much as I should, but more than I have been. I've been thinking very seriously about converting to Catholicism because of some of the things we were talking about.

I'm in a weird place where I would describe myself as Christian, but I'm not an active participant in any denomination. If I were to jump back in, it would be through a formal conversion process.

Kelsey Dallas is a writer for the Deseret News. This article was distributed by Religion News Service

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Author J.D. Vance: Faith made me believe in a hopeful future

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J.D. Vance grew up with God but, except for a few years as a teen, without church. His family members rarely found themselves in a pew on Sunday morning, and they didn't turn to faith leaders for help in times of crisis.

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Read
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Write 45 words justifying your identifications
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Hope is the dream of a waking man. -Aristotle

HOPE can be defined as the desire for something combined with an anticipation of it happening. In short, hope is the anticipation of something desired.

To hope for something is to desire that thing, and to believe, rightly or wrongly, that the probability of it happening, though less than one, is greater than nought. If the probability of it happening is one or very close to one, it is not a hope but an expectation; if it is nought it is a fantasy; and if it is very close to nought it is a wish. The borderline between a hope and a wish is moot, and more a question of emphasis than anything else.

In Plato's Protagoras, Socrates says that the statesman Pericles gave his sons excellent instruction in everything that could be learnt from teachers, but when it came to virtue he simply left them to 'wander at their own free will in a sort of hope that they would light upon virtue of their own accord'. This usage of 'hope' suggests that hoped for things are partly or even largely outside our personal control.

Even though hope involves an estimation of probabilities, this rational, calculative aspect is often imprecise-indeed, it is often unconscious. When we hope, we do not know what the odds, or at least our odds, might be, but still, choose to 'hope against hope'. This combination of ignorance and defiance, this 'hoping against hope', is integral to hope.

One opposite of hope is fear, which is the desire for something not to happen combined with an anticipation of it happening. Inherent in every hope is a fear, and in every fear a hope. Other opposites of hope are hopelessness and despair, which is an agitated form of hopelessness.

With any hope, the desire can be more or less strong, and, independently, so can the anticipation. For example, it is possible to desire something very strongly, and yet believe that it is very unlikely to happen. In general, something that is strongly desired seems more likely to happen; conversely, something that is very likely to happen, by virtue of being attainable, seems more desirable. In other words, desire is somewhat correlated with anticipation. These same patterns and principes also apply to fear.

It can be instructive to compare hope with optimism and faith. Optimism is a general attitude of hopefulness that everything will turn out for the better or best. In contrast, hope is more particular and more specific (even a pessimist can be hopeful), and also less passive, more engaged, and more vested. To hope for something is to make a claim about something's significance to us, and so to make a claim about ourselves.

The 13th century philosopher and theologian St Thomas Aquinas said that faith has to do with things that are not seen, while hope has to do with things that are not at hand. If hope is more active than optimism, faith is more active still. Faith is deeply committed.

Hope features prominently in myth and religion. In Aesop's fables, hope is symbolized by the swallow, which is among the first birds to appear at the end of winter. The famous moral, 'One swallow does not make a summer' belongs to the fable of the Spendthrift and the Swallow (or the Young Man and the Swallow).

A young man, a great spendthrift, had run through all his patrimony and had but one good cloak left. One day he happened to see a swallow, which had appeared before its season, skimming along a pool and twittering gaily. He supposed that summer had come, and went and sold his cloak. Not many days later, winter set in again with renewed frost and cold. When he found the unfortunate swallow lifeless on the ground, he said, "Unhappy bird! what have you done? By thus appearing before the springtime you have not only killed yourself, but you have wrought my destruction also."

In Greek myth, Prometheus stole the secret of fire and offered it to mankind. To punish mankind, Zeus ordered Hephaestus to mold the first woman, a 'beautiful evil', out of earth and water, and ordered each of the gods to endow her with a 'seductive gift'. He then gave this woman, called Pandora ('All- gifted '), a jar of evils, and sent her to Prometheus' brother Epimetheus. Pandora had been warned not to open the jar under any circumstance, but her natural curiosity got the better of her and she lifted the lid, disseminating every evil over the earth and, in so doing, bringing man's golden age to its close. Pandora hastened to replace the lid, but all the contents of the jar had escaped-all, that is, except for Hope, which lay all by herself at the bottom of the jar.

Aside from the blatant misogyny, the myth of Pandora is difficult to interpret. Does it imply that hope is preserved for men, making their torments more bearable? Or, to the contrary, that hope is denied them, making their lives even more miserable? A third possibility is that hope was simply another evil in the jar, either a mechanism for tormenting men anew or the kind of false hope that is empty and corrupting. All of these interpretations are in the nature of hope, and so perhaps the ambiguity is deliberate.

In Christianity, hope is one of the three theological virtues alongside faith and charity ( love)-'theological' because it arises from the grace of God, and because it has God for its object. Christian hope is not to be understood as the mere probabilistic anticipation of something desired, but as a 'confident expectation', a trust in God and His gifts that frees the believer from hesitation, fear, greed, and anything else that might keep him from charity, which, according to 1 Corinthians 13:13, is the greatest of the three theological virtues. 'But now abideth faith, hope, love, these three; and the greatest of these is love.'

Thus, Christian hope is more akin to faith than to hope, it is faith in the future tense. Like prayer, it is an expression of the subject's limitations, and of his connection with and dependence on something other and greater than himself. Hope is attractive because it is an act of piety, an act of humility.

The inscription on top of the gate to hell which features in Dante's Inferno suggests that Christian hell amounts to hopelessness, that is, the severance of the bond between man and the divine.

Through me you enter the city of woe, through me you go to everlasting pain, through me you go among the lost people. Justice moved my exalted Creator: by the Holiest Power was I made, and Supreme Wisdom and Primal Love. Nothing before I was made was made but things eternal, and I too am eternal. Abandon all hope, Ye Who Enter Here!

Back upstairs in the land of the living, there is a saying that, 'there is no life without hope'. Hope is an expression of confidence in life, and the basis for more practical virtues such as patience, determination, and courage. It provides us not only with goals, but also with the motivation to achieve or attain those goals. As Martin Luther says in Tabletalks, 'Everything that is done in the world is done by hope.'

Hope also makes present hardship less difficult to bear, whether this be loneliness, poverty, sickness, or just the trafficky daily commute. Even in a theoretical absence of hardship, still hope is needed, for man in general is not content to be content, but yearns for enterprise and change.

At a deeper level, hope links our present to our past and future, providing us with a metanarrative or overarching story that lends our life shape and meaning. Our hopes are the strands that run through our life, defining our struggles, our successes and setbacks, our strengths and shortcomings, and in some sense ennobling them.

Running with this idea, our hopes, though profoundly human-because only humans can project themselves into the distant future-also connect us with something much greater than ourselves, a cosmic life force that moves in us as it does in all of mankind and all of nature.

Conversely, hopelessness is both a cause and a symptom of depression, and, within depression, is a strong predictor of suicide. "What do you hope for out of life?" is one of my stock questions as a psychiatrist, and if my patient replies "nothing" I have to take that very seriously.

Hope is pleasurable, because the anticipation of a desire is pleasurable. But hope is also painful, because the desired thing is not yet at hand, and, moreover, might never be at hand. The pain of harbouring hopes, and the even greater pain of having them dashed, explains why people tend to parsimony with their hopes.

At the same time, the sheer desire for something to happen can lead us to overestimate the probability of it happening, and, in particular, the probability of it happening to us. Many if not most hopes are to some extent false, but some, such as the hope of winning the lottery, are beyond the pail.

Whereas realistic or reasonable hopes may lift us up and move us forward, false hopes prolong our torment, leading to inevitable frustration, disappointment, and resentment. By preventing engagement with reality, false hopes entrench an attitude of passivity and servility.

Letting go of false hopes can set us free, but, unfortunately, freedom is not for everyone. Although akin to the grandiose delusions seen in mania, false hopes may be all that a person has to keep going, to prevent the ego from disintegrating, and, in short, to keep sane. Such a person simply cannot afford to be free.

Hope generally gets a bad press from philosophers because it is largely irrational and so inimical to the values and self-construct of the philosopher, who yet would not philosophize without the hope that philosophizing might do something for him. For many philosophers, hope is a sign of helplessness, a regression from reality into fantasy, good for children and Pandora, perhaps, but certainly not for grown-up men.

Existentialists philosophers share their brethren's disdain for hope, arguing that, by hiding the hard truths of the human condition, hope can lead us into a life that is disengaged and inauthentic.

Yet, the existentialists also have something very interesting to say about hope.

In his essay of 1942, The Myth of Sisyphus, Albert Camus compares the human condition to the plight of Sisyphus, a mythological king of Ephyra who was punished for his chronic deceitfulness by being made to repeat forever the same meaningless task of pushing a boulder up a mountain, only to see it roll down again.

Camus concludes, 'The struggle to the top is itself enough to fill a man's heart. One must imagine Sisyphus happy.' [ La lutte elle-même vers les sommets suffit à remplir un coeur d'homme. Il faut s'imaginer Sisyphe heureux.]

Even in a state of utter hopelessness, Sisyphus can still be happy. Indeed, he is happy precisely because he is in a state of utter hopelessness, because in recognizing and accepting the hopelessness of his condition, he at the same time transcends it.

In closing: we can have hopes, indeed, we have to have hopes; but we also have to have insight into our hopes, and into the process and nature of hoping.

Otherwise, we will take ourselves too seriously and suffer for it.

Neel Burton is author of Heaven and Hell: The Psychology of the Emotions and other books.

Find Neel on Twitter and Facebook

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Hope is the dream of a waking man. -Aristotle HOPE can be defined as the desire for something combined with an anticipation of it happening. In short, hope is the anticipation of something desired. To hope for something is to desire that thing, and to believe, rightly or wrongly, that the probability of it happening, though less than one, is greater than nought.

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Go to edpuzzle. It is the Gilbert video. Answer the question

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Edpuzzle assignment. Make video delivery an interactive experience. Students watch the lesson while answering the quizzes. The teacher gets the powerful hassle-free analytics.

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Read the text
Identify the text type (how do you know)
Select and justify your choice of ONE study

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Faith in Humanity: 10 Studies to Restore Your Hope for the Future

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Reading a lot about the science of human behavior can make you cynical, sometimes deservedly so, but cynical nonetheless. On this blog I try to...

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To identify audience, look at:
-vocabulary
-text density
- layout
- content and topic

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Some examples
- describe= adjective and language of imagery
-persuade = AFOREST; anecdotes and inclusive pronouns
- argue = two opposing views, subjective, AFOREST and more
Inform=facts
Entertain= wit and humour

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1. READ AT LEAS THREE DDIFFERENT TEXTS and do the tasks.

2. Practice skimreading

3. Identify audience

4. Identify purpose

5. Identify text type

6. Use words of hope to create a poem

7. Extension

8. Explain how purpose - text type and audience work together

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Who is the audience and how do you know?
What is the purpose and how do you know?
Put your answers on team or on your own https://en.linoit.com/