Yeah Sample Clauses

Yeah. ▇▇▇▇▇▇▇: And you have to take so many things into consideration when you hear my perspective on anything. Because I am not speaking for entire peoples. That was just so fucking annoying. And it happened to all of us when we were the only person of color in the class. It would make me angry, resentful, that I was the only person of color in the class. It was scary, to open your mouth because many times I found out later the notion or assumption was I was a spokesperson for an entire people. ▇▇▇▇▇▇: And what year was that, sorry. ▇▇▇▇▇▇▇: ’83 is when I started teaching. So it probably was around ’85 when he stepped out. And then there was this succession of instructors that were hired and that didn’t work out for various reasons. One reasons is that Spanish for Spanish Speakers pedagogy, curriculum, etc. was new. We really were a pioneering program. There was no other program that existed in the state at the university level trying to do what we were trying to do. There just wasn’t. And I ▇▇▇▇▇▇: Yes.

Yeah. Yeah, and ▇▇ and ▇▇▇▇ and I had different ideas from our different experiences at other campuses. I had just come from teaching and working in Israel, and ▇▇ had been in England, and ▇▇▇▇ had been in France, so

Yeah. Great story. When I came home from Kenya in October (he’d left maybe in August), he was wearing pimp clothes: the wide hat, the brocade shoes, the fancy clothes. And women were going braless. This was ’72, ’73. He says, “Now you should wear hot pants and go braless.” And I went, whoa. I said, “I don’t think that’s me.” I went back to Kenya. I had a hot-pants suit made out of black cloth, and I got African beaded belts to wear with it. I come back and I’m going to go braless in my little tank-top thing and my little hot pants—and he’s a Muslim. ▇▇▇▇▇▇ ▇▇▇▇: (laughs) “Cover up. Cover your head!” (laughs) Yeah. So much for that. Don’t pay attention to this man anymore. (laughs) I’m pretty sure that some of my language about the devil comes from that experience of trying to figure out a way to be in the world. At that point, I really did set myself in opposition to him. I wore long clothes all the time; I oftentimes covered my hair. I was not going to join the Nation of Islam. I was not going to abide by the kinds of culinary habits. For example, I didn’t feed him pork, and I did eat it. And, of course, when I was pregnant with my daughter, I was going, well, should I eat bacon, because it’s his kid? And he goes, “My mother ate bacon.” (laughs) And he smoked dope, too. So he was not the best Muslim. That was a big piece of it. He was active in a group, the Association of Black Psychologists, and they did a book called Even the Rat Was White. (laughs) Their world was so oriented toward race that I didn’t want it. And they were extremely sexist. I mean, not to mention that they had to be represented by the way these women look, right, and if these women don’t do these things, then they are damned. I realized that I was never going to buy into his kind of theology or his philosophy, but I could try to accommodate him as much as possible. I left him when our daughter was four years old. But we had been together for a number of years by then, because I got married when I was twenty-- and she was born when I was almost twenty-nine— I was thirty-three when I left him. So we’d been together for a long time. And the divorce didn’t happen until another four years after that. So it was a really long time, from the time that I was twenty years old, to be with him. A lot of that was really influencing me. In the short story I gave you, the civil rights movement doesn’t figure in very much, except to the extent that I felt that people wanted to be nice to black people at my...

Yeah. But he asked for his interest from his granddaughter. Rabkin: Was it mutually strong?

Yeah. Report to where? Where were you supposed to report to? The signs that said, “All aliens must report.” ▇▇▇▇▇▇▇▇▇▇: You have to be registered. You have to be known in the police station. You’re an alien. I’m not a citizen.

Yeah. You can copy the Software to your organization's computers for the use of your organization, and you can make a reasonable number of backup copies of the software, provided these conditions: 1. This software is licensed for use only in combination with (a) products of physical Intel components, and (b) virtual devices (“emulated”) designed to appear as products of Intel components to a guest operating system running in the context of a virtual machine. Any other use of the Software, including but not limited to usenon-Intel components products, is not authorized quiunder.2 In accordance with all the terms and conditions of this Agreement, Intel Corporation (Intel) grants you a non-exclusive, non-assignable, copyright license to use the Materials. 3 You may not copy, modify, rent, sell, distribute or transfer any part of the Software unless provided in this Agreement, and you agree to prevent unauthorized copying of the Software. ?

Yeah. And then how would you . . . or what do you think is difference between West Texans and Texans from other regions of the state? ▇▇▇▇▇▇: Oh, my goodness. Uh, we have a different culture here for sure. I think it’s much more of a good old system down here, but I also think that it’s a really hardworking culture. That’s not to say that all Texans aren’t hardworking, but I feel like that there is an expectation in West Texas that you will work and you will pull your weight. So, I think that makes it a little bit different from other areas of the state, because I do think it’s expected that if you’re going to be here, you’re going to do your job and you’re going to do it well. So . . .

Yeah. I don't know that we need to put the details into the agreement. But my expectation would be that it would be a summary of performance. It would be how is—how are things going with the agreement? That kind of update. Is that fair, Chief ▇▇▇▇▇▇.

Yeah. Definitely more one to one. Social media is not the way to do this.” (Charlie, 18) Some young people suggested that the research could include observations, potentially filmed in a similar way to television documentaries. Some of the young people appeared attracted to the idea of seeing themselves in videos generated by a research on well-being. Others suggested using such videos to document the context of their well-being, such as the neighbourhood they come from: “In the neighbourhood. Like kind of like ▇▇▇▇ ▇▇▇▇ and how he goes to places. He studies people like so I think the neighbourhood would be the best place [to do research].” (Rob, 18) Some of the respondents indicated that their preferred setting would involve a face-to-face conversation with a researcher. Some argued in favour of a focus group, stressing their tendency to engage in activities as a group. Others argued that individual interviews would allow a greater focus for researchers to explore the topic in more detail: “I think workshops and projects and stuff like that. Say if it was just me and you was like do you want to… I’d probably be like ‘oh no thank you’. But say, if it was me and like a couple of others and my mates were like ‘oh yeah we’ll see what it’s like’, I’d come along as well.” (Focus group, 16-18 years old, female, non-organised) “[A focus group is] definitely less effective, because it’s like sort of skimming the edges. Like because of six people, it’s going to be like six times, yeah six times less effort spent on each person.” (Interview, ▇▇▇▇▇▇▇, male, 18 years old) It is also interesting to note that some young people acknowledged that their answers would fluctuate depending on their mood. This poses some methodological challenges in terms of reliability: “If you met me in a bad week the replies I’d be giving would be different from this.” (Interview, ▇▇▇▇, male, 18 years old) Young people were also asked where they felt would be the most appropriate place to answer a survey or interview. The majority of the participants indicated that either home or school would be suitable places. Yet, some respondents expressed concerns about having researchers enter their home. Those concerns are mostly based on trust issues and apprehension of strangers pretending to be researchers to enter homes. Some young people also felt reluctant about researchers entering their home, as they would feel the researcher is being intrusive: “And coming to the house is basically your private li...