Symbolic Gestures Research Articles

Objective Correlative as Aesthetics in Indigenous Rites

AbstractThe transition of the dead to the world of the ancestors in indigenous societies goes beyond the burial and physical disintegration of the individual. The rites attendant on the absence of the deceased in the Ugbo/Benin milieu culminate in the final journey to the world of the ancestors. This can be termed apotheosis which may be considered the general recognition that the deceased can be considered an ancestor and could sit among other ancestors. While using aesthetics as a springboard, the paper establishes the fact that indigenous ritual performances may amount to what Eliot T. S. terms “the objective correlative”, and other new generations of aestheticians such as James Shelley call “sensible pleasures, rational pleasures”, and Wonderly terms “transcendent desires.” The signs and symbolic gestures attendant on the rite of passage that are potent means of establishing belief and amplifying a picturesque presentation of what may seem abstract are instrumental in upholding transition rituals in indigenous societies. The rites of passage further amplify the belief of indigenous people that necessary rite must attend the demise of every person upon the yield to the power of death and the negation of which could bring fatal consequences on the offspring of the individual.

Symbolic Actions and Anti-royal Propaganda during a Political Crisis

On Christmas Eve 1402, Hungarian noblemen gathered in the Cathedral of Nagyvárad, where St. Ladislas’ tomb was located, and swore an oath on the holy king’s relics. They proclaimed thus their allegiance to King Ladislas of Naples and conspired against the ruling King Sigis mund of Luxemburg. By swearing an oath on St. Ladislas’ relics, the conspirators united their minds and forces around the ideal figure of the holy king and knight who became the symbol of a political cause and the embodiment of the kingdom which King Sigismund was no longer suited to represent. The symbolic gesture of oath-swearing on St. Ladislas’ relics took place in the midst of a three-year political crisis (1401–1403) that seized the Kingdom of Hungary as a consequence of the barons’ dissatisfaction with King Sigismund’s measures, which jeopardized their wealth and political influence. By relying on both written accounts and visual sources, the present paper examines the utilizing by Hungarian noblemen during this political crisis of important political and spiritual symbols associated with the Kingdom of Hungary. These included: the cults, relics, and visual representations of St. Ladislas, the Hungarian Holy Crown, or the kingdom’s heraldry. The propagandistic usage of these spiritual and political symbols was reinforced by their insertion into elaborated rituals and symbolic actions, such as coronations or oath-swearing on relics. By activating the link between secular and religious spheres through these rituals and symbolic actions, their performers hoped to attract the divine approval. By discussing such instances, the present paper seeks to illustrate how the ideal figure of St. Ladislas became the catalyzing force behind a political cause.

The TRC, Reconciliation, and the Shubenacadie Indian Residential School

The TRC, Reconciliation, and the Shubenacadie Indian Residential School Martha Walls (bio) IN 2015 THE TRUTH AND RECONCILIATION COMMISSION (TRC) released its final report, drawing Canadians' attention to "the complex truth about the history and the ongoing legacy of the church-run residential schools." Its 94 Calls to Action outlined wide-ranging initiatives to dismantle the enduring colonial attitudes and structures that gave rise to, and sustained, residential schools. In keeping with Eva Mackey's belief that academics are positioned to help "make things right," many regional scholars, both as educators and as members of a profession that has long reified white privilege and colonialism, have committed to the reconciliatory work of the Calls to Action.1 In some ways, these efforts have resulted in observable, if modest, changes: increasing numbers of university courses have been amended to highlight Indigenous histories and explore colonialism, inherent biases of familiar texts and narratives have been reconsidered, and pedagogical practices that reinforce structural privileging of non-Indigenous students and that disadvantage Indigenous ones are being questioned. The symbolic gesture of acknowledging that Atlantic Canada is unceded Indigenous territory has become commonplace and, significantly, some regional scholars – before and since the TRC – have applied their expertise to legal cases, some resulting in important rulings affirming treaty and Indigenous rights.2 Eight years on, however, reconciliation faces sharp critiques, both as a concept that is arguably reduced to platitudes and as a process that has been so abysmally slow that, at its current pace according to one study, all of the Calls to Action will not be met until 2057.3 The shortcomings of reconciliation are apparent regionally. That a settler scholar is exploring this topic for this [End Page 72] anniversary issue of Acadiensis underscores the extent to which the field of Atlantic Canadian history remains dominated by non-Indigenous academics. Moreover, the "complex history" of residential schools in Atlantic Canada remains largely unexplored as scholars working regionally have grappled to only a slight extent with either residential schooling as it operated in this region or with the wider consequences of this scholarly inattention. The neglect of regional residential school history manifests in gaps in university curricula (which filter down to the secondary school level by virtue of teacher-education in universities),4 undermines public knowledge, and impedes the building of new relationships with Mi'kmaw and Wolastoqiyik students and communities that continue to experience the ramifications of residential schooling. The marking of the 50th anniversary of Acadiensis is an apt – if overdue – time for both the difficult reckoning with a collective professional shortcoming around residential schooling in the Maritime Provinces and for suggesting ways that such work might be accomplished. In the Maritime Provinces, the "complex truth" about residential schools rests in the history of the region's only formal residential facility located at Shubenacadie, Nova Scotia. Funded as all such facilities were by the federal government, the Shubenacadie Indian Residential School (SIRS) operated from 1929 until 1967 under Roman Catholic management and was staffed by the Sisters of Charity, who were headquartered at Mount Saint Vincent College in Halifax, Nova Scotia (and who were also engaged at the Kootenay Residential School in Cranbrook, British Columbia). Founded more than two decades after Peter Henderson Bryce's damning 1907 critique of residential schools as unsafe and ill-conceived,5 the Shubenacadie facility was part of a "second wave" of residential schools that emerged in the early 20th century. This second wave followed the First World War, as the growing rights-centred activism of Indigenous peoples was seen by the federal Department of Indian Affairs (DIA) as a threat to its assimilatory mandate. This second round of residential school construction was part of a spate of new and repressive federal policies, among them an Indian Act amendment that made attendance at school mandatory for Indigenous children – aimed at both curtailing Indigenous [End Page 73] peoples' quests for rights and at strengthening assimilation.6 The establishment of the Shubenacadie facility fulfilled the personal commitment of DIA Deputy Superintendent General Duncan Campbell Scott to the creation of a residential school system that stretched from coast to coast (to coast).7 Each year, for 37 years, 125 to...

LANGUAGE FUNCTION IN SOCIAL LIFE AND ITS INFLUENCES

AbstractLanguage becomes a necessary thing because it helps the world having the interaction. In addition, a language is a structured system of communication used by humans. Languages consist of spoken sounds in spoken languages or written elements in written languages. There are some functions of language such as communication, the expression of identity, play, imaginative expression, and emotional release. Additionally, a language may consist of other symbolic elements like hand gestures in sign languages. Language becomes a necessary thing because it helps the world having the interaction. There are some functions of language such as communication, the expression of identity, play, imaginative expression, and emotional release. Human needs social life and social life need human. The functions of language give big impact to many aspects especially in social life. In this study, the use of language and how the function of language can give impact to society. Keywords: function of language, society, system

Dangerous Women or Women in Danger? Women and Properties of Extinct Households in Late Imperial China

Over its evolution, imperial China’s legal tradition has produced as series of laws and regulations on the issue of vacant successions, which were supplemented by a host of local practices or “customs”. This body of legal and customary rules had a profound impact on the rights of women to ownership, in a context in which there existed a profound cultural bias in favor of men. Even though social status and the role played in the family circle did account for some differentiation, fundamentally, it was all but impossible for women to be treated on an equal footing with men, especially with regard to assets’ inheritance. In fact, in the eyes of male family members, widows, daughters and daughters-in-law were often considered as threats to the integrity of a household’s properties. As numerous Qing dynasty judicial cases show, these “dangerous women” –especially widows– were regularly confronted to all sorts of pressures from the families to which they belonged, which could end up jeopardizing their material and physical well-being. Confronted with this category of “endangered women”, in time state authorities devised legal tools and highly symbolic gestures in order to provide some form of protection for them.

Multimodal representational gestures in the transition to multi-word productions.

The aim of this study was to analyze the use of representational gestures from a multimodal point of view in the transition from one-word to multi-word constructions. Twenty-one Spanish-speaking children were observed longitudinally at 18, 21, 24, and 30months of age. We analyzed the production of deictic, symbolic, and conventional gestures and their coordination with different verbal elements. Moreover, we explored the relationship between gestural multimodal and unimodal productions and independent measures of language development. Results showed that gesture production remains stable in the period studied. Whereas deictic gestures are frequent and mostly multimodal from the beginning, conventional gestures are rare and mainly unimodal. Symbolic gestures are initially unimodal, but between 24 and 30months of age, this pattern reverses, with more multimodal symbolic gestures than unimodal. In addition, the frequency of multimodal representational gestures at specific ages seems to be positively related to independent measures of vocabulary and morphosyntax development. By contrast, the production of unimodal representational gestures appears negatively related to these measures. Our results suggest that multimodal representational gestures could have a facilitating role in the process of learning to combine meanings for communicative goals.

Salient features of the national power grid and its management during an emergency: A case study in India

This paper analyzes the effects of the 9-min pan-India voluntary lights-off policy that was planned and executed by the Government of India in April 2020 on the National Grid and the steps that were taken to maintain grid stability during the event. The policy was a symbolic gesture of public solidarity with frontline healthcare and emergency workers in the nation's war against the COVID-19 pandemic. The event entailed nationwide switching-off of electric lights and lighting of earthen lamps or switching-on of torch lights. This 9-min event posed a significant challenge to the country's power systems engineers in managing grid stability during the large-scale load reduction, and meticulous planning and implementation of protective measures were carried out. In this article, the strategy implemented by the Indian power sector to manage the grid during the nine-minute event is described. The variations of grid parameters such as frequency, voltage, and load at all dispatch centers before, during, and after the nine-minutes are analyzed, and the generation schedule that was followed is also presented, along with real-time results. This case study provides an overview of power systems management that involves strategic scheduling of generators throughout the country to tackle sudden and mass-reductions of load on the power system.

The conductor’s intensity gestures

This work is aimed at outlining a repertoire of conductors’ gestures. In this perspective, it presents two studies that investigate a specific subset of the body signals of orchestra and choir conductors, namely, the gestures for musical intensity. First, an observational qualitative study, based on a systematic coding of a corpus of fragments from orchestra concerts and rehearsals, singled out 21 gestures, in which either the gesture as a whole or some aspects of it conveyed indications for forte, piano, crescendo, or diminuendo; some are symbolic gestures, used either with the same meaning as in everyday interaction or with one specific of conductors; others are iconic gestures, both directly or indirectly iconic. Second, in a perception study, a questionnaire submitted to 77 participants tested if 8 gestures of intensity out of the 21 singled out by the coding study are in fact shared and understood, and whether they are better interpreted by music experts than by laypeople. Results showed that the tested gestures are fairly comprehensible, not only by experts but also by non-expert participants, probably due, for some gestures, to their high level of iconicity, and for others to their closeness to everyday gestures.

A plea for making brown bandages stick.

The act of healing is a uniquely humanizing experience ubiquitously symbolized by the application of a bandage, an action that occurs daily in dermatology and pediatric clinics. The beige bandages we use in clinics are merely a visible symbol and reinforcement of what is considered standard and what is a deviation from the norm. One hundred years ago, Johnson & Johnson was a pioneer in the field when they invented the adhesive bandage. One hundred years ago, they set an industry standard by creating, exporting, and upholding a normative standard for practically all adhesive bandages in medicine, including birth control and nicotine patches to nasal strips. It took one hundred years after its inception and with over 100 billion Band-Aids produced with cartoons and superheroes, and in countless forms, for the inventors of bandages to offer a multitude of skin tones. Can we as healers stick with them? Or, can we implore ourselves to decolonize our clinics with a seemingly insignificant yet powerful symbolic gesture that lets our patients know that they are seen and not deviations from the norm? The conversation of diversity and inclusion in health and healing and institutional racism is obviously much deeper and profound than adhesive bandages. However, we can choose to acknowledge and celebrate diversity and inclusion in our practices as much as we can because it is significant to all of our patients, children, and adults alike.

“And the Image of the Emperor [...] I Have Torn Itinto a Thousand Pieces.” Mental Frontiers in the Năsăud Region at the End of the Great War

The First World War and the events concluding 1918, namely the unification of Transylvania with the old Kingdom of Romania, changed not only the geographical frontiers of the former Austrian-Hungarian province, but also the mental ones, which are less evident from the official documents of the era. The purpose of our exploratory study is to use edited archival documents, memoirs, and parochial chronicles in order to reconstruct the local context in which the transition from the ‘old’ to the ‘new order’ unfolded. The study focuses on a clearly delimited geographical area with a distinctive historical evolution: the region of Năsăud. Using the memoirs of veterinarian Pavel Tofan as a case study, we focused on identifying the symbolic gestures which mentally transformed the inhabitants of this region from loyal subjects of the Emperor in Vienna to Romanian citizens, loyal to the King of United Romania.

Poetics of Symbolic Gestures in the Novel “Idiot”

Poetics of Symbolic Gestures in the Novel “Idiot”

Misja Kościoła — niezwykła zwykłość nauczania papieża Franciszka


 
 
 With Pope Francis a new chapter has begun in the history of the Church. This newness refers to the new internal situation of the Church, new “signs of time”, and new challenges which the Church has to face. Through the symbolic gestures of his pastoral practice and the directions indicated in his homilies and encyclical letters Francis responds to these challenges in the spirit of the Gospel.
 His whole pontificate is characterized by the profound desire to impart the newness and fresh- ness of the Gospel as well as what constitutes the core of its teaching. In this endeavor of returning to the sources, he sees the possibility of renewal of the Church. This entails a discernment of what constitutes the center and core of the Christian proclamation versus what is secondary, as well as how Jesus’ teaching has been distorted and deformed over the centuries. Francis speaks about the necessity of the apostolic and pastoral conversion of the Church. The Church has to undertake the “option for mission” and “apostolic dynamism”. She must go to the peripheries.
 In his teaching Pope Francis imparts the traditional doctrine of the Church. But he does it in a new way, using new language, new gestures and a new way of life. Like his predecessors, he wants to serve the faith. He does not wish to change what constitutes the core of the Christian faith. But he wants the Church to grow in the understanding of the Gospel as well as in the discernment of the ways of the Spirit. Therefore, he emphasizes the constant need for the attitude of discernment. This is what he has learned above all from Ignatian spirituality and his pastoral experience: “the discernment of the spirits”.
 
 

Magical American Jew: The Enigma of Difference in Contemporary Jewish American Short Fiction and Film

Magical American Jew: The Enigma of Difference in Contemporary Jewish American Short Fiction and Film

The effect of religiosity–morality interaction on auditor independence in Egypt

Purpose This paper aims to examine the effect of religiosity on the degree of auditor independence given the significance of symbolic gestures constructed by client economic conditions in different situations before and after considering the degree of auditors’ moral development. Design/methodology/approach The paper uses an experimental design based on running mixed factorial analysis of variance (SPANOVA) using mainly repeated measures GLM to test the interaction effects between (and within) variables on auditor independence. Findings The main findings indicate that there is a significant interactional effect between the degree of moral development and intrinsic religiosity on the degree of auditor independence, given the stimulating effect of the client’s economic gestures/conditions. Practical implications The Egyptian economy is growing and ensuring that auditor independence is paramount to sustaining the local, as well as foreign investors’ interest. Hence, this study is very important in highlighting factors that might lead to some impairment of auditors’ independence. Originality/value To the best of the authors’ knowledge, this study is the first to test the interactional effect between the religious orientation rather than religious affiliation and moral development on the degree of auditor independence, such a relationship has not been tested before in the literature. Additionally and most importantly, it uses statistical measurement through its experimental design, as there is a lack of studies in terms of auditor independence in Egypt. The existing literature follows the perceptional assessment rather than the real measurement of the degree of auditor independence.

A Critical Discourse Analysis of song “Look What You Made Me Do” by Taylor Swift

The aim of this study was to reveal on how the intended meaning of any figurative expressions delivered through the lyrics and also symbolic signs and gestures which delivered on a popular video clip of Taylor Swift “Look What You Made Me Do” in order to figure out its implication toward language learning as one of the most-watched music videos on YouTube. The data of this study were the lyrics of Taylor Swift’s song “Look What You Made Me Do” and the official video clip on YouTube uploaded by VIVO on August 27th, 2017. Both the lyrics and the symbolic cues shown on the video clip were analyzed through Fairclough’s critical discourse analysis by categorizing any kinds of figurative expressions delivered to reveal the intended meaning of the song and interpret its symbolic expressions through semiotic study as research method. Thus the context is intervening the writing of the song. The results showed that there are many repetitions found to emphasize the message delivered which can be considered as something that viewed as highly really matter for the author or the singer of the song then based on the symbolic or semiotic analysis, most of the clues delivered are trying to express the singers’ transformation regarding to her new reputation as a more powerful and tough person from her past image as an innocent sweet girl. The clues are delivered through the symbols in the forms of animals such as snakes and raven which belief as the symbols of transformation.

Functions of Symbolic Signs of Gestures and Facial Expressions in Fiction (Based on the Material Broken Sword Novel by T. Kasymbekov)

The article is devoted to the actual problems of the modern Kyrgyz language. The main object of the research is the study of the semantics of symbolic gestures and the facial expressions of a literary text in the linguistic aspect. Semantics of symbolic gestures and facial expressions in the literary text in the transmission of information is analyzed on the basis of the example of an excerpt of the texts of the Broken Sword novel by T. Kasymbekov. The results of the study based on the interpretation of symbolic national facial expressions and gestures in the linguistic aspect.

4세기 말~5세기 초엽 ‘백제왕(百濟王)’호의 책봉 배경과 ‘도독백제제군사(都督百濟諸軍事)’호의 의의

To nearby tribute-providing entities, Dongjin(Eastern Jin) bestowed “Inner ranks(內臣官爵)” such as ‘Dodok’ and ‘Jujasa’ in a symbolic gesture, posing as an empire with an emperor. Acknowledgement of kingships for respective kingdoms was frowned upon. Then in 383, when Dongjin’s loss of the Central Plains became evident and permanent after the conclusion of the Bisu(淝水) battle, the Dongjin court began recognizing foreign kings and Northern leaders as kings within their own kingdoms, starting with Baekje in 386. This signifies the Dongjin government’s acknowledgment of the new international situation in which several political entities were indeed entitled to their own kingdoms, and a new policy to pursue an identity as a ‘Jiangnan(江南, under the Yangtze river) State,’ which emerged in China at the end of the Dongjin and early Song period.BR To Dongjin, Baekje was an entity separated from the Seojin(Western Jin) realm, as located thousands of Ri units out of the Liaodung region, and a part of an Eastern Barbaric tribe[“東夷, Dong’ih”] called ‘Samhan(三韓).’ Taking advantage of its own regional remoteness, and Dongjin’s limited knowledge of the Korean peninsula’s geography and ethnic nature, Baekje was able to issue certain official communiques designed to propagate its own political and diplomatic agendas. Exploiting Dongjin’s own isolated condition, Baekje unilaterally spreaded a series of diplomatic propaganda, such as “Caring for its own small league of states(‘Gyeom Je-Soguk, 兼諸小國’)” and “Campaigning in the Liaoshi region(‘Ya g’yu Yoseo, 略有遼西’).”BR Included in the ‘Gyeom Je-Sogu k’ propaganda was an insinuation of the fact that Baekje was the representative entity of all Samhan in general. This move actually served its purpose as emphasis on that particular notion led to Baekje being recognized in 372 as an independent kingdom for the first time in Dongjin’s history of recognizing foreign entities as such. Meanwhile, the ‘Ya g’yu Yose o’ propaganda signalled the possibility of Baekje mounting military operations beyond the boundaries of Liaodung, the region of ‘Eastern barbarians,’ and in the Liaoshi region which belonged to the Western Jin. This led to Baekje receiving the Dodok title -which had only been allowed to regions and tribes within the Western Jin territory- for the first time as an entity outside such realm. In other words, included in the title of ‘Dodok Baekje Jegunsa(Baekje king, as the Dodok leader of its troops)’ were notions that both viewed Baekje as supposedly under Dongjin’s (nominal) influence and also on its own at the same time.

Czy emotikony zagrażają uczuciom? Wpływ komunikacji niewerbalnej na kompetencje interpersonalne młodzieży gimnazjalnej

Tematem artykułu jest wpływ komunikacji niewerbalnej na kompetencje interpersonalne młodzieży gimnazjalnej. Autorka zauważa, że w przypadku młodego pokolenia tzw. cyfrowych tubylców coraz częściej można zaobserwować negatywne zjawiska związane z językiem, w tym znaczące zubożenie zasobu leksykalnego i brak choćby podstawowych umiejętności konstruowania wypowiedzi ustnych i pisemnych. Ważną przyczyną takiego stanu rzeczy jest swoiste wypieranie komunikacji werbalnej (rozmów bezpośrednich, rozmów telefonicznych, pisania listów czy nawet mejli) przez różnego rodzaju odmiany komunikacji niewerbalnej, w tym posługiwanie się znakami ikonicznymi i symbolicznymi oraz mowę gestów. Graficzny sposób wyrażania uczuć (emotikony), a także gesty coraz częściej zastępują prawdziwe wyrażanie emocji oparte na kluczowych zasadach komunikacji interpersonalnej, co prowadzi do nierzadko znaczącego zubożenia przekazu emocjonalnego w relacjach bezpośrednich.

A transformative model of continuing professional development in a day nursery: practitioners’ perspectives on the implementation of symbolic gesturing

ABSTRACTDrawing on experiential learning and transformative learning theory, a transformative model of continuing professional development (CPD) was employed to implement symbolic gesturing in a day nursery. The model of CPD aimed to empower practitioners working with infants to have autonomy over their professional learning. Perspectives of the nursery staff about the CPD were captured in narrative semi-structured interviews pre and post the three months of implementation, and from reflective diaries used during this period. Practitioners concluded that the model was successful because it allowed them flexibility to use symbolic gesturing in a way that was navigated independently by each practitioner as part of their daily routine rather than as a specific, formal course of instruction requiring formulaic adoption. Findings also indicate that the CPD model had beneficial learning outcomes in both cognitive and affective domains for practitioners and the infants in their care. Limitations of the small-scale study are acknowledged but the study highlights implications for practice and theorising about CPD in early years settings. The model could be of interest to researchers and practitioners wishing to develop effective CPD in other nursery settings to introduce symbolic gesturing, or more generally other professional development initiatives.

COVID-19 in Utah Valley

The second week of March 2020 presented an array of unique challenges for me both professionally and personally as I adjusted my work and home life to cope with the COVID-19 virus. I had already been ailing with what (I hoped) were seasonal allergies that left me coughing, bleary-eyed, and wondering if I might be sick with COVID-19 prior to the announcements from our university and school district that we should start self-isolating and preparing for at-home instruction. As both of my children at home are competitive gymnasts, we faced another decision about whether to keep them home from training.
 As my work and personal email boxes began filling with announcements from my university, my department, my children’s school, my children’s gym, and even my church and extended out-of-state family, I had to fight back a growing sense of anxiety about the outside world as I looked after my physical recovery. Staying home from work, just as a symbolic gesture, made a lot of sense to me. I’d already afflicted my colleagues with my occasional coughing from my isolated office way down the corridor, but I didn’t want to leave anything to chance. Although I presumed my odds of having COVID-19 were small after three trips to the doctor in the last month for secondary infections resulting from my allergies, who really knew? So, from my home office, I put into practice the skills I learned from doing remote instruction over the last several years.
 Up until the present challenge, I had tried to access my email only in the morning and afternoon. As news and instructions came in from my university and department, email communication became a near-constant distraction/source of information. Following our university’s lead, our college moved to all-remote instruction and social isolating. This meant moving to the Zoom video conferencing app. Fortunately, I was quite familiar with the app, so I didn’t have too hard a transition. However, at least a few of my colleagues had to make substantial changes to what and how they taught. Moreover, our students varied widely in how familiar and comfortable they were with the online interface. They valued our programs for their face-to-face emphasis, and now they were being asked to adjust everything about their experience within days. Moreover, most of my students are educational professionals themselves, so they were scrambling to provide direction and services to their own students. In the days following the university’s move to all-remote instruction, I participated in several instructional and organizational meetings with administrators and colleagues to ensure we were all in accord about the adjustments we would make to classes, and I spent hours on email coordinating with students and responding to their personal and professional concerns. I greatly reduced planned whole-group instruction in favor of individual consultation. I felt frustration at my students as they requested that I take my class instruction down to the basics. As I was teaching a course on qualitative research methods, I already felt I was barely touching on the tip of the iceberg as it was. How more stripped down could I get? At the same time, I was still recovering physically from (what I hoped were) my allergies, so I recognized that some of my frustration was my body demanding time to recover.
 To add to the challenges/opportunities of the first week into this at-home learning experiment, I had my two elementary-aged children at home with their own learning needs to consider. Even as I type, my third grader (who has an IEP) is in my office with me on i-Ready doing her daily math lesson on my university-issued iPad while my wife works with our sixth grader on her laptop. I find myself dividing my time between my third grader and my professional work, and I feel like neither is getting the attention they deserve. And yet, in the midst of the chaos, things are happening. Our children are getting more one-on-one time than they have in quite a while. They’re happy and adjusting. I wonder about their peers. My children attend a Title I school, and many of their parents and caregivers don’t have access to the same remote learning resources as they do. Many don’t have parents at home to supervise the well-organized instruction their teachers have provided (almost miraculously) via Google Classroom. It’s a strange new world in these early quarantine days, and I’m sure there are many opportunities and challenges ahead.