Journal articles on the topic 'Loretto school'

When a Yankee named George Washington rode into the town of Lebanon in central Kentucky during the summer of 1834, most townspeople grew suspicious of what they called “his eastern ways.” Washington assumed control of the eight-year-old Presbyterian school for girls and soon made it his goal to monopolize education in the area. Finding that since 1828 the Catholic Sisters of Loretto ran Saint Augustine's Female Academy in the same town, Washington, according to one report, “did all in his power to bring odium upon” the rival institution. He even encouraged some sort of ill reports about the school's principal, Sister Ann Constantia Spalding, the daughter of prominent Catholic pioneers Henrietta and Richard Spalding. Within that first year, Washington challenged Sister Spalding to select a handful of her students to face a like number of his pupils in a debate so that the public might judge, as he wrote, which “is the best of the two [schools].” “‘Which is the best of the two,’” Spalding responded, [would have been more grammatically written ‘which is the better of the two.’” Having thus asserted herself, Spalding politely declined the invitation. Embarrassed by this exchange, Washington slipped out of town at the end of the academic year.

The XXXVIIth Extraordinary Chair Calasanz’s S. Jose: “50 anniversary of Letter to a teacher and of Lorenzo Milani (Barbiana’s school)”. Words of inauguration: “In the Centenary IV of the Pious Schools”

Critics and supporters have expressed concern that social-emotional learning (SEL) has not been adapted to children suffering from trauma. While SEL has been identified as a mechanism through which trauma-informed schools can be created, this does not make SEL implementation, in and of itself, trauma-informed. Erica Pawlo, Ava Lorenzo, Brian Eichert, and Maurice J. Elias explain why calls for trauma-informed SEL are, in fact, calls for all SEL to be trauma-informed. They discuss how a trauma-informed approach to SEL is related to SEL’s emphasis on school climate, the need to build infrastructure for SEL learning, and the role of emotions in SEL instruction.

During the exhibition on Lorenzo Lotto that took place in Rome at the Scuderie del Quirinale, an experiment was organised for secondary school students. The educational activity focused on the specific iconographic features of some saints represented by Lorenzo Lotto, that can be found in the works of other Renaissance artists as well. Hence, an iconographic code was identified and then connected with aspects of the linguistic code, notably synonimy and metonymy. The article discusses the underpinned theoretical aspects, the characteristics of the tests used in the experiment, the results of the activity.

Attention deficit hyperactivity disorder (ADHD) is a disorder of relatively high prevalence and frequently contributes to poor school and work performance. Neurofeedback (NFB) has proven to be an effective therapeutic modality in the treatment of ADHD. Recently introduced z-score LORETA neurofeedback offers promise as a tool, and appears to provide a more efficient therapy than standard two-channel neurofeedback. This advantage is based on the ability to train 19 channels simultaneously, and the ability to directly target an electrically dysregulated area of the brain, which may be more difficult to access with standard neurofeedback therapy (areas addressed with LORETA neurofeedback include the cingulate gyrus and hippocampal structures). This paper presents our experience with Z-score LORETA neurofeedback in the treatment of ADHD.

Santiago Ramón y Cajal made his mark in the history of science as a brilliant researcher of the histology of the nervous system. His bold efforts and the international recognition he received during his lifetime played an important role in the consolidation of the Spanish Neurohistological School which is composed of a large number of eminent disciples. Amongst these, and of outstanding repute, is Rafael Lorente de Nó whose research had a significant influence on the work of Canadian psychologist Donald O. Hebb and, consequently, on the development of neurophysiological theory. This paper analyses some of the contributions of Cajal and his disciple Lorente de Nó which formed the anatomical and neuropsychological framework of contemporary psychology.

In this article, the author replies to critiques of his book, Constitutional Goods(Oxford, 2004) by Professors Trevor Allan, Clare Chambers, John Charvet, Philip Cook, Thomas Poole, and Lorenzo Zucca. These critiques were originally presented at a symposium held in May, 2008 at the London School of Economics and Political Science and were later published together in Vol. XXII (January, 2009) Canadian Journal of Law and Jurisprudence.

<p>Based on the results of the distribution of questionnaires to students and interviews with physics teachers, there are two things that the author found. The first is students still have difficulty in determining the direction of Lorentz force and the second is the availibility of tools for Lorentz force practicums at school is still a separate component. So, it is necessary to develop Lorentz force media that can overcome both problems. The purpose of this study is to improve students' cognition through developing Lorentz force tools. The research and development (R&amp;D) of the Borg and Gall model is the methodology applied in this study. The research instrument used was the test instrument. The results of the development of tools is validated by material experts, media experts, and Physics teachers. The validity of the Lorentz force tools is calculated using the product moment formula, reliability is calculated using the KR-20 formula. The results of data analysis in the experimental class, obtained an average score of pretest of 29.17, grooming post-test average of 82.78. From these data, it can be concluded that the development of Lorentz force tools can improve students’ learning outcomes in the cognitive aspect.</p><p><strong>BAHASA INDONESIA ABSTRACT: </strong>Berdasarkan dari hasil penyebaran angket kepada siswa dan wawancara terhadap guru Fisika ada dua hal yang penulis temukan. Pertama masih ditemukan siswa yang kesulitan dalam menentukan arah gaya Lorentz dan yang kedua KIT praktikum gaya Lorentz yang tersedia di sekolah masih dalam komponen yang terpisah. Sehingga perlu adanya pengembangan media gaya Lorentz yang dapat mengatasi kedua permasalahan tersebut. Tujuan dari penelitian ini adalah untuk meningkatkan kognitif siswa melalui pengembangan alat peraga gaya Lorentz. Penelitian dan pengembangan (R &amp; D) model Borg and Gall merupakan metodologi yang diterapkan pada penelitian ini. Instrumen penelitian yang digunakan instrumen tes. Hasil pengembangan alat peraga divalidasi oleh ahli materi, ahli media dan guru Fisika. Validitas alat peraga gaya Lorentz dihitung dengan menggunakan rumus <em>product Moment, </em>reliabilitas dihitung dengan menggunakan rumus KR-20. Hasil dari analisis data pada kelas eksperimen, diperoleh skor rata-rata <em>pre-test</em> sebesar 29,17, dan rata-rata <em>post-test</em>82,78. Dari data tersebut dapat simpulkan melalui pengembangan alat peraga gaya Lorentz mampu meningkatkan hasil belajar siswa pada ranah kognitif.</p><div><hr align="left" size="1" width="33%" /></div>

In an earlier judgment[1] on the right to education delivered by the South African Constitutional Court (the Constitutional Court), the principal focus was on the restriction of access to education through the implementation of the language policy of the school. Language, however, is only one barrier preventing access to education in South Africa. Learners countrywide are denied the right to basic education because of the levying of school fees and other educational charges.[2] This practice is prevalent in spite of the international obligation imposed on the South African government to provide free primary education. This article examines the exact nature of this obligation by exploring the concept of "free" basic education. * Lorette Arendse, Lecturer, Department of Legal History, Coparative Law and Legal Philosophy University of Pretoria. E-mail: Lorette.arendse@up.ac.za[1] Head of Department: Mpumalanga Department of Education v Hoërskool Ermelo 2010 2 SA 415 (CC).[2] Centre for Applied Legal Studies and Social Surveys Africa National Survey.

The article deals with a historical-pedagogical analysis concerning the previous and following years the publication of Lettera a una professoressa, by observing the context and some phenomena with essential elements. Specifically, detailed references are reminded in order to clarify the thought and the work of the prior of Barbiana. The social, economic and political contradictions of the post-war period that reflect in the Italian school education emerge: the class-oriented structure of society, the marks used for selective and justicialist purposes, early school dispersal. Only from the 70s, after the teaching of Latin was removed from secondary school, 1968 and free access to University, education becomes a common good, by bringing about the principles of the Constitution. The close analysis of Don Milani still catches the motivation to give due considerations for education in general, for integration processes and of “I Care” of which the current social context is greatly necessary with its various “emergences”: the importance of language, the dedication to foster self-esteem processes, the choice for the tutoring technique and of cooperative-learning. Based on a visionary ideal of cooperative and tolerant society, the Don Milani method proposes a new humanism by turning into a leading school model. The article includes significant conclusions from the Lettera for educational topicality, for the issues it calls and for the solutions it requires, first of all the pedagogical-social demand of a school for all and everyone which avoids “to make equal parts among unequal”.

As academic language skills develop, young learners are able to rise to the challenge of increasingly complex communication in increasingly formal settings (Snow, 2014; Uccelli et al., 2015). Studies suggest that CLIL contexts may favour the development of academic language skills (Dalton-Puffer, 2007; Nikula, 2007; Marsh, 2008; Pasqual Pe&ntilde;a, 2010) to a greater extent than non-CLIL contexts. However, research that attempts to test this assumption has so far tended to do so from a pragmalinguistic perspective (Lorenzo &amp; Rodr&iacute;guez, 2014; Lorenzo, 2017). This paper takes a sociopragmatic approach to exploring the differences between CLIL and non-CLIL contexts regarding how they facilitate the development of early academic language skills. That is, how the communicative intentions that underlie CLIL and non-CLIL classroom discourse may help or hinder the development of such skills. The data were collected by observing classroom discourse in CLIL and EFL primary-school lessons, in Spanish-based and Catalan-based linguistic models. The method followed was to apply a taxonomy of the sociopragmatic level of academic language (Henrichs, 2010) to determine the quality of the conversational style and intersubjective cooperation found in the discourse. The results indicate that CLIL classroom discourse is characterised by the sort of conversational style that facilitates the development of academic language skills. However, in terms of intersubjective cooperation the results are somewhat inconclusive. Based on these results, the study suggests raising awareness of the role of conversational style in classroom discourse so as to boost the quality of teacher-student interactions in primary-school CLIL contexts and, thus, contribute to an identified need for continuous improvement of CLIL pedagogies and teacher training (Lorenzo, 2007; de Graaff et al., 2007).

The following article has been written primarily by the high school students who make up the team “Cryptic Ontics”, one of the two winning teams in the 2018 edition of CERN’s Beamline for Schools (BL4S) competition, and is based on the set of experiments the students endeavoured to conduct over the course of a two-week period at CERN. Reconstructing influential physical theories from scratch often helps in uncovering hitherto unknown logical connections and eliciting instructive empirical checkpoints within said theory. With this in mind, in the following article, a top-down reconstruction (beginning with the experimental observations and ending at the theoretical framework) of the Lorentz force equation is performed, and potentially interesting questions which come up are explored. In its most common form, the equation is written out as: [Formula: see text]. Only the term that includes the magnetic field [Formula: see text] will be dealt with for this article. The independent parameters we use are (i) the momenta of the particles, (ii) the charge (rather, the types) of particles, either positive or negative, and (iii) the current passing through the dipole generating the electromagnetic field. We then measure the angle by which particles get deflected while varying these three parameters and derive an empirical relationship between them.

The goal of this article is to analyse the musical preferences of Brazilian students by considering the variables of gender and religion. Using random sampling, a class was selected from each high school year group of 10 public schools in the city of São Luís (Brazil).The total study sample consisted of 658 students: 358 females (54.4%) and 300 males (45.6%). Of these, 343 (52.1%) were Protestants and 315 (47.9%) were Catholics, and their ages ranged from 14 to 19 years ( M = 16.24 years old, SD = 1.14). For the data collection, a version of the Questionnaire on Musical Style Preferences by Lorenzo, Herrera, and Cremades (2008) was used; however, it was shortened and culturally adapted to the Brazilian context. The participants were asked to evaluate how often they listened to 19 different styles of music. The overall results indicated that the participants’ musical preferences were heavily influenced by mass media. However, ANOVA results indicated significant differences and a variety of size effects in the frequency of musical listening based on gender and religion. Females had a greater preference for styles with emotional content, dance music and music with a strong connection to mass culture, while males preferred more vigorous styles. Regarding religion, Protestants had a stronger preference for gospel music, while Catholic preferences were more diverse.

Shawi1 is the language of the indigenous Shawi/Chayahuita people in Northwestern Amazonia, Peru. It belongs to the Kawapanan language family, together with its moribund sister language, Shiwilu. It is spoken by about 21,000 speakers (see Rojas-Berscia 2013) in the provinces of Alto Amazonas and Datem del Marañón in the region of Loreto and in the northern part of the region of San Martín, being one of the most vital languages in the country (see Figure 1).2 Although Shawi groups in the Upper Amazon were contacted by Jesuit missionaries during colonial times, the maintenance of their customs and language is striking. To date, most Shawi children are monolingual and have their first contact with Spanish at school. Yet, due to globalisation and the construction of highways by the Peruvian government, many Shawi villages are progressively westernising. This may result in the imminent loss of their indigenous culture and language.

NET.LAB es el proyecto de investigación en diseño realizado en el marco del March Design Research Laboratory (DRL) por el equipo formado por Ibraheem Ammash, Jimena Araíza, María Loreto Flores y Ahmad Sukkar en la Architectural Association School of Architecture, Londres, entre 2004 y 2006.El objetivo de esta investigación fue la aplicación de algoritmos en la generación de espacios arquitectónicos articulando una amplia variedad de sistemas sociales, escalas y requerimientos programáticos. La implementación de la herramienta elegida, el Diagrama de Voronoi, representó dos desafíos principales a la investigación: en primer término, de qué forma el protocolo matemático informaría al diseño y en segundo lugar, como conjugar los resultados obtenidos con la voluntad estética del diseñador. Con este fin, la investigación incluyó una serie de experimentos digitales y físicos, los cuales plantearon un cuestionamiento directo a las habilidades y rol del arquitecto dentro de un proceso digitalmente dirigido, en el cual más allá de crear una forma específica, se requiere la articulación de nuevas lógicas de diseño.

Abstract.ANALYSIS OF THE PSYCHOMETRIC PROPERTIES OF THE SCALE OF VIOLENT BEHAVIORS IN ADOLESCENT SPORTSThe present study aims to determine and analyze the psychometric properties of instrument of the scale of violent behavior in the school proposed by Little, Henrich, Jones and Hawley (2003) and adapted to Spanish by the Lisis group (Estévez, 2005) in a population of adolescent athletes. The participants were 1823 athletes, aged between 13 and 17 of which 59.8% are male and 40.2% female, of which 66.9% participate in collective sports and 33.1% in individual modalities, for the analysis An exploratory factor analysis and regression analysis using statistical analysis of SPSS 22.0 and FACTOR Analysis 9.3.1 (Lorenzo-Seva and Ferrando, 2006), where we explore the metric properties as well as the effect of training hours, years of practice, gender and modality, on the dimensions of the questionnaire scale of violent behavior in the school of Estevez (2005). The results indicate an acceptable adjustment of the scale, which is applicable to the adolescent athlete population, and demonstrate the relationship between personal variables and physical-sports with the dimensions of violent behavior.Keywords: violence behaviors, adolescence, sportResumen.El presente estudio tiene como objeto determinar y analizar las propiedades psicométricas del instrumento de la escala de conducta violenta en la escuela propuesto por Little, Henrich, Jones y Hawley (2003) y adaptado al castellano por el grupo Lisis (Estévez, 2005) en una población de adolescentes deportistas. Los participantes fueron 1823 deportistas, con edades comprendidas entre los 13 y 17 de los cuales el 59,8% son masculinos y 40,2% femeninos, de ellos el 66,9% participan en deportes colectivos y el 33,1% en modalidades individuales, para el análisis estadístico se llevó a cabo un análisis factorial exploratorio y análisis de regresión mediante los programas estadísticos SPSS 22.0 y FACTOR Analysis 9.3.1 (Lorenzo-Seva y Ferrando, 2006), donde se exploran las propiedades métricas así como el efecto que tenían las horas de entrenamiento, años de práctica, género y modalidad, sobre las dimensiones del cuestionario escala de conducta violenta en la escuela de Estevez (2005). Los resultados, señalan un ajuste aceptable de la escala, que es aplicable a la población adolescente deportista, y demuestran la relación entre las variables personales y físico-deportivas con las dimensiones de la conducta violenta.Palabras clave: conductas violentas, adolescencia, deporte

What is the origin of quantum randomness? Why does the deterministic, unitary time development in Hilbert space (the ‘4π-realm’) lead to a probabilistic behaviour of observables in space-time (the ‘2π-realm’)? We propose a simple topological model for quantum randomness. Following Kauffmann, we elaborate the mathematical structures that follow from a distinction(A,B) using group theory and topology. Crucially, the 2:1-mapping from SL(2,C) to the Lorentz group SO(3,1) turns out to be responsible for the stochastic nature of observables in quantum physics, as this 2:1-mapping breaks down during interactions. Entanglement leads to a change of topology, such that a distinction between A and B becomes impossible. In this sense, entanglement is the counterpart of a distinction (A,B). While the mathematical formalism involved in our argument based on virtual Dehn twists and torus splitting is non-trivial, the resulting haptic model is so simple that we think it might be suitable for undergraduate courses and maybe even for High school classes.

This article discusses the main directions of research in geometric analysis, which were conducted and are being carried out by the scientific mathematical school of Volgograd State University. The results of the founder of the scientific school, Doctor of Physics and Mathematics, Professor Vladimir Mikhailovich Miklyukov and his students are summarized. These results concern the solution of a number of problems in the field of quasiconformal flat mappings and mappings with bounded distortion of surfaces and Riemannian manifolds, the theory of minimal surfaces and surfaces of prescribed mean curvature, surfaces of zero mean curvature in Lorentz spaces, as well as problems associated with the study of the stability of such surfaces. In addition, the results of the study of various classes of triangulations — an object that appears at the junction of research in the field of geometric analysis and computational mathematics — are noted. Besides, this review discusses papers that use the Fourier decomposition method for solutions of the Laplace — Beltrami equations and the stationary Schr¨odinger equation with respect to the eigenfunctions of the corresponding boundary value problems. In particular, the authors give the results on finding capacitive characteristics that allowed for the first time to formulate and prove the criteria for the fulfillment of various theorems of Liouville type and the solvability of boundary value problems on model and quasimodel Riemannian manifolds. The role of the equivalent function method is also indicated in the study of such problems on manifolds of a fairly general form. In addition to this, the article gives an overview of the results concerning estimates of calculating error integral functionals and convergence of piecewise polynomial solutions of nonlinear variational type equations: minimal surface equations, equilibrium equations capillary surface and equations of biharmonic functions.

The gubernatorial election of 1892 unnerved faculty members at Kansas State Agricultural College (KSAC). Voted into office by a “fusion” of Populists and Democrats, Governor Lorenzo Lewelling filled four vacant seats on the college's seven-member governing board, overturning a Republican Party majority for the first time in the college's history. These new regents included radicals such as Edward Secrest, a farmer who pledged to “change the order of things” at KSAC, and Christian Balzac Hoffman, a miller, banker, and politician who had founded an ill-fated socialist colony in Topolobampo, Mexico. Populist interest in KSAC intensified in 1897, when a different fusionist governing board promoted Professor Thomas E. Will to the college presidency. Born on an Illinois farm, Will attended a normal school before proceeding to Harvard University, where he chaffed within “the citadel of a murderous economic system.” When offered the chair of political economy at KSAC, Will had been lecturing, writing for reform periodicals, and serving as secretary of a Christian socialist organization called The Boston Union for Practical Progress. Although he never formally joined a Populist organization, Will shared the movement's commitment to erasing class distinctions in politics and education. Following Will's inauguration, a Populist regent exulted that the masses had finally “scaled the gilded halls of the universities.”

Recently published by the Madrid publishing house Sequitur, La Escuela Universalista Española del siglo XVIII is an introductory work to a study of the so-called Universalist School. Its author, Pedro Aullón de Haro from the University of Alicante, Spain, and Head of the Research Group “Humanism-Europe” since 1994, has coordinated various volumes whose main objective is the historical reconstruction of the Late Spanish Enlightenment Period, which was truncated by Charles III of Spain’s expulsion of the Jesuits, affecting a great many of its members. This Enlightenment Period, in contrast to the victorious French Enlightenment, offered not a political, but a scientific and humanistic view of knowledge, taking a comparative and universalist approach, but, due to the aforementioned expulsion of the Jesuits, the authors dispersed, leaving their work unfinished; and it is only now, under the label of the Universalist School, coined by Prof. Aullón de Haro, that they have been gathered together furthering the possibility of recovering their meaning and systematic cohesion. This volume serves as an introduction to the publications that the author has announced for 2018, in which the detailed study of the main authors within this scientific community will be undertaken following an encyclopaedic structure, which will finally give recognition to the Universalist School movement, and whose stand out authors include: Juan Andrés, creator of the Universal History of the Humanities and Sciences; Lorenzo Hervás y Panduro, creator of Universal and Comparative Linguistics; and Antonio Eximeno, creator of a universal aesthetic concept of music as language and expression.The common thread of the School is precisely the "universalist ideation" that assumes the unity of knowledge in a harmonious integration of experimental sciences, fine arts and human sciences within a humanistic epistemological framework, and consequently, comparativism as a methodology of study, based on the unity of its object: the destiny of man, with his knowledge integrated into a unitary vision of the universe and the world. All this is ultimately based on the work of Dionysius of Halicarnassus, historically rooted in the process of Greco-Roman cultural parallels, and with the main figures of Macrobius, Scaliger and Morhof.Furthermore, 2017 is the second centenary of the death of Juan Andrés, commemorated by an international Congress held at the Complutense University of Madrid and featuring an important bibliographical exhibition in the History Library of this Madrid University, titled "Juan Andres y la Escuela Universalista Española" (2017).The great scientific and thematic scope of the School means that it is possible to discern several sectors or "sub-schools", although the authors often practice several disciplines: the linguistic sub-school (Hervás and his extensive circle of collaborators), bibliographical (Miguel de Casiri, Diosdado Caballero…), botanical-naturalist (Antonio José Cavanilles, Pedro Franco Dávila, Juan José Ruperto de Cuéllar, José Celestino Mutis, Eduardo Romeo…), musicological (Antonio Eximeno, Josef Pintado, Vicente Requeno, Buenaventura Prats, Joaquín Millás…), Americanist-Mexicanist (Francisco Javier Clavijero, Juan Bautista Muñoz, Miguel del Barco González, José Lino Fábregas, Juan Nuix y Perpiñá…), on the Philippines (Juan de la Concepción, Antonio de Tornos, Bernardo Bruno de la Fuente…), meteorology (Andrés, Viñes, Faura…), studies on translation (Carlos Andrés, Juan Bautista Colomés, Pedro Cantón…) etc.The work is divided into three sections: "Teoría general", "Textos de y sobre autores de la Escuela", and "Bibliografía fundamental y selecta".The first section begins with an introductory chapter in which the conceptual principles of the School are explained in relation to the particularity of the Hispanic cultural history, where both its antecedents and theoretical limits are determined. Next comes a description of the sequence of milestones, historical circumstances and accidents that resulted in the formation of the School, as well as an in-depth explanation of the concept of "universalist ideation". Finally, "La ideación del primer programa epistemológico", is a necessary exposition of the important and almost inaccessible Prospectus Philosophiae Universae, a work that was written and directed by Juan Andrés. It is a general and pluridisciplinary programmatic text published in 1773 in Ferrara, and access to it for consultation is hard to come by. That is, it is a kind of program that intends to carry out a radical overcoming of the culture and thought of the Baroque era, through the integration of empiricist science and philosophy with classical humanism and its evolution through a historically founded and revisable concept of progress. The fourth chapter, entitled "La Ilustración universalista: creación de la Comparatística moderna y Literatura Universal", lists the conceptual keys to understanding the particularity of this late Spanish age of Enlightenment of Hispanic-Italian roots, Christian, integrative, international, intercontinental, founded on a unitary vision of the universe and the world. The fifth chapter, "La clasificación de las ciencias, la universalidad tematológica y la estética de la expresión", analyses the variables of the Enlightenment Period, the various types of European illustrations and their internal conceptual sectors, in an attempt to bring to light the lack of historical and intellectual homogeneity of a process of great relevance, and analyses the universalistic classification of scientific disciplines by comparison with the classification of the French illustration, showing the flagrant reduction of the French classification, and also includes a revealing study on the concept of "expression" elaborated by Antonio Eximeno, which was later also recovered by Benedetto Croce, although without him acknowledging the precedence of Eximeno’s work.The second part, "Textos de y sobre autores de la Escuela", presents a series of documents as a critical support of the School and its authors. This is especially true of the textual references from the three main authors with respect to the other members of the School, which provides an account of the indisputable existence of a productive and active scientific community.The last part records essential bibliographical sources and information intended to enable a continuation of the study by the authors of this School, a bibliographic selection of the most important works of all the members of the School, and another selection of general and monographic studies on relevant theoretical, historical and cultural issues.In short, this work succeeds in refuting one of the most important historical and intellectual fallacies of our time: the absence of a Spanish Enlightenment Period, and consequently, proves the existence of an original and consistent modern Hispanic thought. In this way, it opens up a field of study that demands new research that will bring to light better-informed reinterpretations of both Spanish and Hispanic America pasts in general, which will lead to a search for unity, not in political and economic terms, as seems to be the objective of economic globalization, but on the basis of the concept of universality. For this purpose, the Research Group Humanismo-Europa has affiliated itself with the Instituto Juan Andrés de Comparatística y Globalización, as well created links to its online network Biblioteca HumanismoEuropa, where all the information about the authors of the School and their texts has been gathered and made available to the general public.

Although bullying and cyberbullying have been widely studied in diverse geographical areas, the number of studies in isolated regions, located in rainforests such as the Peruvian Amazonia, is low. Most research has been conducted in wealthy, Western countries, although disadvantaged areas are usually the most affected by various problems. Thus, the aims of this study were to validate bullying and cyberbullying measurement instruments among adolescents in the Peruvian Amazonia, to determine the prevalence rates of bullying and cyberbullying among this population, and to examine how bullying and cyberbullying relate to self-esteem, empathy, and social skills. The sample included 607 students from the region of Loreto (Peruvian Amazonia) who completed self-report questionnaires. Both questionnaires used in the sample were found to have good psychometric properties. Results showed that bullying and cyberbullying are prevalent among teenagers in the Amazonia. Low self-esteem and high affective empathy predicted bullying victimization. Being a bully was related to high assertiveness. Being a bully-victim was related to low self-esteem and low assertiveness. Cybervictims showed higher cognitive empathy. Cyberbullies showed higher affective empathy in comparison to uninvolved adolescents. Having low self-esteem and higher affective empathy were related to being a cyberbully/victim. This study provides a validated questionnaire that can be used for research and practice in the Amazonia. Based on the current results, tailored anti-bullying and anti-cyberbullying interventions with components focused on self-esteem, empathy, and social skills should be implemented in Peruvian secondary schools.

Craniotomies are among the oldest neurosurgical procedures, as evidenced by early human skulls discovered with holes in the calvaria. Though devices change, the principles to safely transgress the skull are identical. Modern neurosurgeons regularly use electric power drills in the operating theater; however, nonelectric trephining instruments remain trusted by professionals in certain emergent settings in the rare instance that an electric drill is unavailable. Until the late Middle Ages, innovation in craniotomy instrumentation remained stunted without much documented redesign. Jacopo Berengario da Carpi's (c. 1457–1530 CE) text Tractatus de Fractura Calvae sive Cranei depicts a drill previously unseen in a medical volume. Written in 1518 CE, the book was motivated by defeat over the course of Lorenzo II de'Medici's medical care. Berengario's interchangeable bit with a compound brace (“vertibulum”), known today as the Hudson brace, symbolizes a pivotal device in neurosurgery and medical tool design. This drill permitted surgeons to stock multiple bits, perform the craniotomy faster, and decrease equipment costs during a period of increased incidence of cranial fractures, and thus the need for craniotomies, which was attributable to the introduction of gunpowder. The inspiration stemmed from a school of thought growing within a population of physicians trained as mathematicians, engineers, and astrologers prior to entering the medical profession. Berengario may have been the first to record the use of such a unique drill, but whether he invented this instrument or merely adapted its use for the craniotomy remains clouded.

Using archival documentation, this article discusses the beginning of the first grand international aid mission of the Catholic Church (1922–23), undertaken to assist the starving children of Bolshevik Russia. Under the auspices of the American Relief Administration (ara), the Papal Relief Mission to Russia fed approximately 158,000 persons a day. The pivotal figure between American Catholics and the Roman Curia, and subsequently between the Vatican and the Bolsheviks, was Edmund Aloysius Walsh, S.J., founder of the first us school of diplomacy, at Georgetown University. Walsh served as papal emissary in charge of this mission, which, among other duties, entailed liaising with the ara, keeping the Vatican informed, and negotiating with the Bolsheviks regarding the church’s position within a communist society. Walsh’s experience provides a firsthand view of the “Bolshevik world” and insight into the manner in which the Bolshevik Revolution was understood by the Vatican. The actions of the protagonists (Włodzimierz Ledóchowski, Jesuit superior general; Pietro Cardinal Gasparri, Vatican secretary of state; Mgr. Giuseppe Pizzardo, Vatican substitute secretary of state; Col. William Haskell, director of the ara’s Russian Relief Program; Mgr. Lorenzo Lauri, apostolic nuncio to Poland; and Walsh), are revealed through their own words, which show the difficulties encountered within both the Christian and Bolshevik spheres and clarify that common objectives were often shared only in appearance. Notwithstanding the good will that the mission’s success earned for the Vatican, the attempt to establish diplomatic relations was destined to fail, due in large part to the events narrated herein.

ABSTRACT Background Lower limb injuries are related to important disability to deal with environment. Socioeconomic characteristics also must be considered since they lead to a particular trauma profile. This association is necessary to guide control measures to prevent morbidity and mortality. Study design In the region, the human development index (HDI) varies from 0.772 to 0.804), per capita income varies from 1.62 to 2.36 (minimum wage) and the average years of study in the population was 6.5 years. Data collected from 334 admitted trauma patients between 2011 and 2012 at Hospital Pirajussara, a tertiary reference center in São Paulo, Brazil, linked to the Federal University of São Paulo, Paulista School of Medicine (UNIFESP-EPM) compiled the following parameters: length of stay, age, sex, mechanism of injury and mortality, which was associated with the local characteristics and data from the existing literature. The environment characteristics surrounding the hospital are of slums without adequate work conditions. Results Domestic falls were the most important mechanism of injury (50.8%), affecting mainly elderly people at the rate of 33.5% with femur fractures. Traffic accidents involved 27.2% of patients, 71.4% of them caused by motorcycle. Seventy-seven percent of motorcycle accidents involved young drivers with lower leg injury (69.2%) and hip/thigh injury (26%). Conclusion Results demonstrate that most lesions are motivated by domestic falls and are strongly correlated to elderly patients, while young patients are more inclined to suffer traffic accidents, mostly associated with motorcycles. Considering this peculiar epidemiological profile is possible to intervene through policy approaches, such as safer road infrastructure and enforcement of laws to decrease risky behavior, and third age public healthcare strategies allied to better structured homes, using assistive devices as handrails for stairways and removing hazards from passage. How to cite this article Loreto TM, Cezillo MVB, Müller BR, Ribeiro RC, Andrade AA, Abib SCV. Lower Limb Injuries and Socioeconomic Influences in a Region of a Tertiary Hospital in São Paulo, Brazil. Panam J Trauma Crit Care Emerg Surg 2014;3(2):47-52.

The role of Teachers has been transformed in recent years due to the increasingly complex educational demands and responsibilities that come from the students’ families. The aim of the present study was to investigate how Elementary School Teachers in Brazil and Uruguay perceive and evaluate the demands they receive from families, and how prepared they think they are to face this reality. A qualitative, exploratory and transcultural method was used, based on the technique of Focal Groups, with one group being conducted in Brazil (10 participants) and anther one in Uruguay (9 participants). In both groups, participants were women, with experience in public and private schools. Data were treated using the Content Analysis technique and results pointed out two main themes: Academic Formation and Family Demands. The analysis showed several similarities in the relationship between family and school in daily practice - both in Brazil and Uruguay - especially regarding the Teacher’s role. It was observed that Teachers still face some challenges in set out their roles for themselves and the families. Teachers have also shown they have insufficient resources to work with the diversity of family demands and it is possible to think that they would benefit from spaces of reflection and sensitivity development, in order to better discriminate these demands. Thus, it may be said that it is necessary to inaugurate a deep discussion about what it means to form Teachers to work with families.ResumoO papel dos professores tem se transformado nos últimos anos devido às demandas e responsabilidades educacionais, cada vez mais complexas, que derivam das famílias de seus alunos. O objetivo deste estudo foi investigar como os professores de ensino fundamental do Brasil e Uruguai percebem e avaliam as demandas que recebem das famílias e o quão preparados se sentem para enfrentar essa realidade. Foi utilizado método qualitativo, exploratório e transcultural, a partir da técnica do Grupo Focal, sendo conduzido um grupo no Brasil (10 participantes) e um no Uruguai (9 participantes). Em ambos os grupos, os participantes foram mulheres, com experiência nas redes pública e privada. Os dados foram tratados a partir da técnica de Análise de Conteúdo e os resultados apontaram dois temas principais: Formação Acadêmica e Demandas das Famílias. A análise evidenciou inúmeras semelhanças na relação que a família e a escola estabelecem na prática diária - tanto no Brasil quanto no Uruguai - especialmente no que diz respeito ao papel docente. Observou-se a dificuldade dos professores em delimitar seu papel para si e para as famílias. Os professores também se mostraram com poucos recursos para trabalhar com a diversidade de demandas familiares e é possível pensar que eles se beneficiariam de espaços de reflexão e desenvolvimento de sensibilidade para poder discriminar essas demandas. Assim, pode-se dizer que é necessário inaugurar uma discussão profunda sobre o que significa formar os professores para o trabalho com as famílias.ResumenEl papel de los docentes se ha transformado en los últimos años debido a las exigencias y responsabilidades educativas cada vez más complejas que derivan de las familias de sus alumnos. El objetivo de este estudio consistió en investigar cómo docentes de educación primaria de Brasil y Uruguay perciben y evalúan las demandas que reciben de las familias y cuán preparados se sienten para enfrentar esa realidad. El diseño fue cualitativo, exploratorio y transcultural, utilizando la técnica de Grupo Focal, siendo uno brasileño (10 participantes) y uno uruguayo (9 participantes). En ambos grupos los participantes fueron mujeres, con experiencia tanto en la red pública como privada. Los datos fueron tratados con Análisis de Contenido y los resultados apuntaron a dos grandes temas: Formación Académica y Demandas de las Familias. El análisis permite comprobar innumerables semejanzas en la relación que familia y escuela establecen en la práctica cotidiana tanto en Brasil como en el Uruguay, sobre todo en lo que se refiere al rol docente. Se observa la dificultad que las docentes expresaron en cuanto a delimitar su papel frente a si mismas y frente a las familias. También las docentes se mostraron con pocos recursos para trabajar con la diversidad de las demandas familiares y es posible pensar que se beneficiarían de espacios de reflexión y desarrollo de la sensibilidad para poder discriminar tales demandas. Así, se puede decir que se necesita abrir una discusión profunda sobre lo que significa formar a los docentes para el trabajo con las familias. 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Maarten Dingemans passed away due to heart failure in the hospital on January 12, 2017. Maarten was born 15 Aug 1943 in Haarlem, the Netherlands, where he attended high-school at the Lorentz Lyceum. He started his studies at Delft University of Technology in 1962; initially in Mechanical Engineering, and later in the Faculty of Mathematics. After receiving his Ir degree in Mathematics from Delft University of Technology in September 1970, Maarten started working at Delft Hydraulics in 1970 as a Mathematical Engineer until his retirement in 2007. During his career at Delft Hydraulics, Maarten involved in numerous coastal research grants and industrial engineering projects. One of the well-known laboratory benchmark experiments have been nick-named as “Dingemans’ bar” experiment. On November 21, 1994 Maarten received his PhD degree from Delft University of Technology. Prof. dr. ir. A.J. Hermans was his promoter. The World Scientific Publishing Co later published his doctoral thesis, entitled “Water wave propagation over uneven bottoms”, as a two-part book with the same title in 1997. Many students, researchers and engineers in the coastal engineering community have studied and referenced this book. In 1985 he continued working at Delft Hydraulics at De Voorst and he moved his family to Emmeloord. On September 1st 2007, at age of 64, he officially retired from Delft Hydraulics. However, he kept himself busy attending conferences and workshops all over the world, and writing and reviewing various articles. At the time of his passing he was still working on an article together with Dr. ir. Gert Klopman. Throughout his entire life Maarten has faced continued health challenges. His courage to cope with ill health has always been inspiration to many of his friends and colleagues. Maarten enjoyed cycling, especially cross-country bicycle journeys during his healthy days. He once wrote: “Long-distance cycling to and from work stimulates the realization that things do not run as smoothly as one wishes they should.” Maarten’s biggest loss in life was the passing of his wife Marja (also a mathematician and a colleague at Delft Hydraulics) 21 years ago now. Maarten dedicated his book to the memory of his beloved wife Marja.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. 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The paper presents research findings with 56 Roma children from Macedonia and Serbia between the ages of 3-6 years. The children’s knowledge of Romani as their mother tongue was assessed with a specially designed test. The test measures the children’s comprehension and production of different types of grammatical knowledge such as wh–questions, wh-complements, passive verbs, possessives, tense, aspect, the ability of the children to learn new nouns and new adjectives, and repetition of sentences. In addition, two pictured narratives about Theory of Mind were given to the children. The hypothesis of the authors was that knowledge of the complex grammatical categories by children will help them to understand better the Theory of Mind stories. The results show that Roma children by the age of 5 know most of the grammatical categories in their mother tongue and most of them understand Theory of Mind. References Bakalar, P. (2004). The IQ of Gypsies in Central Europe. 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The pandemic of COVID-19 has afflicted every individual and has initiated a cascade of directly or indirectly involved events in precipitating mental health issues. The human species is a wanderer and hunter-gatherer by nature, and physical social distancing and nationwide lockdown have confined an individual to physical isolation. The present review article was conceived to address psychosocial and other issues and their aetiology related to the current pandemic of COVID-19. The elderly age group has most suffered the wrath of SARS-CoV-2, and social isolation as a preventive measure may further induce mental health issues. Animal model studies have demonstrated an inappropriate interacting endogenous neurotransmitter milieu of dopamine, serotonin, glutamate, and opioids, induced by social isolation that could probably lead to observable phenomena of deviant psychosocial behavior. Conflicting and manipulated information related to COVID-19 on social media has also been recognized as a global threat. Psychological stress during the current pandemic in frontline health care workers, migrant workers, children, and adolescents is also a serious concern. Mental health issues in the current situation could also be induced by being quarantined, uncertainty in business, jobs, economy, hampered academic activities, increased screen time on social media, and domestic violence incidences. The gravity of mental health issues associated with the pandemic of COVID-19 should be identified at the earliest. Mental health organization dedicated to current and future pandemics should be established along with Government policies addressing psychological issues to prevent and treat mental health issues need to be developed. References World Health Organization (WHO) Coronavirus Disease (COVID-19) Dashboard. 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This essay explores the origins of, and elements of teaching and learning at Loretto Niagara, a girls’ boarding and day school operated by the Irish-based Institute of the Blessed Virgin Mary (The Loretto Sisters). Three key individuals shaped the development of Loretto Niagara: Michael Power, the first Roman Catholic Bishop of Toronto, Archbishop John Joseph Lynch, his second successor and Mother Teresa Dease, one of Loretto’s Canadian pioneers. Power was the bishop who invited the community to Canada; Lynch imagined a Catholic educational presence on the shores of the Falls and Dease contributed to the actualization of that vision. Through an analysis of archival sources, the paper argues that in the course of its 100 plus year existence, Loretto Niagara’s physical location gave shape to its overt and hidden curriculum. Its history documents the complexities of the intersection of gender and religion in the education of young women.

The case presents the situation prevailing in Loreto Day School, Sealdah, when Sister Cyril took over as the principal of the school. It details the initiatives taken by her to turn around the school. With her active interest and concern for marginalised children, the school started admitting a greater number of non - fee paying children, bringing their number to half of the total enrolled children in the school. Several programmes like providing shelter to street children and integrating them into the education system, weekly visits by school children to nearby village schools, addressing the problem of hidden child labour, programmes for platform children and training for barefoot teachers were organised along with other teaching and learning activities in the school. Pedagogic changes like activity oriented science teaching, value education, work education, and an assessment programme which took into account the effort put in by children were also initiated. Views of a cross-section of parents, some of whom had high praise for the school while some others expressed concerns about its divergent activities are also included.

Guided Inquiry is a means by which student enquiry can be facilitated in schools, while simultaneously being the vehicle for evidence-based practice. This paper illustrates this twin purpose in two contexts: An overview discussion of the 2008 NSW Association of Independent Schools’ Project, led by Dr. Todd, and a 2010 Guided Inquiry at Loreto Kirribilli. Both projects are discussed as student practice and as a means of gathering data about student learning using the School Library Impact Measure (SLIM) Toolkit, while highlighting the use of wiki as an organising tool. Lastly, the paper affirms the impact that Guided Inquiry has had on some Sydney schools.

ABSTRACT The historiographies of Indigenous engagement with colonial-style schools and colleges in New England, New York, and New France have different trajectories. In New England and New York, as colonial settlers expanded onto their lands over the eighteenth century, members of the Mohegan, Narragansett, Pequot, and Kanien'kehá:ka (Mohawk) nations built schools. In New France — where colonial expansion happened much more slowly — historians suggest that interaction with formal schooling stopped as the demographic balance shifted to favour the French settlers occupying Abenaki, Algonquin, Innu, Kanien'kehá:ka, and Wendat lands. By examining the deployment of colonial schooling over an Indigenous landscape during the seventeenth and eighteenth centuries, this paper makes some tentative arguments about how these divergent historiographies might be stitched together, emphasizing how access to school- ing has been a continuous and central site of contest between Indigenous and colonial societies since the very beginning of the colonization of northeastern North America by England and France. Only in the late eighteenth century—when colonial pressures on land and resources were acutely felt — were these ideas taken up directly within Indigenous communities to such an extent that schools were built and teachers trained. RÉSUMÉ Les historiographies de la relation des Autochtones avec les écoles et collèges coloniaux de la Nouvelle-Angleterre, de New York et de la Nouvelle-France ont emprunté des trajectoires différentes. En Nouvelle-Angleterre et à New York les membres des nations Mohegan, Narragansett, Pequot, et Kanien'kehá:ka (Mohawk) ont construit des écoles au fur et à mesure que les colons empiétaient sur leurs terres au cours du XVIIIe siècle. En Nouvelle-France, où l’expansion coloniale s’est produite beaucoup plus lentement, les historiens suggèrent plutôt que l’interaction avec l’enseignement scolaire s’arrête lorsque l’équilibre démographique bascule en faveur des colons français occupant les territoires des Abénakis, des Algonquins, des Innus, des Kanien'kehá:ka, et des Wendats. En examinant la mise en place de l’école coloniale dans le paysage autochtone au cours des XVIIe et XVIIIe siècles, cet article propose quelques hypothèses sur la façon dont ces historiographies divergentes pourraient être assemblées, en soulignant comment l’accès à l’enseignement a été un lieu central et continu de contestation entre les sociétés autochtones et coloniales depuis le tout début de la colonisation du nord-est de l’Amérique du Nord par l’Angleterre et la France. C’est seulement vers la fin du XVIIIe siècle — lorsque les pressions coloniales sur le territoire et les ressources ont été vivement ressenties—que ces idées ont été reprises directement par les communautés autochtones, au point que des écoles ont été construites et que des enseignants ont été formés.

AbstractThis article explores the communicative interactions of one Latino youth, Lorenzo, in an English Language Arts classroom located in an intensely-segregated Black and Latino urban community. While the larger city in which this school is located is known for its diverse cosmopolitan population characteristic of super-diversity, I argue that Lorenzo’s language practices index his socialization in contact zones shaped by Black and Latina/o cultural and linguistic practices. While sociolinguistic perspectives on super-diversity might offer an explanation for the repertoires of languages uttered by Lorenzo and his Black and Latina/o peers, the language practices explored are reflective of the cultural historical experiences of Lorenzo’s intensely-segregated community which have been practiced prior to any conceptualization of super-diversity. Drawing on super-diversity research, language ideological inquiry and language crossing and sharing scholarship, this article calls for further attention to the cultural historical past of Black and Latina/o communities in future discussions of super-diversity in the U.S.

<p>Lorenzo Gotte (1926-1991) was an outstanding histologist at the School of Medicine of Padua. This year marks the 25^th anniversary of his passing away – commemorated during the recent congress of the Italian Society for the Connective Tissue (SISC), held in Padua (September 30 - October 1, 2016). This brief note recalls this outstanding figure: indeed, forthose who knew him, Lorenzo Gotte was an exceptional scientist and at the same time, an unparalleled teacher – and, for many, a great friend. It is still difficult to separate these aspects of his personality, so intertwined in his life: studying elastin and elastic tissue was a passion central to Gotte’s life.</p>

Abstract This paper addresses evidence in Origen’s Commentary on the Gospel of Matthew of the Alexandrian’s self-understanding of his scholastic practices. Drawing on Origen’s interpretation of the parables in the Gospel, I argue that Origen exploits the motif of Jesus explaining the parables to his disciples as a model for his own school enterprise in Caesarea. In light of this observation, I will begin by examining the echoes of the classroom environment found in Origen’s Matthew Commentary building on the work of Guido Bendinelli and Lorenzo Perrone. Paying particular attention to stylistic features, such as the use of the first-person plural, I will map the classroom dynamic in the making of the commentary. Then, I will focus on Origen’s hermeneutical approach to Jesus’ parables, especially the distinction he draws between Jesus engagement with the “crowds” and his private teaching to the disciples. Underpinning the Matthew Commentary was Origen’s attempt to model his school against the conceptual backdrop of the Jesus-disciple dynamic and the Greco-Roman philosophical school tradition.