In this video I'll cover the following objective, contrast the characteristics of normal cells with cancer cells, describe factors that control cell division, and the role they play in the development of cancer, the proto-oncogenes and tumor suppressor genes. When a tissue starts to grow and become abnormally enlarged, we call that a tumor, a benign tumor is not cancer, it's an abnormal growth, and it may produce a noticeable mass, but that tissue has not expanded beyond its normal boundaries and started to invade other tissues. The example we see here is a lipoma, a lipoma is a tumor consisting of adipose tissue, typically this forms just under the skin growing in the hypodermis or subcutaneous layer of adipose tissue, normally found just under the skin, but for some reason the cells start to divide and grow faster within that region forming a mass. This lipoma and most other benign tumors are not a serious risk to our health, although a benign tumor might disrupt the functions of an organ by pushing on an organ creating abnormal pressure, a surgical procedure to remove the benign tumor is usually all that would be required to alleviate any symptoms resulting from this abnormal growth. If a benign tumor is completely removed, it often will not regrow. In contrast, a malignant tumor is a cancerous tumor, a mass of tissue growth where the cells start to invade adjacent tissues and expand beyond their normal boundaries. So while a benign tumor would have a capsule of connective tissue helping to keep it contained within its boundaries, a malignant tumor would start to invade and move beyond that capsule. The example of a malignant tumor shown here in the pictures is a melanoma. A melanoma is a cancer resulting from uncontrolled division of melanocytes. Melanocytes are cells found in the epidermis of our skin in the deep layer of the epidermis, and melanocytes normally produce the brown pigment melanin, which gives color to our skin to help protect us from the damaging effects of UV light. One of those damaging effects of UV light is to create mutations and mutations in our skin cells can increase that risk of uncontrolled cell division producing a cancer like this melanoma. So while melanocytes normally give the coloration to our skin, including producing things like freckles and moles, the abnormal shape and pattern coloration and also the irregular borders of this darkened region on the skin are some of the cues that indicate that this is not a typical mole but is actually something to be more concerned about, something you would want to visit the doctor and have them take a sample of. And when they do take a biopsy, a tissue sample from a tumor, they will look at it under the microscope as what we have in the images on the bottom here. On the bottom left, the image of a biopsy from a lipoma shows that it contains normal connective tissue, primarily adipose connective tissue, as well as some dense irregular connective tissue. And those are tissues that would be normally found in the deep layers of the skin. That on the right here, we see the biopsy of a melanoma where we can see an enlarged region that contains some of the concentration of the pigment melanin and it's an enlarged rounded mass that is pushed down past the epidermis into the dermis and so the tumor is invading adjacent tissues and if a piece of that tumor breaks off and then spreads to another area of the body, it could travel through the bloodstream for example to reach a different organ, that's what we call a metastatic tumor.  So while cancer is uncontrolled cell division that produces a malignant tumor, normally the cell cycle is regulated by cell cycle checkpoints. At these checkpoints, there are specific points in time through the cell cycle where the cell can stop and double check to make sure that there aren't any mutations in the DNA that the cell will be able to divide and produce two healthy daughter cells and not become a dysfunctional cell or a cancerous cell. Cyclins are proteins that normally accumulate during specific phases of the cell cycle so here in the graph we can see that cyclin D accumulates through G1 and S phase and then is degraded later as we enter G2 and mitosis and you can see that cyclin E accumulates at the end of G1 and then is degraded during S phase. Cyclin A accumulates at the end of S phase and into the G2 phase and then cyclin A will be degraded as we enter into mitosis whereas cyclin B will accumulate at the end of G2 and be degraded as well during mitosis. These cyclin proteins can then regulate other proteins including enzymes called CDKs or cyclin dependent kinases that will help to regulate the progression of the cell cycle. If there is a problem and for example there's a mutation in the DNA that was produced during DNA synthesis then cyclins would be broken down and so we wouldn't accumulate enough cyclin A to advance into the G2 phase if there was an error during DNA replication. The cyclin A level would remain low until that DNA could be repaired or it's possible that the cell would instead enter into a programmed cell death to prevent the mutation from being passed on to daughter cells. So the cyclin proteins bind to cyclin dependent kinases CDKs and then the CDK proteins are kinases that can phosphorylate other proteins including other kinases and a variety of other enzymes but by regulating the function of other cell signaling proteins the CDKs can regulate transcription of genes and ultimately regulate the progression of the cell cycle. As the cell is progressing through the phases of the cell cycle it is the accumulation of cyclin proteins and the resulting activation of cyclin dependent kinases that enables the advancement of the cell from one phase into the next pushing the cell past the cell cycle checkpoints. For example at the end of G1 cyclin E accumulates activating CDK2 and this high activity of CDK2 phosphorylating its target proteins is what will push the cell into the S phase of the cell cycle to initiate DNA synthesis. Similarly the accumulation of cyclin A leading to activation of the cyclin dependent kinase CDK2 will be required in order to advance the cell cycle further through S phase and G2 phase to progress into the M phase of the cell cycle and then the accumulation of cyclin B and CDK1 will be required in order to proceed past the M checkpoint during mitosis before cytokinesis will produce two daughter cells. If there were any mutations that accumulated and if the cell was not healthy the cyclin proteins would not accumulate to high enough levels to activate CDKs and advance the cell cycle this will allow time for DNA repair to fix any mutations in the DNA however if the cell cannot be repaired it's also possible that the cell will instead enter a programmed cell death to prevent any daughter cells from inheriting mutations that would cause cancer or disrupt the functions of an organ. So the proteins that normally stimulate the cell cycle to promote growth and speed up the rate of cell division are known as proto-oncogenes the example that we see here is the epidermal growth factor signaling pathway. Epidermal growth factor is a protein that's released by cells in order to stimulate growth epidermal growth factor will bind to a receptor that's an integral membrane protein embedded in the plasma membrane the epidermal growth factor receptor when when it binds epidermal growth factor will become activated and then stimulate a cell signaling mechanism downstream leading to the activation of the kinase erk the extracellular signal regulated kinase which will then stimulate the transcription of the cyclin genes and the translation of the messenger RNA to produce the cyclin proteins and as the cyclin proteins accumulate they will activate the CDK enzymes and stimulate the cell cycle to speed up however an oncogene would be an abnormal version of a proto-oncogene if a proto-oncogene becomes mutated in a way that causes that protein to further speed up the cell cycle leading to an abnormal acceleration of the cell cycle then that proto-oncogene has mutated and become an oncogene the epidermal growth factor receptor is one example of a proto-oncogene that is known to become mutated forming an oncogene in contrast to proto-oncogenes which normally speed up the cell cycle tumor suppressor genes have a normal function of slowing down the cell cycle p53 is an example of a tumor suppressor gene in response to DNA damage or other abnormalities disruptions of the cells functions or low oxygen available availability known as hypoxia the p53 protein becomes activated by these stressful events and will slow down the cell cycle p53 will lead to a decreased expression of cyclin genes so there will be less accumulation of cyclin proteins and the cdk enzymes will become less active to slow down the cell cycle allowing some time for DNA repair or allowing time for the cell to deal with the stressful situation if DNA repair is successful then the cell cycle can start again and p53 will become inactivated enabling the cell to progress through the cell cycle divide and produce more daughter cells however if DNA repair isn't possible if the cell isn't able to recover from the stress p53 can also activate a programmed cell death mechanism so this is known as apoptosis apoptosis is a programmed cell death mechanism where the cell will break down in a relatively tidy fashion rather than just bursting open and spilling its contents into the environment the cell will break down into small packages that can be cleaned up by the immune system so p53 normally helps to prevent cancer by slowing down the cell cycle and allowing time for DNA repair however when the p53 gene becomes mutated that mutation could disrupt the function of p53 and if the p53 gene isn't working that would increase the risk of developing cancer as p53 isn't able to slow down the cell cycle and promote DNA repair more mutations can accumulate and some of those mutations could be in proto-oncogenes causing them to become oncogenes some of these mutations could be in other tumor suppressor genes and it could inactivate those leading to even further risk of accumulation of mutations so as multiple mutations accumulate leading to acceleration of the cell cycle this is the multiple hits of mutations that ultimately lead to the formation of cancer and so while one mutation in a really important tumor suppressor gene could drastically increase the risk of developing cancer typically multiple mutations are needed for a pre-cancerous tumor to progress to full-blown malignant cancerous tumor


My name is Alfa Amutba, I'm from Guinea Conakry, it is in West Africa, currently I'm doing my degree in finals in Malaysia, right now it's almost 1 a.m in Malaysia, so I watch and I realize they have killed one of the terrorists, I call him a terrorist because I don't know whether he's even a Muslim or whatever, but I call him a terrorist and the second one I don't know if they have caught him, but hopefully I want them to cut him and to limit the damage because I don't want him to do anything bad again because I'm a Muslim and I have posted something on your website and on Facebook too and I have said that I'm very afraid because I don't want people to consider Muslims like terrorists because Muslims are not terrorists, I'm not a terrorist and I like Christians, I like anybody who is because I think friendship is the most important because I have friends in my country Guinea we don't have this kind of things even though we have many Muslims, let's say more than 80 percent of the population.


D.C. has an affordable housing crisis over the course of the last 10 years you've seen the average rent in addition of Columbia for a two-bedroom apartment go for maybe $1,500 to now $3,000. We need to be working at breakneck speed, light speed, to create as much affordable housing units as possible. Ante's Partners is a boutique real estate development company in the business of luxury affordable housing. You can go to any urban cities in America and you can detect what an affordable housing product looks like. We should not be able to distinguish between affordable housing from a classic building when you look at it. That's why we decided to coin the term luxury affordable housing. Without financial partners like J.P. Morgan Chase, buildings such as these don't get built. Where we and J.P. Morgan Chase Online comes down to community development. Our firefighters, our teachers, our postal workers. Where do those individuals live? I know where they live, my buildings. The Ante's Partners has completed and financed over 36 projects. You have a lot of brand new housing that have been built. I attribute that all to a bank using its resources to say, I believe in you. The impact is the motivating factor.


Rubberized concrete is a popular alternative to traditional concrete for waste management and construction applications. It is composed of a mixture of cement, sand, and recycled rubber, which provides enhanced strength and durability. However, its performance may be adversely affected by high temperatures, so researchers have investigated how it responds to different temperatures. This study found that rubberized concrete with a 5% to 15% rubber content performed better than conventional concrete at temperatures up to 400 degrees Celsius, with only a slight decrease in strength. Additionally, the study found that the splitting tensile strength was more sensitive to elevated temperatures than the compressive strength. This article was authored by Ashraf A. M. Fadiel, Tahara Bulevda, Julian Sorin Montiano, and others.


Well twice a year, Crow and County auctions off tax forfeited land. The auctions have become an important part of the Crow and County economy, adding thousands of dollars each year. Our Logan Gaye has more on their last auction of this year. When it comes to auctioning off tax forfeited land, Crow and County has it down to a science. It's those tracks of land that are, you know, individual residential tracks or small isolated tracks that are, you know, really don't have good access and would really seem to be better suited to be in the, in private ownership, in public ownership. Those are the ones that we really try to focus on and try to sell those. The County auctioned off 34 properties at their latest auction from all over Cromin County. It was a little bit, be a little more intentional about selecting the tracks that we think that the public is going to be more interested in instead of just kind of blank, just not this huge number. The money that is raised through these auctions go to beautifying the County and to help local cities and school districts. The excess revenues that come from, like the sale of this land does go back and it helps out local cities and townships, school districts, and a portion does go to the County too to help do work around the County. So that's all money that's not, you know, tax-based. That's all people from wanting to purchase this land and wanting to put it back into, you know, back into private ownership. Gary Hendrickson was the highest bidder of the day. It was his first time attending the auction, but he said he had an enjoyable time. It was fun. It was actually fun. It was, it's what we expected, but Cromin County is always, it's run and managed so well. We knew it would be smooth, low-key, easy to understand, easy to work. Altogether, the auction made over $145,000 for the County and brainered Logan Gay, Lakeland News. And all the land that was not sold at the auction is still available for sale at any time over the counter in the Land Services Building in Cromin County. If you've enjoyed this segment of Lakeland News, please consider making a tax-deductible contribution to Lakeland Public Television.


The Institute for Economic Affairs is, by any measure, a neoliberal think tank. Yet, it's published a report which is of profound interest to socialists. It's titled Left Turn Ahead, Surveying Attitudes of Young People Towards Capitalism and Socialism. I've read it, and so should you, because a lot of the data it's collected and its original data doesn't just build on these stories we've heard for five, 10 years about how young people are turning left, but actually show pretty dramatic majorities for socialist policy. Before we get into the meat of that report, it's kind of funny how it talks about Teen Vogue as kind of the load star of all of this. Some of the headlines from Teen Vogue over there have been pretty funny.  Now, what the report makes clear is that Teen Vogue isn't just an echo chamber. Navarra media, it might feel like that sometimes when you're on the left. It's not just a bunch of people talking to one another in isolation from the rest of the population. In fact, reflects broader changes in public opinion which can map onto age. That doesn't mean all young people are left-winging. It doesn't mean all older people are right-wing. But there are clear shifts in public opinion when you look at distinct generations. So some of the original findings on this is remarkable. Like I say, we've had these stories repeatedly over the years, you know, particularly when Bernie Sanders was running primaries, record numbers of a certain age group, things left-wing ideas are good. That famous, at least for me, bit of a political dweeb, front cover of the economists about millennial socialism. But this is, I think, a whole other level. Seventy-five percent of young people agree with the assertion that climate change is a specifically capitalist problem, as opposed to a side effect of industrial production that would occur in any economic system. Seventy-one percent agree with the assertion that capitalism fuels racism. Seventy-three percent agree that it fuels selfishness, greed and materialism while a socialist system would promote solidarity, compassion and cooperation. Seventy-eight percent of young people blame capitalism, not Nimbism and supply-side restrictions for Britain's housing crisis. Seventy-eight percent also believe that it requires government intervention to solve it through things like rent controls and public housing. Elsewhere, seventy-two percent of young people support the nationalization or renationalization of industries such as energy, water and railways. The same figure, seventy-two percent also believe that private sex involvement puts the NHS at risk. Now, the report concludes, if these trends continue, then in the future, these will become the mainstream views of the population as a whole. This is a phrase I love, a sentence I love. Generation left will become population left, nor can we brush the phenomenon aside as just a social media bubble or an online echo chamber. It's definitely wrong to think of millennial socialists as weird outliers who have nothing in common with, quote, normal members of their generation. Now, discussing this report on BBC Politics Live was our very own Ash Sarkar. Let's watch that now. Right. Well, Ash, that question is for you. Is it because young people here haven't really ever experienced what it might be like to live under a proper socialist government? Well, I think what young people have is an experience of living in a capitalist economy, which is failing them. And there's one thing which I'd like to disagree with that was said earlier, which is, well, haven't young people always been more left wing? That's simply not the case. People always forget that Margaret Thatcher won majority of young voters. We're talking 18 to 24 year olds, that exact cohort, which we all like to think of as, you know, living the life of the young ones, left wing firebrands. That wasn't the case in the 1980s. But what has happened since then, I think, is less to do with shifts of values, but actually a shift in how the economy works and the fact that that has systematically disadvantaged young people. So in some parts of London, the average house price is 20 times the average wage. And we've seen the single biggest squeeze on living standards since the Napoleonic Wars following the financial crisis. And young people have been the biggest losers in all of that. So you've got an economy where fundamentally people like me are locked out of asset inflation. So we are looking at incredibly vulnerable, incredibly precarious futures. You add on to that the climate crisis that we look at the fact that the government is not set to meet its own legally binding targets of achieving net zero by 2050. You look at this sense of, you know, you can buy anything you want. You've got all this consumer power and yet you can't get the things that you really need or a dignified and secure life. And I want those young people are turning away from capitalism. We're going to now watch a clip from Tok Radio, which I'm only going to share because we want to mock it. But before I do, I want you to keep in mind, quote, from the report by the IA Margaret Thatcher's favourite think tank. It is definitely wrong to think of millennial socialists as weird outliers who have nothing in common with normal members of their generation. The remarkable document has come across our desk here at Tok Radio, in which it says, as a survey done by the IA, 67 percent of young Britons want a socialist economic system. I can't believe they even know what that is. Christian, how are you doing? I'm very well. Thank you. Nice to talk to you. Nice to talk to you. I'm very well as well. I mean, this sort of confirms my prejudices, I would say, about some of the kind of bedwetting, limp-wristed young people that we have in this country who seem to think that socialism is a good thing. I mean, these are all the same people that sang Jeremy Corbyn's name at Glastonbury, I'm assuming, you know, that sort of the sort of slightly overprivileged middle classes who, despite the fact that they have benefited massively from their parents' own capitalism, they think that maybe they should try something else. Benefitted from their own parents' capitalism. OK. I mean, I don't know where to start, Darlia, with this one, because you've kind of got a real yin and yang there of media performers. You've got Ash Saka, Articular, Enformed, Congenial, Big Smile. And then you've got Mike Graham, deeply uninformed, almost comically so, whose job appears to be just public ignorance. How is it possible, Darlia, that 70 percent of young people can be privileged and go to Glastonbury? Choose your warrior, right? If Mike Graham is the best frontier that capitalism has to offer, then, you know, we might actually have a planet in 100 years. It makes total sense, right? And Ash did cover it really, really well. There is this huge fissure, right? Between the story that people are told about what it means to live under capitalism, which is, you know, if you work hard, then, you know, you'll be OK. You'll have security. You'll have, you know, all these great things.  And, you know, wages are stagnant across so many different sectors that people work in. And it really is down to that kind of collapse of the post war contract, which, you know, was this kind of sort of compromise where, you know, OK, you maybe work more than you perhaps need to.     You know, that contract didn't exist for everyone, even in the US and the UK. And I'd actually be really interested to hear what the opinions on capitalism are globally and not just in the US and the UK, because that will really tell us if something's really going to change. You know, that contract, it didn't exist for everyone, but now it's collapsing even for those who expect it to have been the reality for them, right? University graduates, et cetera. And you then pair that kind of personal experience of the economy with things like the climate crisis, as Ash, you know, talked about, but also the handling of the COVID pandemic as well, the public health crisis, and it becomes clear to so many people that, you know, if this is what capitalism is, it's literally killing us.   They were saying, you know, economic justice and climate justice is racial justice. We want a total economic and ecological rehauling of our system. As this is starting to happen and as particularly we kind of saw a glimpse of it there in the talk radio segment, but especially as, you know, within neoliberal elites, this recognition is starting to happen. We can expect a real backlash. I think in many ways the culture war stuff is kind of a backlash in part to the power that has been gained and the gains that have been made by the anti-racist and the feminist movements over the past few years. It's that kind of technique of putting a lot of money into and resources into caricaturing and straw manning and deflecting in order to deal with the fact that there is a threat of a real consciousness shift. So, whilst it's really great to see this kind of stuff, I really don't want to think about what kind of, you know, media and cultural strategies that they are kind of plotting in order to try and crush this. But yeah, I mean, it's and this is also, you know, just to kind of end it to connect it back to that the second story that we spoke about. This is where you really ask yourself, you know, what are the Labour Party doing? Like these these millions of young people who are kind of having these thoughts and who are sort of turning it like really questioning the system that they're living in, they're not going anywhere, right? You can't and you're not going to be able to continue to try and focus group them into the Labour Party. They will find ways of organizing and expressing political culture outside of the party. The Labour Party is going to become irrelevant in their lives. And if it was sensible, if it wanted to actually have a long term strategy for existing in the future, the Labour Party would harness that and, you know, marshal it into concrete systemic change and, you know, be part of that shift. But instead, you know, it's choosing to just completely divest and abdicate from that. And so in that context, including with the context of hemorrhaging Muslim voters, it's like, guys, like time is running out for you to turn this ship around. I suppose the council argument from from not even a supporter of Kistama, but the council argument would be from somebody within Labour is that young people don't win general elections right now. And you're the argument you're making that may be true in 10, 15, 20 years, but it's not right at the moment. I mean, that's clear what happened in the last general election in 2019 Labour piled up votes amongst 18 to 35 year olds, fundamentally. It won amongst, I think, under fifties, but that wasn't still enough to actually form a government. So how do you make sense of that? Does the left just say, OK, well, you know what, we prepare our politics for for the 2030s, the 2040s, but we accept we're not going to be near sort of parliamentary political power in the meantime, you sort of just give it up or or is there sort of an alternative to that? Of course, just having young people on board isn't going to win elections. But how do you expect to win elections without young people on board? And also, I think that a key when you look at the key difference as well, I think that part of the Labour Party's failure in the last election was that it failed to galvanise enough galvanised people who don't typically vote. And I think that understanding that just trying to kind of skim off the top of a couple of disillusioned Tory remainers, that is not really going to win you elections. What's going to win you elections is mobilising your base, getting out people who aren't typically accounted for to vote, which is what happened in 2017. That is it's not an easy pathway to power because, you know, if you follow this kind of line, you're going to get a lot of backlash from the media. It's going to be very difficult. We all saw it. It's not easy, but at least it's not impossible. Whereas the the track that we're having now, the track that Starmer is going on now, which is, you know, being ashamed of his voter base, offering nothing to young people, being a somophobic, that's impossible. You know, it's not difficult. It's impossible.


The results of this study suggest that the Kurdish population has moderate knowledge, a neutral attitude, and a moderate level of worry about monkeypox. With the current rapid spread of monkeypox cases in multiple countries, it is important for governments to take immediate action to prepare for the possibility of a pandemic. This includes implementing proactive control measures, providing adequate disease prevention strategies, and developing preparedness plans to ensure the safety of the public. This article was authored by Sir Juan Caledocmed, Salah Omar Abdelkader, Rukhsar Muhammad Omar and others.


Welcome back everyone today. We're going to talk about setting up additional network profiles in Linux So I'm in the network properties right now. This is the network properties menu in Linux Mint Cinnamon Edition Other types of other versions of Linux have their own network manager, but they all basically look the same You should whenever you open up your network manager Now you should see this add profile button and this is Usually a settings menu To be able to adjust the settings of that particular network adapter. So here. I have a Wi-Fi adapter that's off I have a wired connection And if we go into settings So I'm clicking the the little Configuration button go into settings if we go to IP version 4 because I have an IP version 4 network You can see that the main address IP version 4 is enabled and the main address is Being acquired through DHCP. So it this system From the wired connection Automatically receives an IP address from some DHCP server in this case the gateway And then we also have DNS that's configured. So it's on and I have two servers set These are the servers for open DNS, which is a public DNS service And then routes we don't have any routes set or anything like that Okay, so what I'm gonna show you today is basically how to set up a profile It's very easy to do and we are going to just switch the DNS servers Okay, so imagine that if I select one profile, I will use open DNS if I select another profile Then I will use I think we're gonna use Google's DNS servers. Okay, so My default profile my default profile already has the open DNS servers Selected so that's okay so then Next click on add profile and then we have a couple different options if you need to set up security for your network if you want to set up an identity so I'll say Google Google DNS Okay, Mac address if we need to spoof a magnet clone a Mac address and then go to IP version 4 And this is really what we want to change. So on some Sometimes I don't use automatic DHCP. So I want to actually manually set an IP address So instead of choosing DHCP, I can select manual and then I can actually put the IP address here And whenever I switch to this profile, then it will use the manually set IP address. Okay I use it on some of our internal networks that have restrictions based on Mac address and things like that to be able to switch between different networks very easily or for example, if you use One statically set IP address at your work one statically set IP address at home Then this is a really handy feature to have if you want to actually pre-program both of them into your system for now, I'm just going to leave this on Automatic or DHCP and while we're here. I'll just throw in a quick Recommendation I guess setting Your network connector to shared to other computers and Linux Mint This automatically configures one of your ports to be able to share The network but also the internet connection with other computers Connected to that port. So I usually have for example a Raspberry Pi and I use a crossover cable to in this case my laptop and then I share The wired connection on my laptop with the Raspberry Pi Basically runs a DHCP server on my laptop the Raspberry Pi gets an IP address and then it can use the internet Through my laptop. It's very very convenient. So I really use this shared with other computers feature a lot So we might set up a profile for that, but right now. I'm just going to set up Automatic DHCP just like before so I'm still going to receive the computer is still going to receive a IP address from the DHCP server in this case the gateway and I want to change the DNS servers Okay, so we are going to use Google's DNS servers So I'm going to add <IP_ADDRESS> which is one of the first ones and then 8.8. what was it 4.4? 4.4 Okay, so these are two of the Google's public DNS servers and I'm not going to set any routes here Okay, I'm not going to touch IPv6 But we could also configure an IPv6 network and have different profiles for those networks as well Which would also be handy in some situations click add And then here we have Google DNS and then wired connection 1. I could go in and rename this to open DNS but Just for the sake of this. I'm not going to Change the name. So if we want to select the profile We can just select it and now we've actually switched to the Google DNS profile. So I have here the same Address, okay, let's see Network just disconnected. So now it's connecting back Okay, so I get the same IP address because the router sees the same MAC address and Everything basically gets reconfigured automatically, but it's now using different DNS addresses so I'm just showing you DNS which is only moderately useful But you can completely change all of the network settings and keep them in these profiles and the profiles are very handy For lots of different situations like I said, especially if you're working with a lot of different Systems through your device. So I just thought I'd say that that's it for today. Thank you very much If you like this video, please subscribe for more


Hi there I'm Tina and I work in marketing at TechSoup. Today I'm going to show you how to schedule emails and outlook. This is really helpful for those times you have an important email and you may want it to land at the top of someone's inbox in the morning or when they're checking email. All you have to do is set up your email as you typically would then go to options, delay delivery, check the box for do not deliver before and you set your date and time for when you want the email to send. Add any other settings you'd like then close and send the email. That's it. I hope this helps you.


Have you ever experienced confusion from a mystical experience like a dream or a deep psychedelic trip or something of that nature? Has anyone ever shared with you stories that you were completely unable to relate with? It might be that many have had unique experiences that they are unable to make sense of and then attempt to relay that to others. Yet sometimes when we share without fully having integrated the experience we run the risk of causing a lot of confusion. I know that personally I've done this. Several years ago after a particularly interesting psychedelic journey I published a video saying that the actress Emma Watson was something called the Christ Sophia right here on this channel. Today and in light of our upcoming Christ Consciousness Spirit Science series I feel it right to speak to my account of this and to hold myself accountable. As an influencer and thought leader I'm getting better at knowing what to share, when to share it and in accordance with that which benefits and relates with and is valuable to everyone. Up until recently I didn't have a metric by which I could deduce that and so sometimes I shared things before they were ready or said things that didn't need to be said all the while thinking that I was doing the right thing. But when I look back and I saw these expressions for what they were I realized something. It seemed to me that what so many of us are doing what we're all looking to do in our own ways is find ways to relate with other people about the most complicated things in life especially those things that are hard to convey or express. I mean isn't that what most of us truly want the feeling to be safe enough to make mistakes and still be accepted for who we are? Aren't we all seeking to express ourselves even if we don't fully understand ourselves? In fact sometimes it's the expressing of the things we do not understand and the making of mistakes that allows us to find ourselves in the first place. So years ago I published a video in which I shared some visions that I had in an ayahuasca ceremony. I described that I had met Emma Watson in some visions and she was incredibly kind and supportive to me. I saw her in the highest possible light and was moved very deeply. I felt whole in a way that I had never felt before and as a foolish child might do I rushed into trying to tell the whole world about it. However when it comes to such experiences especially those in regards to psychedelics it's always more appropriate to take the time for proper integration. A Tao you can explain is not the eternal Tao after all and I can see clearly that it would have been far wiser for me to have taken a different approach such as seeking counsel from someone who might be able to help me understand what this experience really meant. It could have been that such visions were an invitation for me to overcome my own self-deprecation in truth for the me that I was back then to consider that someone like Emma Watson might want to say hello to someone like me was at the time impossible. I had come to hate myself after some severely traumatizing experiences that I had gone through and so after having a few of these visions not knowing what to do about it having no way of contacting her and feeling very confused my attempt to resolve it was to make a video which was both a rejection of myself and whatever these visions meant. Yet in that hasty expression I did everyone a disservice because not only was my expression born of a lesser part of my psyche it was also inaccurate. The divine light is found in everyone whether dormant or shining and while this is also true for Emma Watson someone who clearly cares greatly for humanity and has put a lot of effort into making the world a better place by saying she was the Christ Sophia without a proper understanding of what that meant was confusing for everyone.  While I've considered simply letting it go forever it feels like the lessons that I'm learning now may be valuable for others who could be struggling with the same thing and I hope that if this rectification can resolve even one person's confusion or stop someone else for making the same mistake that I did it's worth sharing. The whole issue ultimately boiled down to a mixing up of a few different core concepts by saying anybody is explicitly the Christ Sophia misidentifies the term and sets that person up for an impossible standard. Christ Sophia really means the wisdom of Christ and I had a few crossed wires in my understanding too mixing things up with Christ consciousness a state when humanity or an individual embodies truth love and authenticity as the highest virtues. It's something that I'm passionate about because a lot of the ideas we've explored in spirit science revolve around our species moving into this state collectively and living together in peace wisdom and harmony and so what I was perceiving in Emma and then rushed into speaking about was that wisdom through her touched my heart and really helped me to evolve and grow as a person up until the point when the inner conflict became too great but what I said and the way that I said it seeming to express her as the exclusive embodiment of the highest divinity wasn't exactly appropriate. Emma is a living soul one who has reflected a myriad of personalities for the world to reflect upon itself and while so many people may see her as an idol or someone to be admired or not she's a person like you and me and like all of us she does not deserve to be told that she's excluded from the opportunity to embody the highest of virtues that's true for everyone no one is excluded and no one person should be elevated to a place that makes others feel beneath them when that happens we run the risk of failing to embody that which we admire the most in others for if Emma or anyone for that matter has ever felt the weight of the world felt lost in shadow and in need of a word of confirmation I hope they can know that it's not too late all of us can embody these highest qualities of wisdom and virtue that we feel deep within us and when we do life becomes joyous in every dimension as I learned the hard way a tiny shift in understanding a bit of restraint and a word of advice can all go a long way in preventing disaster and while I feel I may have caused disaster by making that video in the first place I pray that everyone can come to forgive me I only want to see the very best for humanity and I never want to mislead or confuse anyone and so in closing perhaps we can reframe this whole thing when it comes to embodying wisdom why not Emma Watson what if Emma Watson and if not then who could it be you could it be me will it be all of us or will it only be a few these are the questions that we should ask thanks for watching


Happy to announce our today's activity. So this is a panel discussion and let me give you a little bit of the history. So as you all know, I hope that there is this week the workshop for equity in mathematics education, which has been taking place in one of the rooms down the corridor. And so this is a great event that's been happening at PCMI in one form or another for the past eight years or so. And every year now the leader of the program changes and so we were extremely fortunate to attract Rochelle Gutierrez, Professor Rochelle Gutierrez from the University of Illinois, Champaign Urbana, who is a renowned scholar in this subject and she's been leading her group wonderfully this week and I asked her to lead a panel discussion. This was an idea of having such a panel discussion for the past couple of years we've been doing this and this is a great way to share with all of the PCMI participants what the workshop has been doing. So joining her on stage are Brian Katz and Marielle Myers. So let me turn it over to them. Wonderful. Good afternoon. Buenas tardes. Buenas tardes. Okay. Oh, Mike. So I just wanted to start by acknowledging the land.  We are meeting on stolen grounds. These are the ancestral and unceded territories of the Shoshone, the Paiute, the Goshute and the Yute nations and I pay my respects to those who have struggled to live upon and nurture and save the land upon which we are currently meeting. We started this, we wanna have a conversation with you in three parts. The first part is that we wanna talk a little bit about why we've made this shift. Why have we shifted from talking about equity to talking about rehumanizing mathematics. Then we wanna spend a little bit of time and we'll introduce a framework. Then we wanna spend some time talking about what are we doing in these projects when we're in the other room over there, that room that sees the locked door that everyone says we can't seem to really get in. What is it that we're doing in that room? And then we're gonna move to some loving challenges and to some suggestions of how we hope we can all move this work forward and answer some questions that maybe are lingering in your mind. So we start with the fact that we've all been grappling with whether or not this word equity really captures the kinds of things that we wanna accomplish in our work. And for me, that word equity feels like it's been bogged down in history. It's something that even when we think, even when individually each of us wants to think about how our work is more complicated and more sophisticated than what that word typically captures. When we're in conversation with other people because we use that word equity or we use a word diversity or inclusion or any of those other kinds of words that are more mainstream, it stops us from being able to have dialogue and visioning because we don't stop in the conversation and say, well, wait a second, when you say equity, what do you mean by equity? When I say equity, I mean it this way. We just assume that we're talking about the same thing. And we actually really only know we're addressing equity when we're so far away from our target. So in other words, we might as a math department say, wow, the students that are in our math program don't really represent the people that are in society or the people even that are at this institution at this university. And so we wanna change that. But then as you get closer and closer towards who's actually in your program and how are they supported, maybe not everybody's on board with what's happening as you get closer. So again, it's this idea that we can all agree that we have this far off kind of direction that we wanna move to, but we may not all agree on the same destination. And also that word equity tends to privilege a kind of universal and a white stream way of viewing things that we really care mostly about getting, opening the door and having more people be part of this practice of mathematics and not that we actually expect mathematics to change. And the way I frame it is I often say, we say that people need mathematics in their lives. We say they need it because it will help them be good problem solvers. It will help them be engaged citizens and be able to be critical of graphs and other information that they're constantly getting. It will help them get better jobs and be part of STEM pipelines. And we never really ask, well, is this really just a one way thing? Is there, or is this thing two ways? Maybe it's not just that people need mathematics. Maybe it's that mathematics needs people and who those people are might ask different questions, might have different purposes for wanting to do mathematics. And so really kind of coming to this position of, well, maybe we need a new angle. Maybe we need a new angle on this very long-term problem and maybe that angle is more moral and humanistic than it is technical. So that's really kind of how we got to doing this work. We'd like to encourage you to think about. Oh, so we wanted to make sure this was active before the Q and A. And so we have a think-perish your activity for you. So we'd like you to take a minute to think about a specific mathematical experience that felt alienating, marginalizing, or dehumanizing to you or a peer or a student. You're just, you're trying to generate a concrete example and we're sort of intentionally asking you to brainstorm before we give a definition. And I know this is a very personal thing that we're asking you to think about and then share. So if you'd like to generalize it to this could happen or I could imagine this rather than this did happen to me so that you feel safe talking about it with your partner, that's perfectly fine. So take a couple of them, maybe one minute, quiet. I think I have three, three minutes. Okay, at least one minute quietly and then at least two minutes with your partner. Go. So one minute to think quietly right now. Ready to start talking to your neighbor about your example? I might change to the next one, I'll present to her because I don't know what the next slide's on. And I feel like I'm kind of like, I'm forgetting where we are in the middle of, I didn't get to sleep last night. I'll leave it on the phone. I'm asking you to write your example on the note card. People are passing out note cards because there's gonna be other times when we're asking you to write something down. Going? Oh yeah, I feel like I'm definitely getting lost with the questions. All right, any note card to everyone or just people? Just when people want them? Because some people have started hanging around. Yeah, it's okay. It's okay, it's okay. Yeah, I need a lot of time to be where we are and if I don't know where we are in the hour. Yeah. I feel like. And that's so small, like I was trying to look there. Small. I think it was in 2016 and it was up in this stage and it was just black. I couldn't see anybody and there was just tons of people with bodies and it was a peanut yammer. Oh yeah. I was such a hot shock like to me. It was the most, it was the weirdest experience because I couldn't repeat those bodies. Oh yeah, yeah. I couldn't read expressions or anything. It was just really, and I was just talking to this. I was talking to this. It was like all about production. You know, like. I get a lot of talks though. That was different. That was different. Yeah, it was in some kind of special theater. Yeah, yeah. And so it was very, you were even just the stage, how far it was before the first set of seats. I think it's because normally there's like an orchestra or something else that's that space. Oh yeah. So you just felt like you were like, so far removed. I didn't set a top in three minutes, so. It's been two minutes of talking. Two minutes of hair talking. It's good. Okay. Let's come back together. So is somebody willing to share what you were talking about? Hello, hello. Testing, testing. Hello. Oh, oh great. Rochelle, you asked me to take a risk. So I'm gonna take a risk right now. This is about the parade. It was a high and a low experience yesterday. The high was the community. Of course we all love math and we have that spirit of camaraderie and we wanna share our love. And as we were walking halfway through, who were we serving? Who were we observing? Who were we seeing? We were seeing the wealthy and let's just call it out, white community, right? As we were walking down, we were seeing the demographics change. My heart hurts. Those of you who were maybe walking with me, I was chanting, viva las matemáticas. And who did we hear? We heard some of the people. Did we have any poster? Did we have anything reflect the demographics of the community that serves the population that lives here for maybe the summer? Are we representing math for all? My heart hurts. Are you guys hearing me? Am I, that parade was awesome because we share and reflect our passion for math. But are we sharing and reflecting our passion for the people of Park City? Some, but not all. Is there another person who'd be willing to share what you talked about? So in my senior year of college, my thesis advisor, who I'd come to admire a lot, used to jokingly abbreviate finite-a-billion groups as facts in our thesis work, not knowing that I was a gay guy. And so that kinda made it hard to feel like he was on my team. When I was in a differential equations class and I would work with another friend on homework a lot, and I got a test back and my score was significantly different than his and we answered a question very similarly. So we went to the professor and we showed them both our work and asked what went wrong.  Let's just take one more. One more down here, in the front. So I wanna preface this by saying that I've had about as much mathematical privilege as one can have.  Okay, so this is a story about my dad who grew up in a small village in South India. His dad was an English teacher and when my dad wanted to take an extra math class in school, the math teacher said, I don't know why you're bothering. Your older brothers couldn't do math. Your dad can't do math. No one in your house, no one in your family can do math. Why are you bothering? And it wasn't until that teacher retired and a new teacher came in that anybody in my dad's family thought that math was something that was for them. So that was something that's always stuck in my head. So we've introduced a word, rehumanizing mathematics and we haven't really told you what it is. And we're gonna explain a little bit about the framework. But we wanna first just start with that idea of like why rehumanizing? Why are we using this word? And for me, that word re in rehumanizing really is honoring our history. It's honoring the fact that as humans we've been doing mathematics for centuries and that people continue to do mathematics. Thank you, sorry. And that people continue to do mathematics in outside of schools, outside of institutional settings that people are constantly doing this in everyday ways in life that are not necessarily sanctioned as mathematics. So for me it's about rehumanizing mathematics because it's not something that we're trying to move to that we don't know or that we have to create but it's really bringing back that which has been erased by the institution of schooling. I think all of us know about the kinds of playful things that we did mathematically as kids and then when you get to school you're taught you no longer know mathematics unless you can show your work in this way or unless you produce it with this particular algorithm or if you stop using your fingers to count or any one of a number of things. The rehumanizing mathematics is also different from the humanistic mathematics movement of the 80s and 90s in that the rehumanizing mathematics is addressing the politics and the power dynamics and oppression that is happening in society. It's recognizing that mathematics has been a project that has supported white supremacist capitalist patriarchy and that means that there are ways in which mathematics has continued to operate in ways that are very masculine, that are very universal and take away from what individual people feel and especially people who've been historically oppressed. It's and the idea of rehumanizing is not just to stop with that what's dehumanizing that when we ask you that question what's dehumanizing we can stop there and we can say wow that feels awful for us to focus on that but rehumanizing is to say more than just wanting to be decoupled from kind of economics and warfare and oppression and dehumanization we want to actually couple with belonging and joy and other kinds of concepts that Francis Su has presented to us in terms of the mathematics for human flourishing. And I say rehumanizing mathematics is a verb because it's not an adjective, we could say rehumanized mathematics that we're moving towards a rehumanized mathematics but I say it's a verb because it's actually gonna require from us constant vigilance and constant reframing and constant asking of the very people that we say we're trying to rehumanize mathematics for that they actually feel that it's rehumanizing. In other words we alone as math professors, as math teachers, as math coaches we don't get to decide that our work is rehumanizing for other people. We need actually testimonials or documentation from the very people who say you know what this feels more meaningful for me. You know what this feels more humane for me. You know what this makes me feel like I belong to something and I want to be here. And I say we could rename it decolonizing mathematics but I don't take decolonizing as a metaphor or as a word that we would use lightly unless we're interrogating land sovereignty, mental sovereignty, recognizing the erasure of culture and language that has happened through boarding schools and other spaces in the United States and throughout North America then I wouldn't necessarily use that frame. So these are the eight dimensions of rehumanizing mathematics and I'll let you just look at them for a moment and then I'll unpack what those mean. So when I moved to presenter slide now the slides that are there are tiny and I can't read any of the text. So I'm gonna have to continue to look back up at the slide behind me. Okay, so here's the first four. We have across the top in blue those are each one of four dimensions and actually I wanna go back to one second. When I'm here, actually this should be a 3D kind of sphere and there should be ways in which there's lines that are projecting between words and that this is very synergistic. This is also not suggesting that when I say rehumanizing that this is some kind of universal experience for everybody, I'm talking about how do we center the experiences of people who have been historically oppressed, women, queer folk, people who are emergent bilinguals. And so when we look at this we wanna be thinking about what are all the ways in any one of these dimensions what are the things that are the typical narrative in mathematics and then what's the counter narrative that rehumanizing mathematics is actually creating. So let's go back to these dimensions. So in terms of positioning and participation so what those rows mean is the first row is kind of generally what the thing is about. That's kind of just the content of the nature of it. The second thing is like what would it look like if we were in a classroom and we were looking for this kind of thing and then the last thing is just what's some literature that actually is related because this didn't just kind of come on from nowhere. I'm building on the work of many other people and trying to bring it together. I think the thing for me that's useful about the circles and the framing is that it becomes a mapping space for us. So I'm not trying to tell people how to rehumanize mathematics. I'm saying these are the dimensions we need to pay attention to and we need to map onto our practice and say how am I doing with respect to positioning and participation? When do I address windows and mirrors? Do people leave my classroom or office hours or summer bridge programs feeling like mathematics is a living practice? What exactly would I see that would convince me of that or that would convince students of that? So again, each, I'm looking at the time. Yeah, I have a moment. So if we look at positioning and participation, again, that's just the status in classrooms. So that's the idea of like who gets credit for a problem? If somebody says something and then someone else is basically the same thing, does the instructor come back to the person and give credit to that person for what they said? Are there opportunities for students to be authors in our classroom, to co-author the classroom with us? Or does it feel like this is kind of a dictatorial experience and I don't really have any say because mathematics is kind of just the way it's being presented? So I say here that the authority shifts from the text or the teacher to other students and to students as meeting makers. And so oftentimes you might see a student who's raising their hand or waiting for you somehow to come over and to tell them that either doing well or they're approaching their problem where there's people that are sitting around them. And so that feels like the positioning and the participation is not a rehumanizing experience. And we can look through each one of these and look at how those are playing out. If you don't know things like ethnomathematics or funds of knowledge, ethnomathematics has been around since 1985. Ubi de Ambrosio has talked about the mathematics that are being practiced throughout the world and all of the mathematics that many times are not sanctioned by school, by institutions, by the West. People in ethnomathematics also point out that math departments in North America and through much of the West that those people who it's not an ethnomathematics is in, there's cultures like, I think many people could think of, oh yeah, there's the Mayan Vigestimal System base 20 and oh yeah, there's the concept of zero that was created in India or there's, but it's really recognizing that every culture has a culture of mathematics. So that means math departments at universities are also operating with an ethnomathematics. There's a particular mathematics that's being shared among people in terms of the culture, how we practice it and what we do. And you can think about it from the point of view of your work too, like what's the culture of how somebody would represent and talk about number theory different from, say, topology, say from something else. So we're all operating with these kinds of cultures. And thinking about when does mathematics actually help us reconnect students with their own histories and their ancestors and roots? And again, not just thinking about it from the point of view of it being ancestral as in pointing back that there were people a long time ago who did this, but who are the people today that are still doing this? Some people have been doing this through the work of having their students doing biographies on mathematicians after 1950 so that people recognize that it's not just the old dead people that we can point to. And again, you can look through, who you're pointing at, who's in the audience? In terms of windows and mirrors, the reason that I like this term windows and mirrors instead of something like, it includes things like culturally relevant pedagogy.  So a whole bunch of people at the back. Wow, what does that mean?  Culturally relevant pedagogy or these kinds of social justice pedagogies or curriculum, oftentimes those to us sound like they signal there's something for other people, but they're not something for everybody. So culturally relevant sounds like, oh yeah, that's for the black students or the Latinx students or for the, but it's not for everybody to be doing. So again, it windows and mirrors recognizes that we actually all need ways to see ourselves in the curriculum, that's the mirror, and ways to extend ourselves and to grow and to see a world that maybe is not necessarily us and that's the window. And so asking ourselves, when are we providing windows and mirrors to students where that doesn't create the kind of binary that like this is for these people, this is for those people. Any given example could be both a window and a mirror. So I'll give you an example. If we think about a social justice mathematics project, we might say, well, we would assign high school students the opportunity to think about the probability of you being harassed because you're standing on a corner near your high school and you're all black students.  Even when you can see across the street, there's three other groups of students who are gathering and nobody's bothering them, right? So you might use mathematics as an analytic tool to look into that situation and then prescribe, well, what should the school do differently through mathematics, right? So that thing we could think of as social justice mathematics, but we can also frame it as, well, that very problem can feel like that is a mirror to a student of color who is constantly pulled over by police or is constantly harassed when they're gathering with friends because they stand out, but that very experience of that for a student who's maybe white and has never even thought about the fact that I stand on corners all the time and have never been hassled, that then for them becomes a window, right? So it moves us away from thinking about there's those people and then there's us or there's some kind of like normal that is white and then there's everything else that's compared to it. The living practice is recognizing that we are currently working with a modern mathematics, a very young mathematics, and that there's ways in which it is changing and that we are breaking rules or adding new postulates and that's really changing what we're coming up with and making that visible to students. The other four dimensions are broadening mathematics, creation, body emotions and ownership, and under broadening mathematics, we have at least in the K to 12 curriculum and many of you probably feel like this is true at the college level curriculum as well. We have a very prescribed notion of what counts as mathematics. We give people this idea that there's this really strong focus on the kind of algebra to calculus pathway and when we bring that even lower grade levels we can say well, that's a lot about numeracy, number sense and not necessarily things like spatial reasoning or other kinds of mathematics that we could value. And under creation, not just reproducing what has come before you but thinking about like, well, how do we present to students an opportunity for them to create mathematics? So some of this comes from what maybe people know of as discovery mathematics or constructivist mathematics where we might say you're going to discover that pi is the relationship between the radius and this object but you're not necessarily, even in those experiments or in those ideas, maybe this is something that the students that they're creating and it's new for themselves but it's not necessarily new to our field but I'm saying like, how do we even get students to start thinking about things that would be new to our field? So in history pointing out the kinds of ways that people have broken with rules, we might think of okay, when students that are in elementary grade are presented with addition, subtraction, multiplication and division, those are four operations, what if we said to them what if you came up with a fifth operation? What would that look like? Why would that be necessary? How could it be helpful? How could you be internally consistent in your system? When would it stop being useful? Those kinds of exercises I think get us to the point where I think many of you know that when you're in higher levels of mathematics, you're not just following what other people have been giving you but you're constantly thinking about what if I started with this conjecture? What if I ignored this postulate? What if I added this postulate? So again, thinking about where can we get that kind of creation to come into play? Body and emotions is really recognizing that for many, many students, the idea of mathematics is that it's really about a brain and then some kind of form of representing. So whether that's paper pencil or whether that's a calculator or that's a computer, it's never really asking do I need my body, my full body, my senses, my physical body to do mathematics? And so thinking about when can we actually invite the senses into the classroom? When can we invite the body? When can we invite students to not be able to do math problems unless we literally have another body? And so that might mean that we need like walking scale geometry problems or we might need graph theory problems where you actually are on the graph and you are part of the problem. In terms of ownership, again, recognizing that mathematics can be something that is not just something that other people give you but that it's something that you would do for yourself that you would want to do because it's joyful, because it's playful, because it's a form of expression for you. So again, where are we looking for opportunities to do that in our spaces? So I'm bringing you back here to the eight dimensions and giving you a second to look at that. Oh, okay. So we're gonna skip this.  Maybe you're writing it down on a note card if you had a question for us and we're moving on. I can't see what the slide's saying. So what have we been doing for this week that we've been here? So what have we been doing? We have been taking that framework and we've been taking that framework and we've been saying, when we have guest presenters, so we have had mathematicians who have either zoomed in with us or who physically come and presented how they're taking a course and how their students are all creating a wiki and they're actually writing the textbook for the course or somebody has radically changed their assessments and how they're using group exams and how they're having students reflect on their emotions as they're taking exams and things like that. We've had all different kinds of presenters for us and we've been analyzing what they present to us through this frame and then we've been thinking about our own action project. So everybody that's in the group is presenting, it came with an idea of I wanna go do something when I go back home and then thinking, okay, how do these dimensions relate to it? Hello, everybody. I'm just gonna talk a little bit about my journey. My name is Mario Myers. I'm an associate professor of mathematics education at Kennesaw State, just north of Atlanta, Georgia. And so I've been thinking about these issues for quite some time and I remember when I first came into the profession and I was really kind of gung-ho about culturally relevant pedagogy and I felt like that's not really working for me and I started really thinking about equity and I was like, oh, this isn't really working for me and I kept having to have these debates about equity versus equality and why aren't those things the same? And I just felt like it wasn't getting me the mileage that I wanted and so then when I started thinking about what does it mean to rehumanize mathematics, that seemed like it gave me a framework to really think about structuring my course. So much of what I do is to prepare elementary mathematics teachers. Yay! So excited to have elementary people in the room with me or that love elementary mathematics. And so,