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The COVID-19 pandemic has precipitated profound global transformations, and in the Philippines, Emergency Remote Learning (ERT) emerged as a vital response to address the educational needs of students during this crisis. While existing research has extensively examined the challenges faced by parents during ERT, limited attention was devoted to understanding the unique experiences of parents of children with intellectual disabilities (ID) and hearing impairments (HI). Using a qualitative descriptive case study within interpretative paradigm, this study aims to fill this gap by exploring the challenges encountered and coping strategies employed by 15 parents in the Philippines who have children with ID and HI. Findings illuminate the multifaceted challenges faced by parents, encompassing their roles as caregivers and facilitators of their children’s education. Moreover, it reveals the support mechanisms available to these parents, while also highlighting the pressing need for additional assistance to better meet the complex needs of these children. The research also identifies the most effective strategies employed by parents to navigate the challenges of remote learning. The results serve as a critical resource for parents, educators, and policymakers, providing a roadmap for enhancing the support system for families with children who have ID and HI, particularly during times of crisis.

After introducing the singular figure of the femminielloand presenting it as a performative identity, bearing in mind Butler’s theory of performance, I will focus on the rite of figliata,through which the femminielloperforms the bearing of a child, i.e. the natural act par excellence; in order to explore this performance, I will take into account Curzio Malaparte’s literary description of the figliatain La Pelle(1949). I will then retrace the supposed anthropological-religious origins of the femminielliin order to try to throw light on the roots, motives and implications underlying the performative ritual under study. This, along with a set of statements taken from interviews with a number of femminielli, will enable me to conclude my consideration of femminielli,viewing them as performative identities who on the one hand perform and subvert gender and at the same time perform and essentialise it.