What's up everybody, welcome to SPM Buzz. My good name is Miss Kithindi and I am hanging out with this star girl herself. I am Ateeno, or rather Stacy Ateeno. Hi girl. Hi. Looking good as always. Thank you, you're trying. You're trying. Let me ask you, how do you feel about October 1st? What are you looking forward to? I'm looking forward to TASCA. I'm looking forward to the fashion and I'm looking forward to food, the music and just good vibes in general. Alright, now let me ask you, we see your body goals on social media and we are like, how long did it take you to achieve this and get to where you are today? And what sacrifices do you actually have to make to get this? Now, first of all my body is genetics, but it's a pinch of gymming and just knowing what to eat. So can you mean if you shop, I'm not going to say per se it's the gym because gym is like 20% to 10%. All this is just knowing what to eat. Okay, that's all. That's it, just knowing what to eat. You can eat junk food but in moderation, portion control. For sure. Now, you know, as a media influencer, I would want to know what are your thoughts about what calligraph put out there? You know, the challenge of hip-hop with the Tanzanians and Kenyans. Do you think that, you know, the sport that he did was really give the impact that he wanted in East Africa? And what are your thoughts about, you know, the artists that came through to do the challenge? Do you think we won as Kenyans or Tanzanians beat us? Now, I generally feel whatever calligraph did, he had good intentions. Kamakawa is the O.J., of course, you have to respect him.  He wanted to prove a point that is the best rapper in Tanzania too, because he's also the best rapper in Nigeria. And he actually did a good thing. The only issue that I had with this challenge is, Like, is it because I think they did also something, I don't know, Chira from TikTok did the exact same things. Do you people not like war between countries on Twitter? And they're going to use it against us. So please, we're just going to talk about what's so serious. That's it. That's it. Hey, I'm scared. Let me ask you, what's the deal with Pritivishi? Are you guys friends? What's up? No, yeah, we are friends. My friends, my best friends would disagree. And we had a disagreement for a minute, but we solved it for a while, and she's a good person. She survived, and that's it. Perfect. What else are you doing? I'm still on radio looking forward to going back. What are you doing now? I'm still on radio. Say I'm looking forward to going back to shooting fashion content. So it feels nice coming here. And you know, Tafuta, Inspose, Kawatu, that's it. All right, Stacy, we wish you all the best, and we can't wait to see what you do. Thank you. Bye.


Well, thank you so much. I'm so excited to be with you all virtually. My name is Stacey Katz. I'm an assistant professor in the Library at Lehman College, which is part of the City University of New York, along with my colleague Shawna Brandel, who's an associate professor in political science at Kingsborough Community College. So today we're just going to talk about our study where we interviewed faculty, senior faculty, senior faculty at senior colleges at the University of New York, and also compare it to a previous study we did serving students in OER courses at CUNY. So we're going to start saying CUNY and not City University of New York, because it's a lot shorter. So I'm Shawna Brandel as Stacey intro'd me. Hi to everyone. At CUNY we have 25 campuses and we go from community college through graduate honors and professional schools. CUNY has a stated explicit mission within our mission statement and across the mission statements of every campus to actually work for upward mobility. So that really dovetails nicely with what CUNY is trying to do with what a lot of open education, especially from a social justice perspective, tries to do. You can't teach in CUNY for any length of time and not understand the reality. So the financial imperative is very key. You can see the stats here on CUNY that we, our students do face real financial need. Additionally, we thought it was important to notice, although this survey or this research looks at full-time faculty, 57% of CUNY faculty are adjuncts and 53% of our undergrad courses are taught by adjuncts. CUNY has recently been for the last three years the recipient of $4 million per year for, so that's $12 million and CUNY got their own to move towards textbook affordability and OER specifically. So that really frames up what we've been doing. And in that process, what data you're going to see a little bit later when we can combine it or sort of compare it, bring it into conversation with the faculty data we have is that we, Stacy and I, as well as several other folks across CUNY have been working on collecting student opinions across CUNY about the zero, there's your textbook cost courses. The opinions have been overwhelmingly positive, but you don't have to take it from me at bit.ly slash CUNY SUNY ZTC all in caps. You can see all of the data. It's an open protocol. So there's 3,000 or so from four semesters. And there's an article in open practice about, practice about our first, our first semester. So you can check that out as well. So given this explosion in OER activity, I've just actually started to maintain a list of all the research coming out of OER on CUNY. So if you want to check that out, that's actually available at bit.ly slash CUNY OER pubs. And actually someone sent me one last night. So this slide is now out of date because there's 29 publications on OER and CUNY. Majority of these, as you can imagine, are coming out of our community colleges. Because the community colleges are where a lot of our OER activity is happening. And that's partly why we actually focus the study on the senior colleges. Because there's less known about what's happening in our senior colleges and why the four-year schools and why faculty are adopting OER. There's actually limited qualitative research on OER in comparison to the efficacy studies, which isn't to say there isn't any. But much of it that you look at is either in a different context than ours or slightly older. So we wanted to look at what's really happening on the ground with our faculty right now. So that was a big motivation in this study. And so we interviewed 10 full-time CUNY faculty at senior colleges across different titles and across different disciplines as well. They range between about half an hour and an hour in terms of interview, some were face-to-face and some were in person, which is a concept that who among us can remember. So the results were across a number of different domains within the interview guide. But primarily we're going to talk about a few of why did they adopt, what support they needed, and what they think about it. So why they adopted OER? So faculty felt like the cost barrier was unethical. The faculty who we interviewed, who've adopted OER, seem to really understand what students are going through. They seem really to have an alignment with what the student's experience is in terms of understanding that our students don't have the money to buy textbooks. So this is a case where faculty and students, we really overlapped here because when we asked students the benefits according to students, we asked them what the benefits of their ZPC course were. Out of 2,145 senior college answers, this is the word cloud of their open response. And you can see the first and second most frequently used words. The first is access at 589 times. And the second is money. Cost comes up there also as well. Yeah, so that access also came up quite a bit in the interviews with faculty where they understood that access in terms of not the accessibility that we talk about, but access in terms of getting the materials anytime that they can because they are working so frequently. They have so many other responsibilities and they're using their phones a lot of times to actually find the resources that they need and to do their schoolwork. There's a really good study from Mariana Regalato and Morris Mail out of CUNY also showing that our students are really commuting on the subway using phones to access their course materials. So we asked two questions about this. We asked other questions and I really encourage everyone to go look at the data. We did not collect it for the purpose of seeing what students were doing, but we did ask them and they did respond to what kind of devices they used and where geographically they actually did their work. So there's a ton of data for anyone who wants to go in there and look, but the two I want to highlight for you now. Miss, if you teach students, this will warm your heart as it did mine. How much of the reading did you do out of 2,533 responses? 1,986 says it was easier to access. I'm sorry that this is my required reading. So 1,923 said that it was, they did the reading, they did all of it. Only a tiny little fraction, 55 students said they did none of it, which is really quite amazing. And we asked them about the ease of access. So this is an accessibility in terms of universal design for learning. This is accessibility as could you access it or how easy was it to access? And the overwhelming majority, that very large Pac-Man mouth there said that it was easier to access or about the same only a teeny tiny percentage of senior college respondents said that it was more difficult to access. So the next domain that we asked about was about what discussions they had about OER. And I found this to be really fascinating, but so what conversations were you having with your department chair? Basically, everyone responded either that their chair was like, this is fine. This is no big deal. Like they saw it as other professional development. They didn't see it as something that was incredibly special or something that they should be highlighting or that would count towards anything. So it was kind of, can I do this? Sure. That was pretty much the where that went. And I tried to actually probe on these questions and got absolutely nowhere with it. With colleagues in their department. It was also if there were any conversations, those were frequently like, either blah, or negative, which I really appreciate how this faculty phrased it. I accepted that and then it was okay, I can use OER and do all these wonderful things. And maybe my colleagues will see it and appreciate it and do the same, or maybe they won't, but it doesn't prevent me from doing all the things I can do with OER. But then the conversations with students were overwhelmingly positive. Students really like it, students get into it. I had one faculty member who's not in this slide actually, who mentioned that there's a student who's in student government found her across the like campus and said and thanked her for the work she was doing. And she didn't even know at first what this student was referring to. And then it turned out it was based on the OER work that she had done. So the students really appreciate it. I love that this faculty member says when someone says they don't like it, I think you don't like it and you telegraph it to the students. I think that's so important and how we continue with OER initiatives in terms of faculty buy in and really being voluntary as opposed to top down. Because if someone doesn't like it, then they're going to telegraph that and then students aren't going to necessarily buy in the same ways, although they'll still be happy about the free and open aspect. So this to me is an instance where I always say that nobody knows their own students like that faculty member. And now we have the data to show it because the faculty are saying that students really do like and appreciate this. And we asked a question on the student survey about whether students would recommend a course to a friend like the one that they had just taken. And we use this as a proxy to see do they really like the course and you can see overwhelmingly yes they would 97.8 of our 2000 almost 500 responses said yes absolutely would recommend and only like a little tiny like 50 said no and that's across four semesters. So I think that's quite good. Five minutes up. So in terms of what support matters that was next domain. So faculty appreciated that CUNY is invested in this that the state is invested in it. That made them feel a little bit good about it. But it really wasn't their driving motivation for it. We also faculty and CUNY do get a financial incentive for adopting OER because we have all this money for the state. But if you look at it across the faculty, the respondents really said that they don't feel like the money actually was worth it. They're doing it because of their students. It doesn't atone for the paper or two they could have gotten out of it with the time that went into it. So the money isn't really a factor in why they're doing this. You know they don't have and the next thing actually is time. So the time that they invest in this is time that they're not putting into other work that they're doing. This faculty member had a really interesting take on that though, where it's developing expertise further. For those of you have adopted OER and teach with it know that you are looking through more materials. So you're reading more. You're not just taking the textbook and the course as is you're really developing your own. So they saw that as an opportunity to develop their own expertise. But you know the big question always is what about tenure and promotion. And these are faculty who already teach with OER so they weren't necessarily incentivized by the idea of doing this for tenure and promotion because at the senior colleges it often wouldn't count. So they know that that's not why they're doing it. But they also feel like it's unfortunate that it's not counted in their tenure and promotion. Just to acknowledge the Institute for Research Design and Librarianship the PSE CUNY grant cycle 50 and Fidler and Andy McKinney at the CUNY Office of Library Services. And I think I cut Shana off though. I know what she was going to say and I didn't let you say it. No no that's not one one of our findings here is really the difference between senior and senior colleges and junior college in terms of faculty incentive. And when we look forward because we don't expect the state to keep that four million dollars coming for forever. Certainly we don't know even at this point if we'll have it for next year the budget's not set yet. So thinking about sustainability going forward tenure by incorporating more OER work into tenure and promotion guidelines at the junior college level and at the senior college level is a way to without spending four million dollars maybe incentivize faculty or provide support. So if you have any questions for us you can find us way too often on Twitter or in the chat here and I think we both have bios up in social bingo so we look forward to chatting with you. Amazing thank you so much. Please everybody put that put your hands together for a wonderful presentation from Shana and Stacy.


Read the question. There's a question from Edwin. Good afternoon. Is it possible to make a field of a SharePoint list increase by itself automatically? For example, the product underscore code field is created only when entering new products. It's an interesting question and I suppose that it depends. What? The famous answer. Do we just start off every SharePoint issue? Every AMA with like, well, it depends. If you are trying to change the field with dynamically. Well, the out-of-the-box SharePoint experience is not going to do that, but if you supplement that with something like column formatting, especially some of those custom JSON examples you can get on the Microsoft GitHub repository, then you can dynamically grow as the string grows, and that's the column width, but you may not be asking that. Maybe you're talking about padding numbers, and adding zeros before and after to try and make a business-type value number. Well, you could use other things like a calculated column or perhaps even Power Automate. What do you think, Sharon? Yeah, I was actually thinking the same thing. One of the really cool new modern features is for list width. It's not automatic, but if you wanted to basically pick the largest item, you can actually pull that width out now in the modern view and save the view, and it'll actually save the width size. It's not automatic, but you can make it bigger, and it will stay that way in the view. But the second example is that, for example, the product code field is created only when entering new products, makes me curious if maybe he's not thinking about the width of the actual column, but maybe instead they're asking if a product is entered, then it shows because the example says it's only created if you're entering new products. That gets me into a dynamic conversation of, is this a forms question, not a list view question, and if it's a forms question, the only way to make that dynamic stuff happen is if you're using Power Apps. That gets into a whole another level of complexity. I read a little bit to that as well, the same thing you did, Sharon, create a field in thinking, I'm going to use the term classic, but I'm not necessarily talking classic SharePoint, of list schema. They thought I'm modifying the list schema at all, which is going to be a really difficult thing to try to achieve in that kind of experience, where you just type the code in and the schema changes. Or as you said, is it just being making the field visible? Or indeed the size, there's so many options there. Then we can even talk about managed metadata. I've done a couple of different projects using a mix of SharePoint and Power Apps with managed metadata where you can essentially have an option for them to add new fields, or new terms to the term store. Let's say we've managed metadata field, and as we have new products, we show what the existing products are, and we can also add new products to that using a term store. So all kinds of different ways you can go with this. I know Mike just the other day was, tell me about some fantastic thoughts that he had on the SharePoint platform submit. Oh yeah. We love SharePoint. As the resident expert.


the joy over one sinner that repents. I have argued several times throughout this series now that nowhere does the Bible teach repent of your sins to be saved for eternal life. And in the previous video we looked at Luke chapter 5 where Jesus comes to call sinners to repentance and he was defending himself to the Pharisees as to why he was banqueting with publicans and sinners. In Luke chapter 15 we have another example of Jesus defending himself to the Pharisees for dining with publicans and sinners. When we explored Luke 5 we saw that Jesus was doing the calling, he was doing the action that resulted in sinners converted onto repentance. However in Luke 15 we actually have a mixture of Jesus doing the action and the sinners themselves doing the action across various parables. So in verse 7 it says that there shall be joy in heaven over one sinner that repents more than over 99 just persons which need no repentance. Likewise also in verse 10 it says there is joy in the presence of the angels of God over one sinner that repents. Out of all the verses in the Bible these two are arguably the closest thing that you're gonna find to the idea of repenting of sins for salvation. Something that was supposed to do for everlasting life. So people will cite this verse and say see there it is it says it right there repent of your sins. Now normally based on previous videos I've done this is the part where I would point out to people that it doesn't actually say office sins but then people would point out the noun and say that this sets the context of repentance which is true. So we do see in context that sinners need to repent this is not telling righteous people to repent this is not telling unbelievers to repent this is not telling pagans to repent this is not telling Jews to repent this is not telling Gentiles to repent this is not telling grace haters or legalistic worktrusters to repent this is not telling lordshipers to repent it is telling sinners to repent. First let's consider for a moment what is a sinner well the answer is obvious a sinner is somebody who sins just like a liar is somebody who lies and an adulterer is somebody who commits adultery. 1 Corinthians 6 tells us the outcome of being the type of person who does these things it says in 1 Corinthians 6 in verses 9 and 10 that the unrighteous shall not inherit the kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkers nor revilers nor extortioners shall inherit the kingdom of God. So people will say well see there it is we have this list of sins in 1 Corinthians 6 and if you do these things you won't inherit the kingdom of God or in other words you won't have everlasting life sorry but it's not checkmate yet because this same passage from Corinthians also tells us what the remedy is for sinners to become converted. Paul goes on to say that such were some of you but so you were sinners you were fornicators you were adulterers you were drunkards you were murderers but how were you converted from being these things you are washed you are sanctified you are justified in the name of the Lord Jesus and by the spirit of our God. Paul did not say you have repented of your sins Paul did not say you have stopped sinning Paul did not say you have surrendered your life denied yourself and made Jesus the Lord of your life. These statements wouldn't actually be true by the way because in the previous chapter Paul rebuked this church for tolerating fornication in the church but that doesn't negate the fact that he said such were some of you fornicators but you are washed in other words any sinful dirt you accumulated was simply wiped off you are justified you have a good reason for inheriting the kingdom you are sanctified you are set apart from those in verses 9 and 10 who have not been washed or justified and all that's because of the name of the Lord Jesus and the spirit of our God your turning from sins has no relevance. This is very consistent with the previous video when we looked at Jesus saying I came to call sinners to repentance we saw what the medicine described by the good physician was in that chapter the medicine prescribed by the physician for sinners is believe on Christ Christ died for us Christ's obedience alone Lord be merciful to me be justified by Christ Jesus came into the world to save us so by comparing scripture with scripture we can see how sinners repent they repent by the fact that through believing in Jesus he saves them Jesus washes them Jesus justifies them their own obedience of works and changing their lifestyle really has nothing to do with it but the repentance of your sins to be saved crowd do have a card up their sleeve so whereas I might say sinners repenting in Luke 15 7 and 10 means to be washed justified and sanctified by God by cross referencing it with 1st Corinthians 6 the repentance of your sins advocate could use the switch card on me and say that being washed justified and sanctified in 1st Corinthians 6 actually means repenting of sin if we cross reference it with Luke 15 7 and 10 but I have one card left up my sleeve as well all we have to do is go to Luke 15 and the parables will define sinners repenting how and what do they do to repent so the first parable in Luke 15 is that of the shepherd remember Jesus is defending himself again to the Pharisees for dining and eating with sinners and publicans very similar to what we looked at in the previous video when he went to Levi's house it says in Luke 15 verses 46 what man of you having a hundred sheep if he lose one of them does not leave the 99 in the wilderness and go after that which is lost until he find it when he has found it he lays it on his shoulders rejoicing and when he comes home he calls together his friends and neighbors saying on to them rejoice with me for I have found my sheep which was lost so there's a few observations that we can take from this parable observation number one is that the lost sheep represents the sinner that repents in this illustration now the lost sheep is not described as taking any action itself other than that it was lost and is now found the second observation is that the shepherd does the actual work or action in this parable he goes out for the sheep he finds the sheep he brings the sheep back to his flock the sheep did not repent of its own accord so we see a very similar pattern to the previous video when we looked at Luke five sinners to repentance we saw that Jesus was doing the calling Jesus was the good physician and now Jesus is the good shepherd in this parable the lost sheep repents that is it turns from being a lost sheep to be a found sheep not because the sheep itself did any actual action or willful change of direction but because the shepherd went out to rescue and recover it it was the shepherd that actually caused the repenting to happen now if this parable was all about turning from your sins you would expect it to say something like the sheep wandered off from its flock but then it saw the wolf coming and so it got scared ran back to safety came back to the safety of its flock started you know huddling with fear against the shepherd and started being real nice to the other sheep and from that point on he never left the shepherd's side that would be a more appropriate parable if that was the case but Jesus didn't use that parable there's no behavioral course correction being suggested in this parable the third observation is that while a lot of Christians interpret the parable of the lost sheep as meaning losing salvation and getting it back again it is not evident that Jesus used this parable to justify why he was speaking to and eating with backsliding Jews he was using it to justify going out and reaching the people that we normally perceive to belong to the outside not the inside so this is interesting because the literal carnal in understanding of what Jesus is doing in this chapter is that he's going out and reaching the lost people that we would normally perceive to not belong to Christ initially people who are on the outside and he gets them saved and adopted into the family of God but then the parable that he uses to illustrate what he is doing here is that he's going out to fetch something that is currently lost but technically already belonged to him in the first place so those who are destined to be saved eventually who are currently sinners who were born in sin already belong to Jesus he is simply going out and reaching for what already belongs to him but seeing him go out to reach the lost is simply the earthly manifestation of what has already happened in heavenly places now Christians will have variances and disagreements over the subject of predestination versus free will which i'm not going to get into in this video but whatever your views about that the point in this parable here is that one way or another it is established that by reaching sinners Jesus is only gathering what does technically already belong to him but there is a process of reaching the lost where this is made manifest that we can see it happening so it's not up to the sheep to just randomly wander in all of these different flocks checking out who's in charge and hopefully finding the right one and then asking that shepherd if they can join the flock that's not how shepherding works sheep are property they belong to somebody so the shepherd is going out and getting his property now the next parable in luke 15 of the lost coin is very similar to that of the lost sheep jesus goes on to say either what woman having 10 pieces of silver if she lose one piece does not light a candle and sweep the house and seek diligently till she find it and when she has found it she calls her friends and her neighbors together saying rejoice with me for i have found the piece which i had lost so once again we see a very similar pattern in this parable that we saw with the sheep parable the lost sheep coins don't really make choices in a literal application of the parable they don't have opinions they don't sin the lost coin did not jump out of the window of the house roll down the hill and accumulate all this dirt from all of its sinful behavior but then jump back in and bounce into a barrel of vinegar to clean itself up again so it could be presented back to its owner now obviously that sounds absolutely ridiculous but that would be a more appropriate parable if this was all about you turning from your sins instead the woman in the parable who we could say represents jesus but if you're uncomfortable with the idea of a woman representing jesus then you could just say that she represents his evangelistic servants if you like she's doing all the work to find this lost coin she is searching for it she is going high and low to find it and she rejoiced upon finding it but all the work and credit for finding it is hers alone the coin did not do anything of its own achievement so once again just like with a lost sheep if this parable represents sinners repenting well then these sinners did not repent by turning from all of their sins and cleaning up their filthy lives sinners repent by having the rightful owner come and find them while they are yet lost and bringing them back to themselves to their owners that is the repentance jesus going out to find them and then collecting them brings them back where they belong his rightful property so we see that the two parables describing sinners repenting interpret the meaning as those who were lost but are found by jesus not those who cleaned up their life and then came to jesus now this is where it starts to get interesting because although jesus doesn't use the phrase sinner that repentance again he does still continue the idea with the next parable which is that of the prodigal son things take a bit of a different spin in this parable because this time it's the sinner that does the actual repenting the father is not doing the action in this illustration per se or at least that's what it would look like at first glance so this could turn everything that we've just seen on its head but let's take a look so i'm just going to quickly summarize it because most of you will know the story anyway the younger brother took his half of the inheritance and spent it all on righteous living then he spent all of his money and there was a famine he resorted to feeding pigs for a living he was hungry and so he realized he would be better off at his father's house he then says to himself what he will say to his father when he returns i have sinned against heaven and before you and i'm no more worthy to be called your son make me as a servant now this is the bit where they'll all say he repented of all of his sins uh no he didn't if we take an honest assessment of the parable and don't try to force our doctrine onto it we can actually see some very interesting observations first of all his motives for returning to the father were actually quite selfish he wasted his substance with riotous living verse 13 a famine struck the land this was completely beyond his own control verse 14 he had a humiliating job that didn't afford him enough to eat he knew that his father's servants were much better fed and paid versus 15 17 so the only reason he went to his father in the first place was that he ran out of money to indulge in his riotous living he was hungry if the situations didn't come upon him he might not have returned to the father since god is ultimately in control of whether there is a famine or not god's intervention had at least partially contributed to the son's return the second observation is that if we look at what he intends to say to his father he only intends to confess his sin that is admit or acknowledge that he has sinned as it is written i will say onto my father he doesn't make any commitment to never sin again he does not list all of his sins he does not intend to feign crying out in sackcloth and ashes in the previous video in this series when we looked at john the baptist's repentance we saw how the gospels only tell us that people confessed their sins it doesn't tell us that they repented or turned from their sins or for suck their sins no such backstories given other supporting verses might include one john 19 if we confess our sins he is faithful and just to forgive us our sins he doesn't say repent of them and when it says confess it it doesn't mean like a catholic style confession you know or listing all of your sins verbally it's basically it's the opposite of deny okay so the opposite of confessing sin is saying that we have not sinned or we have no sin as one john one explains and i've done a study video about that you can find that on my channel if you need more information about that finally we will also see something very interesting when the father sees him a far off it says in verse 20 and he arose and came to his father but when he was yet a great way off his father saw him and had compassion and ran and fell on his neck and kissed him the father expressed great compassion merely upon seeing the prodigal son coming towards him the son has not even confessed his sin yet the father does not wait to cautiously test his repentance to make sure he is genuinely sorrowful first this is consistent with the gospel of grace by faith without works it is not consistent with the repent of your sins false gospel where advocates demand to see your genuine repentance with sorrow and pig squeals before you can come to jesus in the next verse the son will confess his sin against heaven and against his father's sight but this is after the father has already seen the son first and had compassion on him first now you might ask why the big bold red capital letters there well it's for emphasis remember that in the first two parables the sinners at repentance was according to jesus finding them not them correcting themselves first the parable of the prodigal son only superficially looks like it is the son that does the important action for his repentance but his motives were actually quite selfish when we investigate further we can see that the father saw him first and had compassion on him first now there's this false prophet out there called keith wheeler you may know him as white city preachers and he says this it's not about us accepting jesus it's not about us accepting jesus it's about jesus accepting you and he's only going to accept those who repent and forsake all known sin well what that unsaved moron says is not consistent with the parable is it the repentance of your sins message makes the gospel all about you you have to correct your behavior you have to forsake everything that god hates and you have to learn to love what god loves etc etc but the reality is that once again all the credit goes to the father for accepting the son with compassion before the son has had chance to confess before the son has demonstrated any intention of self-correction or repenting before the son even expresses any love or regret to his father the father invites him in and is glad just at the sight of him alone this parable is consistent with grace through faith without works it is not consistent with work salvation it is not consistent with repenting of your sins for salvation now some people will say to me just because he didn't clean up his behavior before coming to the father doesn't mean he should not could not or did not clean up his act after returning to the father you don't think he went back to his old sinful ways again do you well the simple fact of the matter is your fictional narrative and embellished storytelling is not relevant william fakespeare the parable does not go on to tell us what kind of life the prodigal son lived after returning to the father jesus did not mention his later life therefore it is not relevant to the parable you know you can't just add your own sensational story writing to parables just because they don't fit your narrative or because they're not compatible with your false gospel and by the way that's what these repent of your sins types do constantly they constantly embellish these passages with their additional story writing narrative that isn't there so in summary according to these three parables sinners repent by being found by god and by being seen and loved by god when he sees us far off not by cleaning up their life forsaking all and submitting to his lordship now when you're saved i hope that you do clean up your life and surrender to his lordship whatever that even means but that's not the cause of why the father loves you the father loves you because he is a loving father and you're his son that's the reason that's the only reason now what's interesting is that rather like the sermon on the mount in matthew's gospel jesus teaching here in luke spans across several chapters so if we carry on reading into luke 16 we will get to the account of the rich man who's burning in hell while lazarus is resting in abraham's bosom and assuming you're familiar with the story the rich man appeals to abraham to send lazarus back to the world to testify onto his brethren so that they would not end up in the place where the rich man is currently in torment and abraham replied they have moses and the prophets let them hear them and he the rich man said no father abraham but if one went up from the dead they will repent and he said unto them if they hear not moses and the prophets neither will they be persuaded though one rose from the dead so let's suppose they had listened to moses and the prophets how would they have repented well they would have turned from all of their sins not what it says it says they would have been persuaded this is perfectly consistent with the rest of the bible for example in acts chapter 26 paul tells a gripper about the message of repentance he preached onto demascus and jesus and that was in verse 20 and in verse 28 king a gripper said to him almost you persuade me to be a christian there it is there's that persuasion and persuasion by the law and moe of moses and the prophets is just like we see in luke 16 it's synonymous with believing because we also see this two chapters later in acts 28 it says that persuading them concerning jesus both out of the law of moses it goes on to say some believed so there it is there's the persuasion it's believing that's the repentance in luke chapter 16 persuasion another supporting verse which doesn't use the word persuade but he's very similar in defining repentance in this way is second timothy 225 where it says in meekness instructing those that oppose themselves if god peradventure will give them repentance to the acknowledging of the truth so a very similar idea to persuasion acknowledging what is true being persuaded by it believing so then how do sinners repent why does heaven have so much joy over the sinner that repents what happens well jesus recovers what belongs to him the father sees the son are far off and has compassion on him long before the son says anything to him and the law of the of moses and the prophets persuades them to acknowledge the truth that's how sinners repent that's how the bible defines sinners repenting now these repent of your sins messengers they redefine repentance of sinners because they reject the bible and they want to take all the credit for being saved it's that simple this is no nonsense christianity reminding you that nowhere in the bible does it say repent of your sins to be saved


So as I was saying, I think earlier to you Connie, I don't have a lot to report from here, but I can say that we've been in touch with some workers. A lot of, as Connie mentioned, I think a lot of the workers in PEI are working in fish plants, in seafood, in shellfish processing plants. So not all of them would be here yet. There are some, of course, who stay around. There are also a number of workers in who work on farms. Some are here again. Some we're hoping will come in within the next few months. So a lot of the workers are here from the Philippines, but we also have Mexican workers and some who are here at the time right now. What we're hearing, of course, is some anxiety around income. We've heard from workers, and this would include workers on farms, that there was a lot of confusion around instructions and around what the depth and the implications of the crisis. There was a lot of fear, I guess, around not being able to send funds home because of mobility issues. People here generally work in rural communities or in rural areas where they don't have a lot of access to transportation. So, and are quite dependent on employers in many cases for transportation. So, because of restrictions on the entire population, people were not able to go and send money home as easily. They weren't able to go and do their grocery shopping. So there was a lot of, oh, my province is Prince Edward Island. Sorry. It's the smallest province, but we do have a fair proportion of migrant workers here. And I think it's fair to say we couldn't function without them. So there's some concern around obviously income and security around how people are going to support their families in their home countries and really uncertainty and fear around friends and family who might be coming, would normally come to Prince Edward Island to work in the season. So we've been doing, I guess, some advocacy, it feels really obviously we're all working in our separate houses. So it's a little bit, we haven't, I'd say we're just beginning really the advocacy on health care access to health care for everybody because, especially now that it looks like there will be workers coming, new workers coming to Prince Edward Island, we need to make sure they're all covered by health care as soon as they get here, given this health crisis. And of course, making sure that the income support that have been announced by the federal government are going to apply to workers regardless of their status. The other thing I guess that we're concerned about and are starting to advocate around is would be housing and the employer's responsibilities to ensure that that all workers coming from another country are safe and secure during their period of their two week isolation period. So, and making sure that everybody has the information that they need. It was really kind of slow getting information out in different languages here so we're hoping that that would happen more quickly. So, yeah, I think those are the things that that we're working on and those are some of the issues that have come up. Connie probably has been in touch with some of the workers here in Western Prince Edward Island and there is a real sense of community there and a lot of the workers have gained permanent residency over the last couple of years last year in particular. PEI is being particularly good at that I think. And so there is some of the people who came here under the temporary foreign worker program from the Philippines have gained permanent residency brought family members over established themselves and are working in, in other jobs. So they're not as affected, but they're part of that community, larger community of, of people who came as migrant workers. So there's a real, I think it's safe to say that there's a sense that the community is, they're concerned about one another and there and there is secure income security for sure. So we'll be really interested in seeing what kinds of is sort of how these programs are going to affect were migrant workers and I'm really looking forward to hearing what other people are doing in other places to make sure that that happens. Thank you very much. And maybe from PI to New Brunswick, um, Roland. Anyway, maybe we can go to Dua and come back, go back to Roland. Hi. Sorry, I was just trying to put my video on but it's on save driving mode. But I guess you can hear me. Yes, yes. Dua Marcelino from Winnipeg Manitoba Treaty one. The granted Manitoba has been working with many temporary foreign workers and migrant workers and newcomers. In the province we don't have that many migrant workers compared to, let's say Alberta, Ontario, or even Quebec, we only have a few thousand like around around 3000 usually in a given year. Right, we had about over 5000. Many of them were working in the pork processing sector or the meat sector. So typically about half of the migrant workers are usually residing in Winnipeg, the capital, and they're working in various jobs. Half is in the rural areas or the smaller towns, working anywhere from, again, pork processing or hog raising to also, you know, just working in retail and hospitality. So one of the cases that we have here, many of the cases that we have here are similar to cases that the granted Canada affiliates face everywhere else in the country. We face a lot of discrimination, workers rights abuses that are related to wrongful dismissals. For instance, this past two years, we were working with five women who were fired because they became pregnant. And that has been very difficult. Those types of cases are a bit more difficult because there's a lot of prenatal care that's being required. Usually workers who are fired from the temporary form worker program are not able to access employment insurance. Although that's that's changing and I know that there's been success, especially in Montreal or workers have been able to get at least three months of EI. But in general, and for the longest time, workers have not been able to get that type of income support. As well, you may not you may not know or may know workers who whose permit permits expire also also have their health coverage expire. So in the case of workers who became pregnant and were fired and were under the temporary form worker program, they were unable to many of them were unable to get EI and to add insult to injury. They were also taken off the provincial health care coverage, not and also means that they had to pay out of pocket for laboratory fees doctors visits, and ultimately also the labor and delivery. I mean, all that could be in the tens of thousands depending on the complications of the pregnancy, even in one, even in one doctors visits and lab fee. One visit almost reached $2,000 for one worker who was in the beginning only earning close to minimum wage and now has no job and no source of income. One of the, one of the good things about temporary form workers in Manitoba, or the last 10 or 15 years that they've been coming on mass is that workers do have access to PR, or the most part, or permanent residents. So workers often apply for permanent residents and the, and the province accepts around 5000 a year, I believe is still the number. So many of the workers who come as temporary form workers within a couple of years become permanent residents. Unlike other provinces, the pathway to permanent residents is is out of reach. It excludes workers who are coming to work seasonally under the seasonal agriculture workers program in Manitoba, almost exclusively they come from Mexico to work in the farms, there's about 300 or so, if I'm correct. There's also other workers from specialty fields like apiary or be yards. So beekeepers usually are coming from the Philippines under the temporary form worker program. I think they stay longer than the seasonal workers, they might be staying closer to the whole year or sometimes a year round. But again, like, like in other places in Canada, although we do have a high success rate of people receiving permanent residents, there are still issues of unjust firing of people withholding pay. We still have migrant workers or temporary form workers in very terrible housing conditions, also work conditions as well. We still have workers, almost all workers that we know, pay some sort of recruitment fee in thousands of dollars. And because of the cause of the coronavirus pandemic workers are being infected now more than ever. We're, we're anticipating that workers, if they're not able to access the income supports were announced by the federal government. We're worried that these workers will be left behind, because in the past many workers were not able to get many temporary form workers were not able to get EI. I hope that isn't the case this time and I hope that's inclusive, but we're going, we're going to see very shortly whether they get approved for EI or not with the rest of the country. So right now, what we've been doing as an organization, we've been advocating for health care for all, like many other places, and many other groups have we've written letters to the opposition and other party leaders and also the premier and minister of Manitoba. We're in talks with our MPs and MLAs, our member of provincial parliament in Manitoba, to make sure that people have access, regardless of status. We've also been involved with the access without fear campaigns. This access without fear campaigns were brought about by organizations wishing to give access to workers who have lost their status at some point in their journey here in Canada to become a citizen or PR or if they were working. We know people who are failed refugee claimants, we know that for the longest time refugee acceptance rates were in the 40s, 40% range. Now it's 66% range of the acceptance as of 2018. There are still a lot of people who are not being accepted and when they lose their, their, their case, they become ineligible for provincial health care. So, one of the biggest campaigns now is the fight for health care. Okay. Thank you. Do you want. So Roland, if you can just go ahead please. Hi, can you guys hear me. Okay, so my name is Roland and my wife is Gina so he sees our president of the Filipino Canadian community of New Brunswick. So we're a nonprofit organization aimed to assist temporary foreign workers as they come into the province. I know that we are very unique in Atlantic Canada because we have an Atlantic immigration pilot program. And I know for the fact that a lot, a lot of employers in here in New Brunswick are using that program instead of the temporary foreign worker program. Because of, you know, the ability to hire foreign workers as, you know, as fast as they can. So, and, you know, in the past we have a lot of temporary foreign workers but same thing we've done that a lot of Filipinos applied for permanent residence and now they're getting it for the last few years. And then they kept the, you know, a lot of them still works with the same employer as what they've started with, especially in the city, you know, in, in track it in, in, in St. George. So whether a bit of this plan and also in, in, in which start New Brunswick where is this a big greenhouse greenhouse plant there. So we have this, we have, we have experienced the same problem as anybody else, you know, as, as with, with and foreign workers that, you know, sometimes, you know, they are denied with getting Medicare, co-grades for Medicare. And basically, we are working with our MP in Fredericton and even from the other region in New Brunswick to provide assistance to, to our, you know, to our, I would say, you know, client or our friends that are foreign workers to, to have those kind of services. So in terms of, you know, as a result of COVID, we know that, you know, everyone is isolated here, but we're quite worried about the number of workers coming in. In fact, we have, we have two weeks ago, we have nurses from the Philippines that applied from Dubai. And they came here, so they got picked up from the airport, but after that, they just put in an apartment and without anything, you know, they don't have beds, they don't have anything in there. So my wife and other Filipino here, so came there and give them, give them something and also pick them up and, you know, help them to find groceries, apply for a C number and everything they have. So it's really impacting us because of mobility and they are quarantined. So, so we were in, Gina has been talking with their employers about, you know, ability because the transportation is also limited in our region in here. So it's a challenge for, for them to be in here. So, and hopefully, you know, with the new guidelines for the temporary foreign workers that was announced last week that they will follow the fourth and the quarantine for temporary foreign workers that, you know, as far as I can read it there that they will be even paid up during that time. So I don't know how, how is it going to be implemented. So we will be, we've been informing them as they come in here, but we basically rely on, on, you know, word of mouth, because we have no access to who are coming in in New Brunswick. We just learned that, you know, from Facebook or from word of mouth that, you know, that they are coming in or they will be coming in in New Brunswick. So, yeah. Yes. Thank you very much, Roland. I, Santiago is with us. So, Santiago. Hi everyone. My name is Santiago Escobar. I'm a national representative with the Union United Food and Commercial Workers of Canada. And also I'm coordinating the Agricultural Workers Alliance, which is the banner for agricultural workers across Canada, especially in Ontario, because some of you know in Ontario agricultural workers are not allowed to join a union. So I would like to report about the work we, we are doing when it comes to migrant workers. So, first of all, we would like to welcome the federal government decision to allow migrant workers to enter into Canada. As they are a vital part of the food supply change, these workers make it possible that communities get food on our tables and are very vital to food security. But as you know, the federal government is requesting that once migrant workers arrive in Canada, they must serve a 14 days period of self isolation. So therefore we claim that these workers must be financially compensated. Similarly, as unionized food workers in meat plants and grocery stores across Canada have obtained an increase of $2 per hour. Thanks to UCW advocacy and also have full access to employment insurance benefits. As was already mentioned, and in the case of, for instance, in the case of a work closure or quarantine in the agri-food sector, due to COVID-19, it remains unclear if migrant workers holding a closed work permit will be entitled to collect the benefits as well. We have shared these concerns with the federal government and we're still waiting to hear back. Unfortunately, it's already over almost three weeks that we were last time we were in touch with the senior federal representative that is overseeing the temporary foreign workers program. So we think that part of the solution would be for the federal government to provide open work permits to these workers. If they really want migrant workers to get full access to EI benefits and also have labor mobility. And we think that getting EI access should not be a favor. It's workers money. It comes off workers' paychecks. And as you know, migrant workers are also paying to employment insurance. Some of these workers have come to work in Canada for over 30 years or more. In some of the cases I met last year a Jamaican worker that was 30 years working in Canada. And migrant workers are at high risk as social distancing is not possible for them due to their accommodation and they're working very close proximity to each other, which of course is a major concern. Most of these workers are not able to self-isolate since on average they share a house between 20 to 25 or more class workers. So it's impossible. And we are very concerned. So we have reached out the federal government, the provincial government, municipalities, because if a migrant farm worker were to contract COVID-19, what steps will be taken by their employers? So we don't know at this point. And further, if a worker who has contracted COVID-19 is due to return home, what is the procedure? As it would not be safe for them to travel as they could pass on the illness and you know all the issues related. And we have received calls, we're receiving calls from migrant workers across the country and from Mexico, Jamaica. And just so you know, we have a toll free that allows workers to call a no-cause from Jamaica and from Mexico. So they're asking about how to prevent the COVID-19, especially the ones who are here in Canada. So we refer them to Health Canada website initially. However, unfortunately, there is only information available in English and French. So we have been putting out information in Spanish, Tagalog and English based on the Health Canada website, but it's unfortunate that the government is not providing this information. And as far as we know, last weekend, sorry, two days ago in Limington, a worker contracted the COVID-19. So hopefully the government will do something about it, because at this point is our knowledge that especially the big mushroom operations. Let's say one example, we're talking about 400 workers working in one place. We don't know if they have a contingency plan to address if one worker contracted the virus and what steps they will follow. And also, we have, we have, we have lighted before the federal government and provincial government that to provide, I think it's important to provide paths to these workers, our workers to get permanent residents. Here in Ontario and in Quebec and in British Columbia and British Columbia is not an easy process. So they have here in Ontario, they have under the Ontario nominee program, they have a program for these workers, but it's almost impossible to obtain the PR. And in the case of BC, it's just for those who are in supervising positions and up. And like I said before, these workers make it possible that communities get food on their tables and our tables feed our cities. And if they were able to get permanent residents, this wouldn't become a problem in the first place. So I think this is a perfect opportunity to advocate that the workers should give these women, these men the opportunity to have that option. Thank you very much Santiago. Yeah, I'm just going to give a very brief sort of update on what's happening here in Ontario. I've been in contact with lots of migrant workers, particularly caregivers. Many of them since the outbreak or well yeah the lockdown here in in in Ontario, many of them have been terminated had been terminated by their employers without notice like, you know, one case. The worker that the elderly that the worker was, you know, looking after was brought to the nursing home and coming back to the house the employer just told her to look for, you know, to look for a new place to stay and look for for an employer. You also have cases of caregivers terminated because they've expressed concern. And about their safety of having to, you know, to commute back and forth via the public transit and the word, not only about further safety but also for the safety of the children that they're looking after.  Oh, sorry, the worker who actually who was who whose employer or the elderly person that she was looking after was brought to the nursing home. She was advised by the medical doctor and the nursing home to self isolate for 14 days, just because they're not sure, you know, how safely the facility is, and, and so it was a huge concern for her when they came home and employer told her to, to look for other place to stay and look for the employer. So we are helping this worker to, to stay in the place where she is and we asked we told her or advice her to report, you know, this case to, to community legal clinic and also to the authority just in case the employer really forced her to, to leave the house. As far as the, the workers in, you know, in, in, in Kingsville and Lamington, they are still working because they're processing, you know, vegetables and food supplies. They, they express concern, but really they cannot, they cannot say no when the employer is, you know, have asked them to come to work and oftentimes they are working for long hours, 10 to 12 hours. In the same way that we're seeing workers in groceries and department stores, many of the workers who are working there are undocumented and employers know so they're given more hours without adequate, you know, support in terms of increased salary and also increased protection as far as health and safety gears. And, and I would say that here in as we've been hearing from, you know, members of the CCR and other migrant advocates. Many of the undocumented workers are impacted and yet they cannot, you know, they cannot go to anyone to complain. Santiago mentioned about EI and access to EI by closed, by workers who are under closed work permits or they are the workers who are tied to their employers. There is a lot of concern of them that being able to access EI technically because if they, if they are terminated and they access EI, the whole thing, their whole work permit and spados here in Canada is terminated. Although they have 90 days to restore their spados and that's the time they can get, you know, EI, by the time it's done they have to look for a new employer to be able to stay and that poses a big problem because it takes a while before a new work permit is issued, especially those, you know, industries or work that needs to have to labor market impact assessment. And, and, you know, this restrictions on employment insurance or access to other benefits is a big issue for temporary foreign workers. One, they don't know how to access them. Two, they don't know if they are qualified. And so there's, there's a lot of, you know, concern, worry, and the fact that they are expected to send home, to send money or, you know, support to their families in the countries where they are from. And considering that, you know, the situation in those countries might probably worse particularly in terms of accessing EI. So just briefly what is happening now in terms of advocacy. We can share that for example in Quebec, the immigrant workers center there, Jill Hanley and some groups are able to support workers who are in close work permits to access EI. And we are hoping that that practice or that, you know, is can be shared to other provinces and we can all, you know, advocate that this worker should be able to access EI without having to lose their, their status. In BC, the, the organization, their Mosaic also reported that in BC, the provincial government have announced that, you know, all workers, all people in BC, regardless of their status, whether they're temporary workers and documented refugee claimants, international students should be able and are allowed to eligible to access healthcare. And they are also waiving the, you know, the waiting period. I understand that here in Toronto, we, in Ontario, there is a big push that, you know, the province also open up healthcare to everyone regardless of their status. And, and the need to push back is, I guess for us is this really a target the federal government, because they can, you know, impose this under the emergency powers for all the provinces to open up and ensure that healthcare is accessible to, to every, everyone, regardless of their status. Also just a brief one of an update. The, the Canadian emergency response benefit that the federal government has announced to support families and communities. They've been, you know, announcing this, I guess, in the last couple of weeks, but it's only on April 6 that, you know, the whole guidelines and the application portal is going to be open. And we are hoping again that, you know, temporary foreign workers will be able to access this support for this benefit. One of the, well, one of the primary reason of having this webinar, you know, is for us to have a sense of what's going on across Canada. And how can we support, you know, these workers, both in terms of advocating for, for the policies and making sure that whatever provincial or federal assistance that, that are in place that these are inclusive of all the people here in Canada, again, regardless of their status. The, we're talking about, we have talked about or Santiago have mentioned, you know, agricultural workers, the seasonal agricultural workers in the beginning of the month, the federal government or the minister and now Prime Minister announced that, you know, they are not allowed to come in to Canada, but because of the big push from the farm owners, you know, that that policy has been rescinded and now they are, they are allowed. The big concern that, you know, we've been raising and Santiago has raised as well is to making sure that these workers who are coming in are accorded with, you know, the, the support and, and the, the, the necessary things for them to be able to practice social distancing, for example, and access to healthcare. We understand and we know that those who are living in the farms, working the farms have a very, have very crowded and lacking sanitation and hygiene in the, in the accommodation provided to them and we want to push back and make sure that the government is, you know, conducting or will conduct regular monitoring to make sure that these workers are provided that provided the necessary space that they need in terms of, you know, social distancing and so forth. So these are, you know, these are the things that we're hearing and, and in, in the beginning we intended to have this webinar to include migrant workers and temporary workers, but the fact that, you know, they are at work at the moment, and also they might be, well, they might be shy to share their experiences. So we are, we're going to be scheduling a separate webinar just for them and we can do this in Tagalog and also Santiago in Spanish, right? So, so that, you know, there is, there is easiness to understand in the language that they're comfortable with. I think the next step is there for us now is, you know, what can we do as, as concerned, you know, members of the community concerned members of our churches, and also the unions. Right now we have with us three big unions. I see that Laura Ramirez from the, hi Laura, from the Still Workers Union and also Louise Castleman, hi Louise, from, from PSAC. And of course, you know, members of Kyrus in the different parts of the country. We might not be able to, to come out with an advocacy plan or action at the moment, but this is something that, you know, we can, can start thinking about and for the next, in the next webinar, we can all come together with a more focused and, and concrete suggestions in terms of how we can do, we can advocate both at the national level and also in, in educations or provinces that, that we are living. Is there a question or suggestion or some feedback from, yeah. I wonder if you want to also, while people are thinking about the advocacy question and about how they might, how everyone might act, if you would want to highlight the documents that you prepared. So I have, I have them that I can screen share if you like. I'd also want to point out to everyone that I have uploaded for documents into the chat. Just show you those documents. There we go. This. So Connie, why don't you go ahead and tell people what we're looking at here. Yes. So this is a flyer produced by the neighborhood organization based in Farncliffe. And being distributed in, in, in the community and I, we are going to post this and sharing this with you because this is very, very important and also this is, this can apply federally, like in different provinces. For example, we can apply for the Canada Emergency Response Benefit that I was, I mentioned earlier, and there is, you know, a brief guidelines here who can apply and how much is the benefit that, you know, each person will get per month and so forth. The other one is employment insurance. As, as we mentioned earlier, there's, there's the, the EA can be limiting in terms of, you know, eligibility and qualifications and so forth. And for temporary foreign workers, especially those in close work permits, as Santiago mentioned, this is very difficult for, for, for workers to, to access. As I mentioned that, you know, in Quebec, they are a bit successful. And this is something that I guess we can, you know, this is one of the advocacy points that we should be doing in terms of opening EI to all workers, regardless of whether they are an open work permit or closed work permit. The point that Santiago mentioned before, in terms of the government providing open work permits to all workers is, I guess, I think is very crucial at the moment, so that people are not excluded, they should be issued open work permits. And I would go further and say, this is the opportunity for the government to really show its appreciation to the work of the temporary workers, you know, that they're providing us by, by making them permanent residents, because after all the work that they're doing is not temporary. So why do we keep, why do we continue bringing in temporary foreign workers when they are very, very essential in, you know, in our economy permanently. So the call for permanent residency, you know, again is crucial at the moment. This flyer also, you know, I'll talk about if you think you contracted COVID and so forth.  I would suggest that, you know, you can make copies of this will post this in, in our website, and, you know, distribute it make this available to in your community. Because this is a very helpful flyer or document. Do you want to look at the advocacy and important links now. Sure, please. Yeah, I just want to mention that, you know, there are existing campaigns or advocacy. I would mention that, you know, for one the, the, the FCA house refugee house, they've written an open letter to the prime minister in, you know, advocating for, again, access to by by the temporary foreign workers.  The democrat rights network is also have also launched campaign which is called call your MPs. Our advocacy is again for people to call their MPs and make sure to make sure that, you know, temporary workers and documented workers would have access to, to health benefits, as well as the CRP or the Canadian emergency relief benefit response benefit.  So, the first one, let's ensure that migrant caregivers temporary foreign workers. This is the, this is the, the advocacy letter that are called that the migrant rights network have come up with. So on rent and financial supports. This link will, you know, provide you or will bring you to the website or yeah that outlines the options available for for people who are facing difficulty in being able to pay their rents. There is also, I would say, a template letter that we can, you know, give to, to people we know who are having difficulty being able to pay their rents. So, yeah, this is Shannon we're going to be posting this in our website right just so people can, you know, we can do that. Yes. I know that we are nearing the end of our time. I'm just wondering if, you know, we can hear from a few people some feedback on how, how, how did we go. Yeah. And if you find, you know, having this webinar and having this conversation on this topic is useful. Hi Connie is Louise Castleman if I may, just a few comments. Can you hear me. Yes, yes. I just want to thank you very much this is really very helpful it's a concern that we have around migrant workers I would also say that we're very concerned about the refugee situation and we haven't heard any report back from that but perhaps at this time it's an evolving situation it's very difficult to to get a good grasp of everything but this has been very helpful especially because many of the people on the call are really on the front lines of that work and are directly engaged with the migrant workers themselves so thank you so much. I will look forward to receiving ideas you have about future work ways we could support you. So I keep in touch and thank you so much. Thank you so much, Louise. I have a question. Yes. I live in, I live in Brighton, Ontario, and there's, there are Apple farms here so most of the seasonal agricultural workers who come to Brighton are a group of people from Jamaica. Only one has arrived at this point. He has two more days of self isolation. And then he will be able to go and start pruning apples he will be the lone worker here. So I guess my question, I have two questions. And it's been expressed the concern about safety in the bunk houses. You're asking us, I believe, for advocacy to work with the federal government as well as the Ontario government to push them to help the farmers figure out how to provide safety in the bunk houses as well as in the orchards. I know I'm being specific here because our workers happen to be Apple workers. So that's my one question. If we could sort of have some kind of dialogue around that maybe in the next webinar. My other question is would, would we be able to have the email addresses for the people who spoke from the various parts of Canada, just so that we might specifically be able to revisit a couple of the questions. Yeah, yeah, my anyway. So thank you so much for the question and yes, that would be one of the points of our next conversation. Although I should mention that the Haldenman Norfolk Health metric has started to put in place some measures in making sure that, you know, self isolation, protection to the workers, and mobilizing the farm owners to participate. One of the things that they're doing is talking to the motels and hotels in the area and, and trying to negotiate if that can be used, you know, for isolation when workers come and needing isolation. But I will, yeah, we will provide more information on that. And maybe in the next webinar week, that's something that, you know, again, our speakers from other places can provide update. Last messages from our speakers from Anne from Roland Diva and Santiago. Yeah, I would like to add just that. So, during this difficult time, our union, your CW remain committed to assisting migrant workers who are experiencing abuses at work. In the process of obtaining an open work permit that's vulnerable worker. So we are working business as usual. So if you know that a worker needs this resource, so please feel free to refer us to us. And just so you know, yesterday, we obtained another open work permit, meaning that the IRCC is still working for a bit concerned, because it took like two weeks to get back from the government but seemed like they're, they're working as usual. So it's a good news for the migrant workers community. I just want to, to mention. And maybe this is my, my parting message for this webinar that we especially members of the faith community and churches, we have a very important role to play in terms of reaching out and and making this workers more welcome and included. I understand that you know we have to practice social distancing and so forth, but there are ways where we can still express that. Without, you know, jeopardizing our health and safety.  I'm not going to see you but I'm just going to, to buzzer and tell you that yeah the supply is there so that she can come down and get it right. So, so just, just, you know, a call or a plea that while we're, you know, we're practicing social distancing but they should make us more closer as a community as you continue to care for each other. And, and, and Louise. Yes, the issue of the refugees and refugee, refugee claimants. It's not, it's not lost or it's not forgotten but that's, you know, something that we will talk about in the next webinar. So, should we say thank you everyone. And thank you for joining us. This is very, very useful and I would say, successful. Yes, so far we have about 50 555 participants in this call. And we will put out information about the next webinar which we're anticipating on, I believe it's April 14. Two weeks from now at the same time, we'll put out those those links in the same channels. So if you received an email you will see that again in an email. Plus we'll put it up in our social media. Thanks for coming everyone.


The IJP Suman Baba has ordered command commissioners of police across the Federation and their supervisor assistant inspector general of police to strengthen security nationwide. He directed them to initiate and implement well coordinated crime prevention strategies. He also wants them to ensure round the clock visible patrol towards peaceful Christmas and New Year celebrations in the country. Hello, hope you enjoyed the news. Please do subscribe to our YouTube channel and don't forget to hit the notification button so you get notified about fresh news updates.


Karis Levert, one of those pieces that left Brooklyn in the trade, some scary news that broke just before the start of action tonight between the Nets and the Magic. Karis Levert during his physical with the Pacers, a small mass was found on his left kidney in an MRI. He will be out indefinitely, Karis, releasing a statement saying he was incredibly grateful for how thorough the Pacers were in his physical. I mean, Richard, we all know Karis and obviously sent him the best wishes and praying for a speedy recovery. He is the nicest young man. And wow, how scary. And in some senses, how fortunate that they were able to find this. He's extremely fortunate.  Obviously, when you get something like this, we don't want to make it seem like it's it's more than what it is, or it's less than what it is. We just know that this is something that definitely is going to need more tests. And I will say this, the NBA and the NBA Players Association have done such a great job with your physicals. You get blood work, you get kidney work, you get heart work, you get MRIs, you get all of this stuff, typically before training camp, before you enter into one of the most grueling things that you'll ever do. And that's an NBA season. And so before any trade goes down, before any contract is signed, they have you go through another physical and a very, very thorough physical. And so if it not for this trade, his next physical might not have been until September. And anybody that knows the time between now and September, the amount of things that can happen and the amount of things that can, you know, kind of progress. So this is truly, truly a blessing for Karis and his family to be able to get this as this news when they did. And our prayer is all out to Karis Lever from the Nets on Yes family.


Scan the barcode on the patient's wristband, scan the barcode on the medication, then administer the drugs only if the computer says it's safe to do so. That's the routine at Danville Medical Center where statistics show barcode technology prevents an average of 102 potential medication errors each month. Seeing the statistics that we see on a daily basis ensures us that we have done the right thing for our patients. The computer verifies and checks those barcodes to make sure that you're getting the medication you're supposed to be getting, that drug or intravenous medication, that you're not allergic to that medication and that you're getting it at the right time. At the Cincinnati Children's Hospital Medical Center, medical errors have dropped 35% since the adoption of the computerized order entry system. It allows doctors to order new tests and meds via computer right from a patient's bedside, eliminating the need for handwritten prescriptions. The biggest benefit that we've seen in the hospital here is the generation of complete unambiguous legible orders by the physicians in a way that has never been done before. It even alerts doctors if they've ordered the wrong dose, checks for possible drug allergy reactions and lets users look up complete medication information on the spot. Eleanor Kerr, a government relations expert for Siemens, says the results of these types of technologies are causing Washington to take notice. The president is making statements on national television about the importance of computerized health records. I've heard some of the leading healthcare economists on the political scene talking about how healthcare information technology will be one of the leading transforming issues. While reducing errors and improving patient care are the most important benefits, cost is also an issue. Medical mistakes often require additional costly care, including more administrative processes and hospital liability. So ultimately, these cost reductions can help healthcare become more affordable. Reporting in Washington, D.C., I'm Kate Brooks.


Now insha'Allah wa ta'ala my beloved brothers and sisters, we're going to go into the second group of views regarding al-Ahruf Al-Saba'ah. We mentioned that the first camp or the first group, their opinion was very weak and so it doesn't deserve mentioning. But I did mention it just so you know it and you understand why it's so weak. But the majority of the scholars, they mention it and they go over it fast. The second camp are a group of scholars whose view and idea and their interpretation and commentary on the hadith has weight. And it deserves to be looked at, it deserves to be given consideration. And this group are divided into two. And there are two views, I summarized it, I brought it back to two views. The first view are a group of scholars who said that the Ahruf Al-Saba'ah is Saba'ah Al-Lugat, from the Arabic language. It is seven dialects from the most prevalent dialects at the time of the Prophet sallallahu alayhi wa sallam. And this view is attributed to the overwhelming majority of scholars of fiqh and hadith. Like Sufyan ibn Uyyayna who died a year 198 Hidria, also is attributed to ibn Wahbil, who died a year 198 Hidria, one year after Sufyan Uyyayna he died. Abu Ubaid Al-Qasim ibn Sallam who died a year 224 Hidria, and Ibn Jalil Al-Tabari who died a year 310 Hidria, and Abu Ja'far Al-Tahawi who died a year 321 Hidria, and Ibn Abdul Bar who died a year 463 Hidria. These scholars, they all said that the Ahruf Al-Saba'ah means seven dialects from the dialects of the Arabs. And they said it's the seven most prevalent dialects within the Arabs. But those scholars I mentioned, Sufyan ibn Uyyayna ibn Wahbil, Abu Ubaid ibn Jalil, Abu Ja'far Al-Tahawi ibn Abdul Bar and others, they differed amongst themselves in two things. Even though they agreed that it's seven dialects from the dialects of the Arabs, but they differed on two things. The first thing that they differed on is these seven dialects, are they dispersed and scattered and even spread out through the entirety of the Quran? Or is it combined in a word? Is it combined in one word? They disputed one another in that matter. The first view which argues that it's spread out and it's dispersed through the entirety of the Quran. Part of the Quran is read in Quraysh and part of it is read in the dialect of Taqif and part of it is read in the dialect of Hawazin. Part of it is read in the dialect of Hudayl. That's the first view, who are saying it's spread out like that. The second view, they're saying that it's combined in one word, meaning one word has many synonyms. Like for example, the word Halumma, Wa-Aqbil, Wa-Ta'al, Wa-Ilaial, Wa-Qasdi, Wa-Nahri, Wa-Qurbi. Seven? O mean the same, synonyms one another, similar in meaning. They're saying it's combined in one word like that. The view that says that it's spread out in the entirety of the Quran or it's dispersed in the entirety of the Quran. That view is Abu Ubaid and those who agreed with him. Abu Ubaid al Qasim al-Salam and those who agreed with him. The second view which is it's combined in one word. One word has many synonyms. It's a view that's attributed to Ibn Jaleel al-Tabari, Rahim of Allah. Abu Ja'far al-Tahawi and Ibn Abdul Bar and other than them. They hold that opinion. That one word has different words but they all have the same meaning. Which is the synonym in English. They call it Iqtilaf al-Al-Fat wa Tifaq al-Ma'ani. The words are different but the meaning is the same. That's the first difference they had amongst themselves. Even though they agreed that it's in seven dialects. Seven most prevalent dialects in the dialects of the Arabs. They differed on two things. The first thing I already mentioned it to you. The second thing is that they differed upon is are these dialects, all of them present in the Quran till now? Is it still in the Quran now? Has it remained in the Quran or has it been abrogated and nothing has been left except the dialect of Quraish? Those are two views. Is it present? Is it still in the Quran, those dialects? Is it through the whole entire Quran like that? Or has it been abrogated and removed? The view that says that it's present in the Quran and it hasn't been abrogated is the view held by Abu Ubaid al-Qasim Muslim and those who follow him in that view. Another group of scholars they hold the opposite opinion. Like Al-Imab Ibn Jalid al-Tabari and those who agree with him. Ibn Jalid al-Tabari believes they have all been abrogated and the dialect of Quraish only remains. The ones who said that it remains in the Quran, those who said that the dialects are still present in the Quran and it has not been abrogated, they differed amongst themselves. What are those dialects? Which dialects is it that still remains in the Quran? Can you precisely mention them? They differed amongst themselves. Even though they agreed it's seven but they differed amongst themselves. And there's a poet who summarized them all together and these are the seven most famous ones. Give or take, there are one or two that are changed around but these are the seven most common ones that majority of the scholars hold and they are summarized in two lines of poetry. The poet he said He said it's taqif number one. Quraish number two. Six tamim and seven al-Yaman. He said It is the dialects which the Quran came with. My brother, these are lines of poetry. I'm not intending to get any money for it. So these two lines or more like the first line of poetry he summarizes the seven Arab dialects in which the Quran came on. There are differences in this regard as well. Now we've mentioned the first opinion that deserves to be given weight that has either delinu fil jumla or shibhu delil. They have evidence either in general or that which resembles a evidence. Now we're going to go into the second view. The second view of scholars whose opinion has weight, it's strongly argued is that the seven ahruf is referring to the differences that happen and are found in the recitation of the Quran. They said it is the different changes, forms that are found in the recitation of the Quran. This opinion is attributed to many of the scholars. And many of the reciters from them, Ibn Qutaybata al-Dinawari, who died in 276. Al-Qadi Abu Bakr al-Baqilani, who died in 403. Abu al-Fadr al-Razi, who died in 606. And Ibn al-Jazari, who died in 833. And other than them, these great scholars they said the ahruf is referring to seven categories or seven different forms in which the recitation of the Quran changes. Insha'Allah, I'll give you an example. What these great scholars that I mentioned like Ibn Qutaybata al-Dinawari and Abu al-Fadr al-Razi and Ibn al-Jazari all agree upon is that it's seven different ways in which the Quran is recited. It's not dialects, the Arab dialects. No, it's seven different ways in which the Quran is recited. Now pay attention here. These seven different ways in which it's recited, they differed amongst themselves even though they united that it's seven. When they came to give any examples for those sevens or categorizing those seven, Ibn Qutaybata al-Dinawari said something. Abu al-Fadr al-Razi said something. Ibn al-Jazari, he also said something. I here, insha'Allah, have chosen the opinion of Abu al-Fadr al-Razi. I'm going to mention it, but they are very close. It's not much of a difference. It's very close. But I've just chosen Abu al-Fadr al-Razi since his opinion is not mentioned a lot by people. Majority of the people they choose to mention Ibn al-Jazari's one and so I chose to mention Abu al-Fadr al-Razi's one even though they're very similar. The differences are very minute. Let me go through the seven. Then you'll have an understanding of what this part is, insha'Allah, this view is. This view they said that when the Qur'an is recited and they looked at the Qiraat and the way that the Qur'an is recited, they came to the conclusion that the Qur'an, it changes in its recitation in seven different ways. And those are the only changes. And they said that's what the Ahruf-i Saba is referring to. I'll give you an example. The Qur'an, in some places, there are variations and differences in a noun, for example. Is it a singular or is it a plural noun? Is it a dual noun? Is it a masculine noun? Is it a feminine noun? I'll give you an example. Allah says, That's one recitation. Another recitation suggests and says that it's not read as but rather The difference here is when it's plural, which is and and here, he recited it from the seven Qur'an he recited it as as a singular. Whereas the remaining reciters, they already as So they said this is an example of what the Prophet meant that the Qur'an was said down in seven Ahruf. The second they said it means Now differences that occur in the Vabu morphology. For example, the statement of Allah Fakalu Rabbana ba'id baina asfarina Fakalu Allah said they said Rabbana awalood ba'id distance between baina asfarina between our travelling and our journeys. The word the ayah has been read in three ways. One I've already read it for you which is the recitation of the seven Qur'an they already like that except Ibn Katina, Abu Amr and Hisham they already as Rabbana ba'id the seven reciters other than Ibn Katina, Abu Amr and Hisham they already as Rabbana ba'id baina asfarina Yaqub al-Hadrami who's from the ten he recited as Rabbuna ba'ada baina asfarina that's the difference in terms of the the Vabu morphology morphology because Rabbana ba'id is a command it's a talab you're requesting from Allah swt whereas Rabbuna awalood ba'ada is a past tense it's a past tense verb another recitation which is the recitation of Ibn Katina Abu Amr and Hisham which is Rabbana ba'id baina asfarina so that's the second type of the changes that occur in the recitation that they're referring to the third one they said is the third one they said is the third one they said is the third one they said is the third one they said is the third one they said is a foul you can read it you can also read it they recited it as they recited it they said of whereas the other remaining reciters they read it as حثانة. The fourth variation and difference that occurs in the recitation they mention is اختلاف that happens in terms of addition and subtraction that occurs in wordings. Sometimes a word is omitted, sometimes something is added, sometimes something is subtracted. Like for example فَإِنَّ اللَّهَ هُوَ الْغَنِيُ الْحَمِيدْ. There's another قراءة which is فَإِنَّ اللَّهَ الْغَنِيُ الْحَمِيدْ. The word who has been removed. The قراءة of نَافِعْ عَنِبْنُ عَامِرْ عَبُدْ جَعْفَرْ is removing the هُوَ. There's no who in there. Whereas the قراءة of the other remaining reciters is that they recite it as فَإِنَّ اللَّهَ هُوَ الْغَنِيُ الْحَمِيدْ. The fifth type of difference in recitation that the great imams were referring to is اختلاف من حيث التقديم التاخير. Differences in terms of word order. Which word comes before which? الله سبحانه وتعالى said وَقَاتَلُ وَقُتِلُ. Here we have حَمْزَة and كِسائِي and خَلَف العاشِر. Putting before putting forward what? Putting first قُتِلُ وَقَاتَلُ. Whereas the other remaining قُرَّات they read it as the way I mentioned which is وَقَاتَلُ وَقُتِلُ. This is a difference in terms of what word comes before which word. The sixth which is اختلافٌ في الْإِبْدَالِ. Difference that occurs in terms of the alternation between the consonant or the words. For example قُولُه وتعالى هنا لكَ تَبْلُ كلُّ نفسٍ ما أسْلَفَت. Here is the reading of the majority. So you have the قِراءة of حَمْزَة and كِسائِي and خَلَف العاشِر. They recited it as هنا لكَ تَتْلُ كلُّ نفسٍ ما أسْلَفَت. Whereas the بَاقُونَ the remaining scholars they recited it as هنا لكَ تَبْلُ كلُّ نفسٍ ما أسْلَفَت. These six variations or differences is what they're referring to and the seventh and last and final one is اختلافٌ في اللهجات. Differences that occur in terms of the dialects. You have the فتح, you have the ايمالة, you have the ترقيقاً تفخيم and اضخاراً اضغام. These they said which are the dialects that happen in a Qur'an. They said these seven are what the سبعة, الأحروف السبعة is referring to. It's not referring to seven dialects of the Arabs. It's referring to seven different types of way in which the Qur'an is recited today. This view as I mentioned is attributed to الامام ابن قطيبة is attributed to القادي أبو بكر الباقلاني أبو الفضل الرازي and ابن رجزري رحمه الله. ابن رجزري came to this opinion after 30 something years of thinking and pondering and contemplating. This is what his conclusion became that it's what اوجه القرآنية التي يقع بها التغاير والاختلاف الكلمات القرآنية. The variations and the differences that occur in the recitation of the Qur'an. The differences I mentioned to you those seven differences is what it means the حديث انزل القرآن وعلى سبعة أحروفه. The Qur'an was sent down in seven أحروف ابن رجزري ابن قطيبة الدينوري أبو الفضل الرازي أبو بكر الباقلاني. They say these are the seven. وابن عبد البر سوفياني بلعينا أبو عريد قاسم السلام ابن وهبن and others are saying it's seven لهجات من لهجات العرب. It's referring to seven dialects of the Arabs. It's not talking about recitation and ways and methods it's reciting. It's a dialect. I hope this explains to you the two most strongest arguments regarding the seven أحروف. Now insha'Allah what I'm going to do is I'm going to sift through those opinions. Go through one after the other and insha'Allah being a conclusion of what is the strongest opinion. I'll see you guys in the next episode بارك الله فيكم مجزاكم الله خيرا. السلام عليكم ورحمة الله وبركاته. How can you do a two-second action right now that will give you a share of the reward of everything we're doing on this YouTube channel? Simple. Like this video and click subscribe. Why? It will allow YouTube to recommend our videos to other users and imagine the huge amount of reward that could be waiting for you on the day of judgment if you did that with a sincere intention of spreading the deen of Allah. You'll be rewarded for every single person who benefits from one of our videos as a result of your like or subscribe. That's an easy two-second action that you definitely don't want to miss out on. Do it now, click like and subscribe and don't forget to make that intention.