From The Conversation, this is Don't Call Me Resilient. I'm Vinita Srivastava. You have to be peace with yourself, you know, not just make peace, right? You have to be peace with yourself in order to tolerate the suffering of the world. Today I'm talking with the Reverend Angel Kyodo Williams. Reverend Angel is a visionary author, Zen priest and activist. As an anti-racist priest who advocates for social justice, Reverend Angel has been shaking up the Buddhist community in the US for decades. Recently, her work has been impacting an even bigger community. Against the backdrop of COVID-19 and global anti-racist uprisings, Reverend Angel has been leading online group meditations. She uses the practice of mindful meditation to help her followers heal from the pain of racism. It's a practice, she says, that makes for stronger, better activists. And finding inner strength is important to Reverend Angel because she believes the key to transforming society is transforming our inner selves. I first met Angel about 20 years ago when I was starting out as a journalist in New York. I got in touch with her again all these years later to learn how addressing the pain of racism can make us stronger actors in the world. And how it can help us survive COVID-19 and resist the ongoing onslaught of systemic racism. Angel generously shared all that and so much more. Hi, Angel. Hi. I'm so happy to have this opportunity to speak with you again. Me too. Yeah, this is great. I think we last spoke a couple of years ago, but we've last seen each other even longer than that. So much longer. We first met 25 years ago when you were the owner of the first black-owned internet cafe in Brooklyn and downtown Brooklyn for Green. And actually, I first met you because I went for a job interview. Oh, I don't even remember that. That's so good. Yes. Did I hire you? Yeah. Oh, okay. Good. That's good. I was smart then too. And I actually went to your graduation. Do you remember that? Yes. That I remember. I literally watched you go from entrepreneur to Zen Buddhist priest. Yes.  And these days, that movement is strong. We've been witnessing and experiencing this seismic global anti-racist movements. And Angel, I have to tell you that ever since those first anti-racist marches, in this iteration of them, for George Floyd, for Breonna Taylor, for so many others, I've been thinking about you. It just feels like we're witnessing this collective awakening, but also this collective anger and this collective pain. And I've been feeling it myself. And I've been hearing it from so many people that we are tired. We are in pain. And I know you are doing a lot of work to address that pain. And I want us to talk about that. I want us to get there. But I want to start with the pain itself. Some of our listeners will have felt it and others not. And I'm wondering if you can describe your own personal experiences with that pain. Maybe we can talk about what that means. What is the pain of racism? I have really been doing a lot of listening and feeling into what this moment is and have lots of points of contact, depending on one's social location. It is a very different experience.  We can all see these uprisings. We can all see this outpouring of, you know, historic rage and pain. And so I think much of the conversation about the pain and how we are relating to the pain or not relating to the pain has very much to do with our sense of the past. And the more we have a sense of the past and the history and the history of this country and our understanding and relationship to the truth, to the facts, to the facts of what has transpired for this country to become, you know, what it is and to be shaped as it is today, the closer that we are to an awareness of that in our own, I want to say, intellectual understanding, felt experience, ancestral knowing, and so specifically, you know, the felt experience of being on stolen land and being stolen bodies, you know. You've often said racism is in our bodies. And I'm just wondering what you mean by that. Yeah. Race lives in the body. And so by that, I mean that it actually affects our physiological responses to our environment, to other people. It affects our neural pathways. It is made up. We know that it's made up, right? But as inorganic and unnatural as this construct is, it is devastating to our essential human nature. Yeah. We're responding to what's going on inside of us rather than the other way around, you know. So the example I often give is white woman in elevator, black man comes in and she actually registers fear and contraction, right? She registers that and the contraction follows the registering of threat, right? So there's actually like in the brain registering of threat, body follows with contraction, thought follows that person is X, Y, and Z. We think it's the other way around, but we are animals far, far, far before we are humans. We are feeling creatures far before we are thinking creatures. So we've identified this as a feeling that's in the body and that we are reacting through that and it impacts everything we do. What is the work that you are doing to address this pain and this feeling? I grew up with this sense of, oh, there are secrets to be kept. And also pain. The secrets of pain. I mean, the secrets of pain. Yum. And you know, I'm pretty sure my dad's never going to hear this.  So he was a womanizer and I had, but I was his daughter. So he kept me with him when he went places. So there I was, you know, keeping the secret of his girlfriends, even though we lived in the house with his, you know, his baby mama, which was kind of supposed to be our family. I've got the lesson of, you know, first of all, people are not to be trusted. And that to belong was to descend into this fantasy of what was actually happening. And I, I refused, you know, and I think that what Socrates called a philosopher, I would today call an activist, right? I would say that activists, you know, at the heart of them are after a more complete truth. I don't mean activist for the sake of like a particular cause. I mean, activist at the heart of, you know, and Vinita, I think so much of you as that kind of person, right? That is not just like this cause thing, right? It's like the activist that's like after the truth in a wholeness, right? We're active on behalf of a wholeness in the world. And for me, and maybe this goes to the question too, my intentionality and focus on race is about trying to get to that liberation on behalf of us all. And being so clear that racialization is in the way of our completeness, no matter where we are, you know, socially located on the spectrum of feeling the material impact and not those of us that don't feel the most material impact. I believe do experience unbeknownst to them the most profound impact on their humanity. I mean, I think there's there's so much that you're saying here. These are very big ideas.  But then the idea of, you know, personal liberation, the personal search of truth as well. Yeah. And it sounds like you have found ways. I mean, you're talking about this history with your dad's side and your mom's side and the history of the secrets of pain and how you started to approach to be able to sit with that pain, like literally sit with that pain. I remember early days sitting with you when you used to run meditation, you know, in person, those small meditations. I know that you now do this online with the groups of people. But this idea of, you know, sitting compassionately with yourself and with others. Yeah. You have to be peace with yourself, you know, not just make peace, right? You have to be peace with yourself in order to tolerate the suffering of the world. And I think if you can't tolerate your own suffering, you know, you can't tolerate and have a deep and abiding relationship of self-compassion with your own suffering, then you become as a result of that under-equipped to be able to really face the suffering of the world. Have you seen this help other folks too?  Have you seen this work for other folks? I mean. Oh yeah. I mean, in extraordinary ways, extraordinary ways, you know, in sort of really basic ways. So we have this kind of almost daily sit that we do and we call it no big deal. And it's called the no big deal sit because that's how I wanted people to come to it.  And you know, and sometimes your kid was going to like be in the background and we didn't want people to feel like the white cultured expression of a lot of sitting spaces came with all this like hyper-properness that everybody had to kind of be a certain way in order to get in the gate, you know. And so there's this performance before you got there to try to find yourself.  That doesn't make any sense. And come as you are also meant come as you are in your racialized body.  It really started in the pandemic. It was just a one-time thing that I thought, you know, that really has become a thing.  It's not just that we're sitting. It's that we're sitting with a practice that I've developed to help people sit with their pain, right, to meet it, to sit with the truth of their pain and where they are, but also be able to simultaneously hold the pervasive now-ness, right? Like the pervasive now-ness that says, wow, even with this pain, even with this legacy, even with this history, even with this seemingly insurmountable and overwhelming reality of so many systems and things either coming apart or really holding on tightly, not trying to come apart and this great clash of the titans of our history that's playing out in this enormous drama on the backdrop of climate change and our impact, you know, on the earth and our ability to inhabit it, that I can be okay. And not only that, that I must be okay if I actually want to be able to affect what is happening around me. I must find that okay-ness if I actually want to be a useful instrument of change, of profound and lasting change. On the face, what you're talking about, it sounds like it's a form of healing, but I'm wondering if you also see it as a form of resistance. It is, yeah. It's healing. You're so good to see that, right? It's healing. It's through safety and belonging and acceptance and redemption. And it is resistance through recognition and awareness that you have been imposed upon by the design of a system and a structure that actually would rob you of your humanity for the sake of, you know, material gain. As we've been creating this podcast, we've been thinking a lot about this concept of resilience that no matter what comes our way through the decades, that we're supposed to be resilient no matter what. Yeah. We have to be. We carry so much pain that that pain becomes how we live and inhabit a body of pain. And the paradox is that George Floyd's death, Breonna Taylor's death, you know, like George Floyd's murdered, Breonna Taylor's murdered, bringing it into such focused awareness actually gave us access to the experience of the pain that we're always inhabiting and coping with. And so the rage emerges as a result of actually getting up to a place where we're allowing ourselves to feel our pain. So it's this paradox when it seems like we're dealing with it now. Why, you know, why is everybody so mad? And it's like, yeah, because we're now actually feeling that which we have been stealing ourselves against just to get through and just to get by. And so it's a really complex moment. There's a lot of white people that are putting themselves on the line and trying to show up for, you know, what this is and what's happening in this anti-racist uprising, while they're also having to navigate like rack-and-brown people being like fiercely enraged with them, you know, and for good reason. And it's complex because the watershed of like feeling that pain and how long we've been waiting for people to show up together, the pandemic created the conditions that allowed so many people to actually feel the intolerance of this pain.  That's another kind of pain, it seems. Yeah, I mean, I think there's a pain of coming into awareness of what the cost of the privilege has been. We hold on to pain. We think we're in pain, but we hold on to pain as a way of telling ourselves that that pain is real, right? So we take pain and extend it out beyond the acuteness, right, of the moment and that's what Buddhists would call suffering, right? So we make pain suffering. You know, we're not just in a constant state of pain, but we tell ourselves the story that we are and then we're down. So, you know, depression, for instance, is a looping on the past. We're not being present. So that's the loop suffering you're talking. You're saying that we, as humans, we allow ourselves to loop through this pain and suffering. Yeah, we keep a low-level loop running, right? It's like the song that runs in the back of your mind and you don't even know it's there. So we're moving through the world in reaction to the looping story, even though around us there's sunshine and light and positivity and beauty and, you know, soft things and loveliness. My existence, my pain is proven by threading it throughout my life all the time and it's not true. It just isn't true. I don't feel less for George Floyd because I don't run the loop in the back of my head, you know, and then furrow and contract my body and feel hopeless. In fact, I feel more hopeful as a result of allowing myself to fully feel the pain of, you know, George Floyd and all of what his murder represents and what it means about my life and what it means about the lack of sense of safety and security in my body and the bodies of people that I love, particularly black men. I'm not abandoning their pain and all of the truth of that because I allow myself to also be in the present of joy and beauty and possibility. You must have, I mean it sounds, I'm just going to ask it, but it sounds like it, looking around you, you know, when you see what's happening in the world now, do you have hope for the future? I do. I think that we are really at an enormous inflection point as to whether the arc that Martin Luther King Jr. spoke about is long or whether it turns and begins to thread through itself and find its way to a more just society. I believe that this experience of race and the comeuppance, the confrontation with white supremacy situated in the quiet and the felt experience that has been made possible by the pandemic means that we have a sufficient and growing number of people that will not tolerate it going back to wherever it is that people want to go back to. It doesn't mean it will change overnight, but I do believe that there are a sufficient number of people that are now aware of what I like to call the untenable contract that they have been induced into in bad faith and they want out of that contract and that is not going to change. How do you see things changing for you personally, like your own role moving forward? I think the place that I would like to inhabit is to at some greater scale support people in tempering their bodies so that they are able to feel into the untenability of that contract, to also recognize that regardless of the structures and systems that you have a right to a fundamental okayness that allows you to be here and present and the kind of thriving of your humanity regardless of the conditions, of course it does, of course it does. And the extraordinary and profound truth of spiritual grounding and not talking about somebody's particular faith and I don't care if people are Buddhist and I'm kind of almost not a Buddhist myself in many ways. Just sort of post, but this of a spiritual grounding, a spirited grounding, right? Is that the profound understanding of that is that we can be okay even as we strive to have a roof over our head and care for our children and we need that. I mean I keep thinking about this all the time. We're always thinking you say you're bringing the whole truth but it also means bringing your whole body and all of your actions in service of that idea. And it's not an easy thing to do. It's not an easy thing to sit with, to understand once you start bringing that into your life. It's rigorous, right? It requires rigorous. You're defying the constructed reality around you but when you get the hang of it and you kind of get in the seat of that, the veil comes off and it actually becomes quite simple and that is where the ease arises. And now it's just the logistics, so to speak, of life. I think that's what I'm talking about. It's logistics of life, right? It's like, okay, I have kids. Where am I going to send them to school? What's my... And all of these things that we're talking about, the contract, the comforts, the things that we trade, so that's what I was... It's that logical, practical. And I'm just thinking about the logical, practical for a moment and I'm thinking that so many of us right now are inspired by what we've seen in these global anti-racist movements and we want to have meaningful conversations about race. But some of us don't know what steps to take. Like maybe I'm wondering if you can offer some simple steps for someone who's... I'm really inspired and I want to move forward. One of the exercises I walk people through is to go and find in your own experience and history. I call it the earliest and most potent moment that you recognize that race matters, right? That race is a thing. Not that there's difference that people have different color bodies and all of that kind of thing, but that thing... That race actually matters. Go back and find that and sit with that kind of like walking through that moment that I call the moment you were racialized. And sit with that and I invite people to journal about it. Journal about it as if it were present tense, right? So write the story down as if it were happening right now. So use the present tense and use I statements, right? Like I walked in this room, a young white man turned and looked at me and journal about it and find that story that is looping, probably mostly unbeknownst to you, that is looping. I'm sure you have those looping stories yourself. I don't think I loop stories. You don't loop them anymore. I mean I can tell stories, you know, that's what we are.  And that story that you're talking about, you know, telling your journaling, that story, that's not just for racialized folks. I mean, that's not just for racialized folks of color. We are all racialized. Yeah, no. Oh yeah, of course. I mean, in fact, I would say that it's white-bodied people that have the least access to their story of racialization because their whiteness is a given, and they've been induced into the idea that their whiteness is a given, that they're not a race. They're absolutely a race and have absolutely been racialized. And that's why it's so profound. We have all inherited our ways of knowing and responding and reacting to race and the stories about race and all of these things from the very system that we're trying to get ourselves out of and dismantle. And so if we don't have a way, a perspective that allows us to turn around and look at it and be in it, but not of it, right, to be in it, but not of it, to get ourselves just enough perspective so that we're not of it, that we know we're something greater, we have to be able to think, feel, know outside of the system. And a meditation, and I want to say embodied awareness practices give us access to a way of knowing ourselves that is transcendent, that outside and beyond the system, so that not so we can hover out and go to some kind of magic heaven away from the world, so that we can function inside of it and it's not just devastating to us at every moment. Yeah, yeah. Reverend Angel, it's good to be with you today. It's so funny, I just heard your voice like this, this way you would say my name, you know, without the reverend, you just say angel, and I just totally heard it in that moment, that's great. No, you'd say angel and you'd pause just like that. Oh, so good. Yeah, it is really good. Thank you. Thank you so much. That's it for this episode of Don't Call Me Resilient. If you're like me and you feel inspired and curious after that conversation with Reverend Angel, let us know what you're thinking. Just tag me at writevenita, that's W-R-I-T-E-V-I-N-I-T-A. Also tag at the conversation C-A and use the hashtag Don't Call Me Resilient. If you'd like to read more about mindful meditation and its other uses, go to theconversation.com. It's also where you'll find our show notes with links to stories and research connected to our conversation today. Don't Call Me Resilient is a production of The Conversation Canada. This podcast was produced with a grant for journalism innovation from the Social Science and Humanities Research Council of Canada. The series is produced and hosted by me, Venita Srivastava. Our producers are Nahi Pewi, Nihal Elhadi, and Vicky Mochama, with additional editorial help from our intern, Ibrahim Dyer. Residaya is our technical producer and sound guru. Anua Quarku is in charge of marketing and production design. Lisa Verano is our audience development editor and Scott White is the CEO of The Conversation Canada. Special thanks also to Jennifer Morose for her indispensable help on this project. And if you're wondering who wrote and performed the music we use on the pod, that's the amazing Zaki Ibrahim. The track is called Something in the Water. Thanks for listening everyone and hope you join us again. Until next time, I am Venita and please don't call me resilient.


Hello everyone and welcome to this presentation about reuse. In the next few minutes I would like to present to you the principles of reuse and also guide you through the steps how you can make your project, your community or even your company an adopter of the reuse principles. We also have a look at the different tooling, so the helper tool and also the API and furthermore have a look into the future, so how reuse will develop. My name is Max Miel, I work for the Free Software Foundation Europe, which is a charity that empowers users to control technology. First of all, let's have a look at the common issues that we see in free software compliance. Of course I'm not telling anything new to you broadly, but let's get through it step by step. So we often have the issue that we don't have enough information or any information at all about the licensing and copyright situation of a single file or even the whole project. This can be even about own code, but mostly about third party code. Then for instance in the Linux kernel project, but then many more probably as well, there is the issue of license ambiguity. So for instance if you have a source code file in which you can find a license header, a notifier, then it's often unclear for instance which GPL version is meant by that. And even if mostly companies but also communities or individuals find out information or clarify this information, this is often only stored in private databases. So in silos, which are not shared among each other. And this becomes even more complex if there are changes by upstream. So for instance with software updates, because these would in theory at least trigger rechecks. So the people in different companies and different areas have to check the licensing and copyright information of a project all over again and do not share this information. And because free software compliance is quite complicated and of course we cannot solve everything, developers need a lot of training and also individual developers who want to produce free software. And all of this leads often because many projects and initiatives try to improve the situation to conflict in practices. So this is the situation that we saw in 2017 when we at the FSVE thought about how we can improve something. And the starting point of our thoughts was well should we create another initiative that tries to fix the issues that have been already created by different parties by diverging practices, but not try to solve them before they have been created. Wouldn't that be more clever? Well of course this has been tried in the past. Well there have been some guidelines, some practices, how you can make free software compliance easier. But as I said these are often quite complex, conflicting and do not really cover all the edge cases that you will find. What we came up with is reuse. And reuse tries to solve everything in a few simple principles. So the starting point was that we want to make copyright and licensing information available for every single file in the repository. So that there's not only a license file or multiple license files, but that somehow this information is available for every single file. So that every single file in the project can be just taken out and be reused in own projects while knowing which copyright and licensing situation exists right now. And the goal is also to avoid silos by storing this information inside of the repository. So there are no external databases, but the idea is to have the information about copyright and licensing as close to the files as possible. Another goal is that this information shall be readable by humans and machines alike, so that tooling can pick up this information and process it, but also that humans understand what actually happened. And furthermore, all of this should be compatible with existing initiatives wherever possible. We didn't want to reinvent the wheel, but instead do something on top or below, however you see it, that improves the whole situation and also makes life easier for other license compliance initiatives. But overall, the most important goal for us was to make licensing easy and fun for developers. Because right now it isn't. There's so much conflicting information, guidelines that do not really cover all the cases. And we wanted to provide best practices that can be applied by any developer for any project size, no matter whether it's a hobbyist project or the Linux kernel. So how did we do that? We came up with three simple steps. The first step sounds simple, but it's quite important. We asked developers to choose and provide licenses. So they're asked to make an informed choice about the license they want to have or the licenses, and to provide these licenses in a standardized form, so the license text files. Then the next step is probably the most burdensome one, I would say. People who want to adopt reuse are asked to add copyright and licensing information for every single file in a repository. The idea is to have this as close as possible and we'll see in the next slides how this happens. And the last step is to confirm reuse compliance. So ideally, if the first and the second step have been done, then the third step is just a matter of one command with our reuse helper tool or other tooling that we offer. Now let's have a look at these steps individually. So the first one, again, is to choose and provide licenses. So we asked people to use a license. We recommend, of course, free software licenses, but in theory every other license could work as well. The idea is to save these license texts inside of the licenses directory. So this is a directory that reuse invented. We didn't see a way around because before that there have been so many different ways how to store multiple licenses in one directory or in a repository. So the easy way is to put everything inside of the licenses directory and name the license text files according to their SPDX license identifier. So this way everyone knows humans and machines where to find the license text for a license or which licenses are existing in a repository. The second step, as I said, is adding copyright and license information to every file in this repository. So ideally this happens by modifying the header of the file. So we add information about license and copyright holder as a command. So for the licenses we insist on using the SPDX license identifier tag. Of course, following with the SPDX license identifier itself. For the copyright holder you can use many formats. We recommend using the SPDX file copyright text because that's quite unambiguous. But also traditional copyright lines are supported. So in the example below you can see that we have a comment here with this information about that the file is under a GPL3.0 or later license and there are two copyright holders. What happens if we cannot edit the file directly? So for instance for a binary file like a picture or also for files that do not support comment headers like JSON. So the easiest way is to add a separate file called or named after the original file name and append it with dot license. So for instance in the example below we have a picture called cat.jpeg and we create another file called cat.jpeg.license. That's just the text file which has to contain this information about license and copyright that we have seen before. So in this case it's ccby4.0 and copyrighted by a great artist. Now what happens if we have many of these binary files or other cases where separate license files would not work? In this case we support the depth 5 format that has been introduced by the Debian project. So this is only one file stored in the .reuse directory at the root of the repository which has a different format than we already seen before but it's quite simple to use. So we say in this case that all the files in the image directory are under the copyright of the create artist and the license ccby4.0. So this also works for bulk, declaring, licensing and copyright for many files. The third step is to confirm reuse compliance. So for this we have a tool. This was one of the first things that we invented in reuse that has one command, reuse lint. So in this case our example repository that we went through here, I will see that later in practice, tells us well we have now information available for every six files in this repository and that the project is now compliant with a reuse specification. So this is the ideal output. We see in the next or in the later step how this looks like if the situation is not so ideal. So summarizing what are the specialties of reuse. As I said we want to be compatible with existing practices but this was not always possible. So the licenses directory is a specialty. But for us this is the cleanest solution and by the way it's already supported by the CCI initiative but also the Linux kernel project. So they already recommend or do this storing the license text files in this directory. Then another specialty is to add information about licensing and copyright headers, copyright in the files inside in the commentator. So of course this has happened before, we just formalized it here by. We provide alternatives for uncommentable files and all of this concludes in an unambiguous declaration of copyright and licensing information for every single file in the repository. So this is quite unique. So in the course of the years as I said we started in 2017 we developed a few components of reuse. So everything started with the best practices and this is still the most important part. So we have a quite formal specification which is ready to be integrated by communities but also by industry actors. So you can read through that and understand what reuse is and know how to comply with it. But to lower the entry barrier because we want to be friendly to also hobbyist developers we provide a tutorial that guides through the example repository and also an FAQ. This doesn't only answer questions about reuse itself but also about basic licensing and copyright issues. So hereby we have a resource that empowers developers to understand what they actually do and shall do to make their project reusable. But to not rely on manual work we developed the helper tool. So initially this was just a linting checking whether a project is reuse compliant but it also has been added a few nice features to make it possible to make a project, a repository completely reuse compliant with only a few commands. So we're going to have a look at how this works now. So first of all we have a look at how this example repository looks like. As I said this is public so you can also download it again and reproduce what we did here. So which files do we have here? We have a gitignore file, also a make file, a readme file and a source code file. So these are plain text files. So one is a C file, another is a markdown file and so on. But we also have two binary files here, a cat and a dog picture. So how does reuse from the start seize this repository? So we see that there's missing copyright and licensing information which is obvious because these files right now do not carry in any information about this. So the summary is that we have only zero and zero files with copyright and license information and of course this is not complied with a reuse specification. But we will change that very soon. So first of all we add headers to the C file to the make file and also to the readme file with a copyright information with Jando and the license dpl3.0 or later. So we just run this command and it says that it successfully changed the header of these three files. Let's look at what changed exactly. So we see here that the make file got this information as a comment header, the readme file as well and the C file. Also note that the comment syntax here is according to the file extension so there shouldn't be any issues. You can also customize this with templates. But of course there are three files missing still. So now we add information about copyright and licensing to all the picture files. So these are the copyright of the create artist and under ccby4.o license. And here we're going to apply this to every single file inside of the image directory. And here the output is a little bit different. It created a separate file called dot license. So the file name and dependent dot license. Let's see what this file contains. So we have here these files and see for instance the information about the cat.jpeg.license file. This is the same information. So we have the file copyright text, tag and license identifier. So one file missing. We add this for the gitignore file in this case the license is cc0 because there's nothing copyrightable and yeah, this is pretty standard. So what's the situation now? Let's run reuse lint. Oh, the project is still not compliant with the reuse specification. Let's see what happened. Now we have missing license text here. So it successfully understood that we have three different licenses, but of course we don't have provided the license text files already. Well, we could now download these manually, but the easiest way is to use the reuse tool as well. So we have a command reuse download dash dash all. You can also download a single license. And yeah, it successfully downloaded those three licenses. So let's see what the situation is now. And yes, very good. So our whole project within a few commands is now completely reuse compliant with three different licenses stored in a nice location. So everyone knows about the situation about copyright and licensing for every single file. And as a small bonus, we also have an spdx sub command that just outputs spdx bill of material. So many of you in this death room are probably aware of the format. And yeah, this is here because we have the information available for every single file. This is pretty simple for the reuse tool to output. So as you have seen, the helper tool makes things so much easier, but we didn't stop here. We also wanted to make this more public so people can see the status of other repositories as well. So for this, we created an API. This API allows you to register your project with the API service within just one form to fill out. And it creates a batch depending on the current reuse status of a repository. So this way, people can add a batch, a dynamic batch. For instance, in their readme file or on top of their project. So to show people that their project is reuse compliant and to be warned about if something is wrong. So to make use of the API, we start just here at the reuse.software main home page. And we go to the API button here. And now people could check their repositories. So as I said, this is quite simple, just a name, email address, and of course the project URL. We don't do this here right now, but have a look at the already compliant projects that we have. So we see here that we have 433 projects currently registered with the API that are also reuse compliant. And for instance, just have a look at different projects that are already here. So let's have a look at the OSS review toolkit that most of you should already be aware of. So the output that one sees in the API is firstly the batch. So the review toolkit is fortunately reuse compliant, very good. So we can add here the batch and copy this to the readme file, which the project already did. We even have passable JSON output. But probably most interesting for humans is the Blaine lint output. So we see here what the reuse tool outputs. And as you have seen, this is the same output as the reuse tool that we've seen before. And we see that almost 3,000 files inside of this repository are reuse compliant. And this is also the output that people see when they click on the batch on the top of the repository. So as you can see, there are a lot of ways how people can reuse and adopt the best practices and which make it easier to do that. And there is much more. So if developers prefer to see the reuse status of their developments continuously, they can also add the reuse tool or the lint command specifically to their CI pipelines or in pre-commit hooks and much more. So as you can see, it's quite simple to adopt reuse. But we do not stop here, of course. So there are a few things that I would like to share with you which we are currently developing and where we'd love to have your input as well. So first of all, we will improve the tooling, of course. So even more automation regarding the helper tool and the API. We have many ideas and you can contribute by using or going to our public issue trackers and of course the code base. But we will also work on the specification. This currently right now is already very stable and I would say we covered most edge cases, if not all, but we want to provide more flexibility. So one idea is to have the reuse YAML file. So this should soft-deprecate the depth file format, which is a little bit strange and not so fitting for our purposes. But instead, yes, invent this own file format, which make it even simpler and more flexible to add these reuse YAML files to different parts of the repository. We also want to enable people to declare snippets inside of their source code files. So for instance, if someone copied something from Stack Overflow or a different site, this has a certain different copyright holder and license. And the specification shall enable it that people can mark the licensing and copyright information of this specific snippet in their source code files. We also want to integrate reuse better into source forge platforms, but also with other ongoing free software compliance initiatives. So this is quite important for us because as I've said in the beginning, we want to be compatible with existing license compliance initiatives and work better with them to make everyone's life easier. But most importantly, we want to spread the word about reuse. So we will support communities and companies with adopting the best practices that reuse offers. We have a few nice ideas here. We'd love to have your support and if this goes public. So yes, this is very important and please also help us to spread the word.  Well, unfortunately, I cannot tell you because this is not a centralized project. Everyone can do it on their own source code on different forges. But what we know is this. As you've seen, we have more than 400 registered projects with the API that are successfully following the reuse specification. There's also a majority of the projects that are funded by the EU via the Next Generation Internet Project. And this is really great because now we have publicly funded code that is reusable for everyone with a clarity about the licensing and copyright information. What's also nice is that the KDE community, which you hopefully already know because it's quite old and big, adopted the reuse best practices in their policies. So every developer is now asked to follow the reuse standards. And they didn't already already put this there in theory, but also in practice. So their frameworks that are forming the foundation of many KDE applications are also completely reuse compliant already. On the corporate side, we see or we know that reuse made its way to the policies of Siemens, SAP, LiveRay, but also, for instance, to the energy working group of the Linux Foundation. Also, the Linux kernel is already partly reuse compliant. And given the age and the complexity of this project, this is a quite good use and we hope that they make good progress. So is your project already reuse compliant? So if you want to adopt reuse or get more in touch with it, the first step would be to sign up the mailing list to take part. So this is quite low volume, no spam, promised. But this is the primary way how to get informed about the latest developments about reuse. And this is not only a top to down communication, but you can take part in decisions and in discussions which form the future of reuse. The next step would be to make one of your projects reuse compliant. See it as a demo. As you've seen here before, it's quite simple to do that. You can use the reuse tool. You can do it manually. Just try it out and give us feedback. You can also integrate reuse into your community, like KDE did, on company policies like Siemens, SAP and so on did it. Furthermore, you can contribute code to reuse itself. As I've said, we have all the code, all the documentation, all the specifications, public. You can create pull requests to it. You can give feedback or create issues. And you can also become a corporate sponsor, like Siemens does and did for many years. But most importantly, please help others to adopt reuse. Spread the word, tell them, tell your company, tell your community about this, because this profits everyone. This benefits everyone. If the more projects you use, reuse and adopted reuse, the easier it is for everyone to just reuse parts of others third party code. And that will be an ideal situation, right? So I hope I was able to give you a nice introduction into reuse. I hope you enjoyed it. And now I'm very much looking forward to your questions. Thank you. Here we go. Thank you very much, Max. That was a nice talk and I really enjoyed to hear about reuse. So there's a lot of work that you can take away. And I'm very, very interested into the... I have the duplication. Sorry. There was a duplication. So I had to stop the one. I was very interested in the efforts concerning the snippets declaration. I think this is a very important thing and can save us a lot of work. Can you elaborate a little bit more on that and what the status is? Yeah, so it's... Maybe I can also add some question to that because if you care for snippets, then I would also love as an additional feature to check whether the snippet license is compliant to the file license and give a warning or something like that. So is this also considered? Yeah, so I have to say we had a short discussion on the mailing list, on the reuse mailing list, which you are very invited to join. And yeah, the current status is we want to do that, definitely. The thing is that we would like to coordinate this with SPDX since they already have a few tags that one can use. Frankly speaking, we are not so happy with them because they have a different naming scheme in some parts, so that may be a little bit confusing to users. So it's on my personal to do this to get in touch with SPDX very soon, also regarding the reuse YAML file to just coordinate here. Regarding the features, we already clarified that we want to keep it somewhat simple. So the idea is to, for instance, not have the nesting. So for instance that you cannot take a snippet that contains a snippet and make this a snippet of your own code because that would be really confusing. So basically you can start a snippet and end a snippet, start a snippet directly afterwards again and so on. So that's a feature limitation, but it makes it so much easier on the tooling side and also for users. Regarding the check, whether the snippet license matches the file license, that's very interesting. We didn't discuss this yet, but it would make sense to have some kind of check or warning there. But as you noticed, or as I've said, reuse is not a tool to check whether your license compliant in the sense that your licenses fit together, specifically just mark your files according to the copyright and licenses and the analysis still has to be done by the users. Sure, I agree, but in the end, so if a person integrates a snippet with a license, which is not compatible to the file license, then this file cannot be reused. So because there's a legal problem which cannot be solved. Plus it makes it... I understand your point. We should discuss it. As I said, that's a really good point. I'm just a little bit afraid to add a license compatibility checker instead of the reused tool because that could be really complicated given the amount of licenses that are just on the SPDX list. And this becomes even more complicated if you add custom licenses, for which there are a number of good reasons. Like for instance, for MIT licenses, there's the edge case where you have custom licenses, at least for the reused tool. So how to check that? But it's a good point. We should think about this. Like perhaps some common things with CC by SA when people copy something from Stack Overflow or so because this is probably one of the most common origins of snippets. Coming from the capabilities point of view, I would... Sorry. But I think from the capabilities point of view, I would put this into kind of solver thing where you really make all your legal decisions. So if there is the outline that there is a certain license, then I think this is already enough. That's then about you to interpret whether you're going to use it or not. Mm-hmm. Yeah. I mean, definitely, like a flag, this file contains multiple licenses caused by snippets. That may be a good point. Yeah. Absolutely. A few people can also use license expressions and license a file under conflicting licenses. Well, then there are copyright holders, but yeah, true. How do you handle the multi-license case? What do you mean by that? There are sometimes components and things that come with multiple licenses assigned. Yeah. And as a user, I have to make a choice. Okay. But can you reuse, identify and treat this when it's compiling a little? Sure. We support the full SPDX license expressions. So you can declare as many licenses as you want. So there's no limitation here. We use the library by SPDX. It can make, for instance, it's licensed under GPL and LGPL or MPL. And so everything is possible in this regard. What's possible with SPDX? Cool. Sorry, Oliver.  No, no, no problem. No problem. So you have mentioned that many of the EU-funded projects are going for reuse conformance. So what's the big thing on the reuse, let's say roadmap in order to make it more or even more used in the ecosystem? Yeah. So the first thing that I've said already is to ease the tooling and the specification, like this reuse YAML file, I think we'll create another uppick perhaps and make it easier. But also the snippets might solve the last edge cases that make it harder to integrate use or even impossible if people cover the legal edge cases regarding the uptake. I hope that more communities and companies join adopting reuse. We are also planning to ease that or to make that easier. I'm just teasing this now because it actually isn't public yet but we're planning to run a project in this year in the next few months for which projects can apply, free software projects can apply or we'll be able to apply to the FSVE to ask for help. So basically they receive the same support that we give to these NGI projects. So our experts will have them identifying issues potentially and guide them on the way, on the roadmap to become reuse compliant. And this shall reduce the threshold for projects, especially if they're quite uncertain about a few licensing issues or copyright issues. And I hope by this we will also spread the word a little bit around and show that adopting reuse is not so hard as it may seem on the first side. Great. When I think back a year ago when I came across you the first time we had one short discussion that was about assigning licenses and writing things into files that probably are somehow licensed by something else because if I have my own code and if I'm using it for my code base, it's all fine. Did you meanwhile think about what happens if somebody is taking code into his own code base and then therefore by formatting it with reuse that it's accidentally changing things or overwriting things into or assigning things to a license which might not be the correct one? Unfortunately not. I mean this is a real problem. I see the point. The actual reason why we wanted to or why we kickstarted reuse is that this doesn't happen anymore. That people do not just copy code or files randomly from the internet and put them in their own repositories and a few months later nobody knows that this file actually belongs to someone else and this is licensed under a different license or from a different copyright holder. So ideally that's the idea of reuse is that if the licensing and copyright information is ideally inside of the file or as close to the file as possible that this doesn't happen anymore. That if I copy something over then my reuse tooling check so if I copy something from a reuse compliant repository and I myself I'm a reuse user then I will be warned that well there's a new copyright holder and potentially a different license in my repo now. So this way it's much more easier to reuse. I'm not so sure but I'm looking forward to feedback whether there's some way that detects or whether reuse tool detects that I just reused a third-party code under a different license without me respecting it or that I just slapped my own copyright on a third-party file. I'm not so sure whether our quite slim tooling is able to do that without adding some AI or so which we definitely want to avoid because as I've also said in the talk the goal is to make it as simple as possible and the tool also very slim and easy to install and easy to use especially. Totally agree I mean in the end a fool with a tool is still a fool and the best tool won't avoid. That's for sure something that you cannot cope with but you're right I think that it's a good probably it's a good choice. I mean in the end it helps and that's something that is pretty clear it helps to get the new stuff in right from the beginning and you're right if it's written into every file that is inside the repository it is close to the source and it is at least there. It's still not protected from manipulation but this is something that we probably do not it's not really worth thinking about this but absolutely and there's also a room for other initiatives like I said we want to cooperate with other people and we also want to prepare the floor for initiatives or for best practices that come in the supply chain after reuse basically so reuse is upstream so directly working at the source so it would be great or if we are able to make the work of like tools like phasology easier in the end to detect such issues that have been created by manual mistakes then it's even better than we are we're very happy about this. Absolutely I'm pretty much sure when I think about the scanning then having this information in place it will definitely help and it will very clarify the things because wherever you have to go to look out for a component then you always are in the discussion is it declared or is it an effective one but if it's in the source it's effective and that's pretty much clear if you are an original source yeah okay there's how much time do we have left five minutes or so still some minutes one comment on reuse and phasology for example recently there was an agent added to the phasology toolkit who cares especially the SPDX license expressions the agent is called OTO and recently I scanned the package which was made with phasology and it's really not a big deal anymore to analyze packages even if they have different licenses inside that's great to hear so do we or is there any other questions that came up let me see not sure whether this is associated here Oliver I think if there are no more questions we probably might switch over to our last talk I guess you had the chance to to look into it probably you can use this session to moderate this in because then we have an option to say something about the talk before it starts seems to be muted sorry classic problem yeah thank you thank you very much Max it was a very interesting and inspiring talk and I think looking also on the chat in the death room about rewis and more ideas this is really a good thing the next talk today will be done by James Curtis and his colleagues and he will talk about continuous integration tooling to deliver OJ compliance reporting I think it's not that long talk but I found it very interesting to and yeah I'm happy to have James and his colleagues there and I'm handing over to the first time organizers then to start the video track in a couple of minutes or seconds so thank you thank you bye thank you bye bye


We've reached Chapter 12 in Riyadh-e-Salehine. Congratulations. Actually, it hasn't been that long. We've covered some decent territory. In this chapter, The chapter of encouraging people to increase in good works, particularly at the end of their lives. It starts every chapter with one or a few verses of the Qur'an that he sees as being linked to the theme. He says here, Has he not caused you to live a life long enough that someone who is thoughtful could think carefully about their lives and the warner has come? Subhanallah. Has Allah subhanahu wa ta'ala not caused you to live long enough that a person who is capable of reflection has a long enough time to reflect on how short life can be or that the end is coming and a warner has come to you? The Sahaba said that the warner hears the Prophet a.s. Elsewhere, sometimes the nathir is the gray hair that comes. That should be enough to warn us that we better start working on getting our act together. Has Allah not given you a long enough life? And what is a long enough life? Well, different things have been said. Some people have made it as extreme as reaching puberty is long enough to get it. But the general consensus amongst the Sahaba and the early Muslims is that it's 60 years of age. This is a Hadith of the Prophet a.s. that's going to come up that speaks about reaching 60 years of age. We'll begin with the first Hadith, inshallah. The Hadith is about the Prophet a.s. The Prophet a.s. said, Allah has made it more than 60 years of age. Abu Hurayro relates that the Messenger a.s. said that Allah has taken away the excuse of a person who he has allowed to live beyond 60 years of age. So according to the Prophet a.s. after 60, there's no excuses left. Not that excuses work with Allah s.w.t. Not that he was allowing people to have excuses, right? But it's a cause for reflection. Subhanallah, the most benefit from a society and a community in which people have consciousness of Allah s.w.t. That's what this chapter is about. Realizing that life is short and we should increase in good works particularly at the end of our lives. But that comes from a consciousness of our return to Allah s.w.t. Sometimes we see things going on in a society and people doing things to others or engaged in things that are just unhealthy. And we say, doesn't this person fear Allah? How does this person sleep at night? We want to be the person that can sleep at night. Subhanallah. And being a person who can sleep at night because they've done well by the others around them. And they want to live in a place where others do well by those around them. That's in everyone's best interest. That comes from increasing our consciousness of Allah s.w.t. Being thoughtful of Allah s.w.t. Which comes from our understanding who is Allah. What are the attributes of Allah s.w.t. What are the ways that He works in the world? His sunnah, His ways of doing things. That Allah s.w.t. is the one who is there making things happen in every moment of your life. For you to receive a lesson from that. For you to learn something from that. If you're attentive. Who has a heart? And is listening and paying attention. And is a witness to what's going on around them. Here and present with their moment. We all benefit from a society where people have some consciousness of Allah s.w.t. Allah increases us in that. And of course the intelligent believer is the one who knows that Allah s.w.t. has allowed them to live to an advanced stage. Subhan Allah. All of the things that come with advanced stage. Wisdom. Insight. Life experience. Subhan Allah. What a beautiful thing. What a beautiful thing. Let's celebrate it. Let's appreciate it. You only have one life to live. So live it. In accordance with every moment that Allah s.w.t. is giving you. As Allah is giving it to you. And we'll see in the second hadith from Ibn Abbas. He said that Allah s.w.t. used to bring me into his dwan. Into his majlis. With the asheikh of better. Older Sahaba who fought at the battle of better. And Ibn Abbas at this time was very, very young. As if some of them found that that was inappropriate. We're the senior people and you're bringing this young man into our majlis where we're discussing affairs of state. That's kind of an insult to us. He said, Why do you bring him into our private meetings when we have children his age? And Omar said, He's young like you said. He's the age of your own children. He called me one day. You listen to what they're saying. It's kind of a little bit insulting that someone so young and one would assume in that youth inexperienced would be allowed to sit with them. It's inappropriate. So he called me one day and brought me in. And he said, Fema rai too. Anu daniyoma idin illa liyuriahum. And I knew that he only brought me that day just to show them something, to teach them a lesson. And he said, What do you all say about the statement of Allah? When the victory of Allah comes and the opening or when the help of Allah comes and the victory. Some of them said, We've been commanded to nahmalu Allah to praise Allah and ask him to forgive us. Ila jaa anasru Allahi wal fataah. Wa rai taal nasa yadakuluna fi dinillahi afwaja. Praise Allah. Ask Allah to forgive you. If he brings you that help and if he brings you that victory and some of them didn't say anything. And he said to me, Is that what you think Ibn Abbas? And he said no. He said, I said no. So what do you say then? He said, It is the end of the life of Rasulina sallallahu alayhi wasallam. And all of us, most of us are familiar with that hadith that Ibn Abbas said that Ila jaa anasru Allahi wal fataah is the indication that the life of the messenger when it was revealed to the Prophet alayhi sallallahu alayhi wasallam in his lifetime. Now they're in the khilaf of the Umar ibn al-Khattab that that was the indication of his death. And if we pay attention once more we'll see exactly what Ibn Abbas saw. And of course he knows that also because he learned it from Rasulina sallallahu alayhi wasallam. Allahumma. That's what Rasulina sallallahu alayhi wasallam said about him. Allah give him understanding, fiqhah in the deen and teach him the explanation of the Quran. He said it is the end of the life of the messenger that Allah subhanahu wa ta'ala informed him of. He said if the victory, if the help of Allah comes in the victory and the messenger said to me that is a sign that I will see happen among my people. Fasabih and when you see that sign like Musa when he was traveling with the young man and he said what happened to the fish? He said oh I forgot to tell you the fish jumped away and jumped back into the water. He said that was the sign we were waiting for and we were supposed to do something when Allah told me that sign was going to come. Then I'd know that I needed to get off the road here and find the person I'm going to learn from. Here also the messenger alayhi wasallam was told when you see that great help of Allah when you see that great opening, that victory, the great victory, then praise Allah subhanahu wa ta'ala sabbih Allah, right? Say subhan Allah. Say Alhamdulillah and ask Allah to forgive you because he relents the people and accepts their tawba and the Omar of the Allah who said I don't know anything other than about it than what you've just said right now. So Ibn Abbas proved that he knew and understood the Quran better even than senior sahabah from around the people of better from among the people of better. But of course our chapter is about doing good at the end of life. And here is the end of the life of Rasulullah alayhi wasallam and in other narrations the sahabah said that at the end of his life he would say sabbih subhan Allah wa alhamdulillah wa astaghfirullah very very frequently. And elsewhere they would say that there was more and more revelation coming at the end of the life of Rasulullah alayhi wasallam. So even the messenger who all of his faults are forgiven that went before and all of his faults will be forgiven after he's still increasing and increasing in every moment and he's our example. The third hadith is from Isha she said ma sattah rasulullah wa alayhi wasallam sadaatin baada annazalat alayhi ila jaa nasrullah wal fataah The messenger never prayed a prayer after the revelation of when the help of Allah comes in his victory except that he would say in it subhanaka rabbana wa bihandika Allahumma ghufir bi This is what tafakun alayhi that he would say glory to you our Lord in your perfection and your praise and Allah forgive me. Some of the exegetes will say that he said it when he went down into Rukua after reciting this surah and there are places in the Quran where there are sunnah phrases that the messenger alayhi wasallam would stop and say when he would reach those verses isn't Allah the best of judges in surah to deen and then we finish the surah and we say before making Rukua baada so is it that he said this in his Rukua or he would stop and say this before going into Rukua both would be valid if he rewired to say sahihaini anha kana rasulullahi sallallahu alayhi wasallam yukthir wa'iyya quwada fi rukua ihi wa sujoodihi that he would say that very frequently in his bowing and in his prostration it's a awwala quran meaning that he would it's a awwala quran here is he would act on what the quran was telling him to do kana quran al yamshi right there you go right as we progress in life we can become more like rasulullah sallallahu alayhi wasallam it's a beautiful thing fa sabbih bi hamdi rabbika wasallam becoming more like the quran acting on the quran following the way of the messenger alayhi wasallam but this is for the intelligent believer this is for the believer that understands priorities this is the believer who has embraced his life as a journey to Allah swt and understands the priorities that if your destination your objective is Allah swt then you will do your best to learn and act accordingly Bismillah ar-Rahman ar-Rahim and in the narrations of the Rasulullah sallallahu alayhi wasallam he will say before he dies subhanak allahumma wabihandik astaghfirukha wa atubu ilayk subhanak allahumma wabihandik astaghfirukha wa atubu ilayk subhanak allahumma wabihandik astaghfirukha wa atubu ilayk Aisha said Ya Rasulullah what are these new words that you're saying so often and he said that a sign was made for me among my ummah that if I saw it I should the sign being the jah if I saw it I should do this and it goes on mentioning a number of other instances in the same vein the next hadith number four an anas radiallahu anhu Inna Allah Az-Zawujalla taba al-wahiya a'la Rasulillah sallallahu alayhi wasallam al-qabala wa fatihi hatta tuwafiya a'la ma'kan al-wahiya alayhi Allah subhanahu wa ta'ala gave so much consecutive revelation to the messenger alayhi salatu wa salam at the end of his life that more revelation was coming at the end of his life than at any point earlier subhanAllah an increase in goodness because in the Quran is a great deal of goodness so we see the prophet alayhi salatu wa salam increasing subhanAllah the warner comes for many of us the warner are the gray hairs that we have in our head there's a beautiful thing there's so much beauty in that it's a sign of wisdom Rasulullah sallallahu alayhi wasallam said that the white hair and the gray hair that comes is a light a light of what? a light of experience a light of understanding a light of settledness a light of being at peace with Allah subhanahu wa ta'ala because the one who embraces that warner of gray hair or white hair and acts in accordance in harmony with what it means by becoming more contented with Allah subhanahu wa ta'ala do you think that Allah is not going to become more contented with that person? subhanAllah and we're living in a society that doesn't celebrate age it celebrates only youth and recognizes only youth and is only interested in the younger and the opinion of the younger and we see that Sayyidina Allah is bringing the younger even Abbas into the mejdes that seems to inspire us to follow the the way that American society goes but then we stop we take a breath of that age and that experience that we have and we see that the reason why they didn't want him there was because they saw only his age and they compared him to their own children of the same age and said this is not appropriate but there was an exception about even Abbas it's not about age it's not about how old is this person and how old is that person how old is this one too young is this one young enough or is this one old enough but it's about the individual and the experience that this individual has the wisdom that this individual has and some people will receive it at a very young age and not everybody will be able to recognize it not everybody will be able to celebrate what more frequently comes with gray hair comes with white hair but because we live in a society that doesn't recognize the value of that we have people die the white hair die the gray hair they don't want anyone to see it they don't have like men in the masjid who are way way too old to have such brilliantly robust hair coloring right? and something looks askew something doesn't look right and what doesn't look right is the loss of priorities the fact that if a brother would just let those gray hairs show but he never embraced them in the first place right? he wanted to hide them and you know Abbasiri he said that had I known that I would respect the warner of gray hair that would come to my head out of embarrassment for not being in harmony and embracing this I would have died my hair so maybe it's out of embarrassment right? for not yet reaching the point where one is settled and in peace with their life I was recently on the east coast and a brother was mentioning to me one of the young professionals was mentioning to me that we've learned that we're supposed to respect our elders in the community and we're very ready to do that but we've discovered that there seems to be a difference between elders and elderly and we ask Allah subhanahu wa ta'ala to send us some elders because with this age is supposed to come wisdom and insight with a certain age a person is naturally called Shaykh and this is the organic meaning of the word they understand the deem to the point where in the absence of a scholar or a teacher some of our elders could guide us in the deem if they would just listen or had listened and understood the deem but if they go their entire lives not learning not trying or attempting to gain harmony with the teachings of Allah subhanahu wa ta'ala and his messenger which are a goodness and a salve or a balasam for our human condition then when they get old they're just old and we will show respect for them we all need to take a deep breath and ensure that we're not just going through the motions and missing out on a real life in the actual world that Allah subhanahu wa ta'ala has created and put us in because we're hiding away in places where we go through the motions we act like robots we plug and play and cut and paste and wait around for the end to come to us hoping that there's no big tragedies or catastrophes instead of trying the world, testing the world learning about the world and being in life with your deen instead of hiding our children from the world let's teach them to be leaders in the world because you can't hide them from the world when they leave your home you won't be able to hide them from the world when you send them away to college we have to experience this world and live this life and be part of it and be our deen not hiding closets and cabinets where it's easy to practice where it's easy to be a good Muslim subhanallah this is a test and tests are not always easy age is a beautiful thing when we cannot or do not have the ability to benefit from the experience the life experience of elders when we have the inability to celebrate that experience all of us are at a loss we're trying to raise kids and we don't know exactly what to do next because there is no knowledge that's being passed on by a society around us by people who went before us we're trying to reinvent wheels we're trying to figure out how to build Islamic institutions because we've never met anyone that ever lived or experienced healthy Islamic institutions we can't even make and will do area correctly in this country because the people who build our massage it never make will do in a masjid in the countries where they came from subhanallah but we're trying to be positive we all lose when we can't find the wisdom in our elders and all we ask we ask Allah subhanahu wa ta'ala to sound us elders and not just elderly we'll take care of our elderly we'll respect our elderly but Allah send us some elders because we could use some wisdom and some guidance from someone who knows what they're doing and we should think about that as we become older that we benefit and learn and listen and grow and stay true because this is the only shot you've got Allah give us tophia in it how are we for time? 7.30 we can go into chapter 13 chapter 13 chapter 13 there's so many good things that you can do in this life and in this world he begins chapter 13 by citing the verses of the Quran and whatever you do of good Allah knows even if people don't know what you did even if people don't know your intention I don't know if the handouts are good or if you don't go to chapter 13 because I told the sister that we would probably just complete chapter 12 and not go any further Alhamdulillah so Alhamdulillah we read along with chapter 12 and now we'll venture boldly and with confidence encourage into the wilderness of chapter 13 blind not being able to see at night if you drive in the desert in the middle of the night with no headlights on right you probably do okay right or when you were a teenager right you come up in the car behind your friend and they don't know it's you in the middle of the night with the headlights on you come up real real close and you turn the headlights off right that usually unsettles people a great deal so we'll venture into chapter 13 and Alhamdulillah we will light our way وما تفعلوا من خير and Allah SWT knows it's not lost in the next verse وما تفعلوا من خير يعلمه الله the same thing Allah knows it فَمَا يَعْمَدْ مِذْقَالَ ضَرَّةٍ خَيْرًا يَرَى let's stop he stops there because the chapter is explaining or the explication how many pathways of goodness there are in life and when he reads this verse from Zal Zala he wants to draw our attention to just the first half because that's all we need we don't need to complete it right now because that's not the theme that's not the subject matter whoever works even in Adam's weight of good will see it at the end of life judgment it will be there because nothing is lost on Allah SWT if you made the best intention that you could muster not a perfect intention might have some holes in it might need to be stitched up over here and it might need to be tucked under over there but it was the best intention you could muster Allah SWT knows your sincerity and you acted on it and you did something of goodness and it didn't come off exactly the way you wanted it to come off with all the grace and beauty but you did it and you made that effort it's not lost on Allah SWT because if that was in question people would hesitate before doing good and we only have this life to live and give it to the fullest and let's be people of good Subhan Allah من عمينا صالحان فالي نفسي Allah says whoever does a good action it's for his own benefit we don't benefit Allah SWT we benefit ourselves but we like to see Allah we like to see Allah content with us it gives us contentment to know that Allah SWT is content we ask Allah SWT to make us among those he's content with وَأَمَنْ أَحَدِيثَ elsewhere there's the verse of Allah SWT which he says that Allah does not let the effort of any man or woman be lost it doesn't let it be lost the smallest effort of doing what they can Subhan Allah the ways of doing good the first hadith is from He says he said messenger of Allah which action which work is the best and he said faith in Allah having faith is an action the Sahaba used to say to one another come let's believe for a moment maybe we'll sit down and make zikr we'll sit down and remind one another of the teachings of deen we'll talk about those aspects of Islam that inspire us or encourage us we'll celebrate that e-man and they saw it as a verb as an action he said not talking about jihad in our masjid is not working but we need to talk about jihad we need to talk about what jihad is and what jihad is not this is important we need to have a discussion at some point about how we can make sure that no young man or no young Muslim no young Muslim no young Muslim woman no young Muslim man could ever mistakenly think that it's okay in the teachings of Rasulina of the messenger of Allah to hurt another human soul to hurt another soul this is not okay and it doesn't matter what that soul is all you need to know is human soul isn't that okay we don't need to talk about exceptions any exception only takes place in a court of law appointed by the political authority of the region where you live in the earth and after due diligence to bring a case against the person and find them guilty and we still respect the soul of the child of Adam if we're angry about something if we feel small about some politics going on somewhere in the world maybe something's wrong with my manhood because I feel like I have to take out some type of feelings that are all theoretical really theoretical because nobody bombed your house nobody put you out nobody hurt one of your family members we hurt for those who suffer and there are correct ways to go about helping those who suffer there are ways that are in harmony and in alignment with the teachings of Allah and his messenger to go about writing wrongs and human society has become very sophisticated in the possibilities but you have to be an intelligent person and while young people are misunderstanding the deen and running around like a bunch of knuckleheads there are non-muslims doing a better job than most Muslims at writing wrongs and redressing grievances and stepping up to the plate but they are sharp people they are insightful people they are people who worked in order to understand the world and how it works and how to maintain their humanity Subhanallah we need to have a discussion about how we can go about ensuring that no one misunderstands the teachings of the deen of Islam because sometimes we allow people to come up with mistaken understandings and think that actions are okay that are not okay how did that happen that's what we need to ask ourselves how did it happen that there can be young people that think that actions that are harmful and conflict with the very teachings of the deen somehow can be done in the name of the deen there are people and some of them are elderly and still think that there is no life experience there's a lot of gray hairs but it's elderly and it's not elder how does that happen something must not be going right avoiding talking about it is not going to help avoiding talking about it is not going to help one thing that we can do is we can stop dumbing down our entire muslim discourse the world over stop trying to force every single discussion about the deen into something so simplistic so shallow so thin that it cannot hold up where the rubber meets the road what's the condition of the khuf that you can make wudu over when you put on the foot gear the leather socks that you wear and you can wipe over them when you make your wudu one of the conditions is that you can walk around the campsite for 24 hours without it coming apart or getting a hole in it or ripping that's the condition of a khuf that we wear on our feet if our discourse on the deen of Islam cannot hold up in a campsite for 24 hours right then our discourse is probably no better than the khuf that people wear on their feet it's not a discourse on a deen that is a deen of the lord of the universe that is supposed to be a malad that is supposed to be a balsam that is supposed to be a healing for the people of this world who is the ummah of Muhammad sallallahu alaihi wasallam every black person every red person and all that is in between and this healing is supposed to come to them that was the mission of rasulina sallallahu alaihi wasallam and that is what we should be celebrating when we make salawat on the prophet alaihi sallallahu alaihi wasallam bringing this healing meaning control yourself when you get angry leisil qawiyyu asshadidu besara right the strong person is not the one who can wrestle his opponent to the ground the strong person is the one who if their opponent wrestles them to the ground they don't lose their temper and start showing unsportsmanlike conduct right subhanallah self control subhanallah faith and jihad what is jihad you're striving to make the word of Allah subhanahu wa ta'ala most high word of Allah subhanahu wa ta'ala is already higher than high so what's going on here the word of Allah subhanahu wa ta'ala high in the hearts of people that ikrah of a deen there's no coercion coercion in deen you can't force someone to believe you can force someone into submission maybe but faith does not enter into their heart that's a special thing between that person and Allah subhanahu wa ta'ala also you cannot force a child to respect the word of Allah subhanahu wa ta'ala you can force them to keep the mushaf on the highest shelf in the house you can force someone to not do anything to the Quran that would be disrespectful to the Quran but having a high regard for the words of Allah subhanahu wa ta'ala in the hearts of people comes from something something different we saw a music video that was a nasty music video as nasty as you want to be and they had a South American country and they put the Quran in the background of the rap music and all of this maybe they just wanted to have some eastern flavors or something like that what's the usual reaction with the Muslims let's get excited, let's get what is what if we were in some countries we know exactly what would be going burning tires and tipping over cars and setting shops on fire and breaking glass and laughing the whole time that's not the right reaction because if someone doesn't understand how to respect the Quran or what the Quran is we comment them aggressively and violently or the Maqam of Rasulullah wa alayhi wasallam even we comment them in this way will we leave them with the words of Allah subhanahu wa ta'ala uppermost in their heart, in their regard no that's what we need to consider when we think about jihad when we say that we're engaged in jihad and there are all different types of jihad don't get it twisted and don't misunderstand what I'm saying but we engage in something we call jihad in a way that will make people disgusted when Amir Abdul Qadir was weaning against the French rahmatullahi alay he comported himself in such a way that when they took him captive they treated him with so much respect they honored him in Paris they honored him in France and they told him you can choose any country in the world to go to but you just can't be in Algeria until this conflict is over subhanallah Sheikh Mohammed al-Ashmar one of the leaders of the jihad against the French in Syria when the French finally broke and gave their independence they kept diplomatic relations with Syria and all of the leaders of the jihad like Sheikh Mohammed al-Ashmar Sheikh Hassan Haban al-Midani they respected so much the Germans are in love with Salah al-Dina Ayyubi Damascus is full of relics made by the Germans to celebrate Salah al-Dina Ayyubi there's this massive statue in front of Salah al-Dina in the center of the city of Salah al-Dina as soldiers and they're so fierce and on horseback and all of this who made that, whose idea was that Germans just insisted that we set that up here in the grave of Salah al-Dina Ayyubi in the mazaliya where he's buried Rahmatullahi alay there's the grave he's buried in and then there's another sarcophagus next to it that was made by Germans by the German government to honor Salah al-Dina Ayyubi they didn't use it but they put it there because they insisted that it be put there it's nicer than the original one right? Subhanallah so we leave people with the sense that the words of Allah subhanahu wa ta'ala are high most in their hearts and let's take it a little bit further is it just the words of Allah the print on the page the word Quran or the content the meanings of the Quran are now high most in people's heart this is the meaning of jihad to make an effort to make the content of the Quran and what's the name of our chapter 13 how many right? ways of good are there in the deen of Islam how many ways in the deen of Islam are there to do good things the first hadith faith in Allah and jihad and we discussed the meaning of jihad the things that I've said tonight about the meanings of jihad you've heard many teachers explain the meanings of jihad in different ways good teachers and I've explained some facets of that so put that together with the good things that you already know we say to strive and make effort to do what is good that is the way we define jihad to the point where a few years ago about five, six, seven years ago or so even the non-Muslims will say trying to quit smoking really it's my jihad anything that they saw is like a good thing they would start saying that's my jihad because people are getting a sense of what that might be and they get that sense from us but we have to understand it first the difference between being an elder and being elder V Allah SWT let us grow into being elders and not just elder V may Allah be with you we'll stop here inshallah may Allah be with you may Allah give you our peace may Allah give you our i'ana may Allah give you joy in your homes and with your families wherever you find your families wherever your family is may Allah give you joy where you are may Allah give you happiness may Allah give you a lightness of being may Allah SWT put light in your hearts put intelligence in your minds in our minds may Allah show us the way give us a light in the dark make our feet firm on the path of the Prophet SAW amongst the people that he was anxiousness ardently anxious is he over you or about your well-being Allah SWT described him and we walk amongst the people that he was anxious about let us be good representatives of Rasulullah SAW and his intent and purposes in the place where Allah has put us not in the place where we think we should be not in the place where we think we want to run to the place where we are now because that's where Allah has designed for us to be now we may need to get out of this place if it's the last thing we ever do sister there's a better life for me and you we may need to get out of this place Allah get us out if we need to get out Subhan Allah but we're here now so let's do our best to reflect the way of the messenger with Taufiq from Allah SWT success in the affairs of our dunya without losing success in the affairs of our akhirah Allah make our children healthy Allah make our bones healthy Allah make the sincere supplication of you the marrow of our ibadah Allah give us sincerity Allah give us a moment of contentment in our days and in our nights in which there is no space in it except for us and you Ya Rabbana Allah SWT illumined the grave of your messenger alayhi salatu wa salam and bring him joy when we show up let his face light up and let him smile to the point where we see a little bit of his teeth the moment that we walk in and he sees us and he sees our children and our families Ya Rabbana none of this is difficult Allah accept our prayers Allah accept our salawat Allah accept our efforts Allah accept us with all of our flaws Allah SWT stitch us up and bring us together gather us on you give us consciousness of you and conscientiousness of the people that we share our world with make us someone who Rasulullah SWT can be proud of Ya Rabbi give us that joy and give us that happiness and give us smiles and give us relief in our hearts in this life and the next Allah SWT


Hello, I welcome you all once again to my channel Explore Education and Dr. Varshan Singh as Assistant Professor of Department of Education This is Kanagalstool College University of Rava and this time after discussing the characteristics of a leader and the role of a leader in social learning I am going to discuss with you the styles of leadership or you can say the categories of leadership or you can say types of leadership So a lot of the knowledge of educationists, leaders, scientists, specialists, the rest of the styles can be different We know that if you look at the leadership, we know that a leader can be authoritative, democratic, or non-derritive So, we have a lot of other things, but we have only taken a few of them. The more you can remember, the more you can remember. The more you can remember, the more you can repeat what you have to do. The more you can remember, the more you have to repeat what you have to do. So, the leadership studies conducted by Kurt Leven and his associates in Iowa University identified three different sides of leadership. When Kurt Leven was working on leadership, he was working on leadership. So, he made three types of leadership studies. What are they? Autocratic, Democratic, and Legislative. If you look at the types of disciplines that we study, then it is the same. Autocratic, Democratic, and Legislative. In the Autocratic discipline, we will tell you what you have to do. You have to be very scared. Democratic is fine. No matter how much you make a mistake, you don't have to scold yourself. You have to be disciplined. You always have to scold yourself. You have to keep quiet. And in the Legislative, you will be left alone. As you wish.  To care, teaching, and leadership style, what will be Autocratic? The Autocratic style of leadership is also always autocratic. It was also autocratic because it is autocratic. Whatever you say is correct. And the Directive style of leadership is also autocratic. We are giving directions. In which the Autocratic leader retains most of the authority from himself. The Autocratic leader gives orders to his subordinates and expects that subordinates should give complete obedience to the order issue. If you look at the teacher, what the teacher will say in the class is what you have to do. You can't do anything if and what not. In this type, this is not taken by the leader without consulting. The leader takes a lot of orders and consults someone. The teacher has to take an R exam, or you don't want to sign it. There is nothing like that. If the leader takes orders himself, then the Autocratic style of leadership is complete. You have to mold it according to the teaching learning. Then in the democratic style, it will be cheap. This style of leadership is also a participative style of leadership. Because as soon as the democracy comes, the participation has to come. The group has to come. So the participative style of leadership will be cheap. Which can be further categorized as consensus. You will try to consult. It will be democratic. In this style, these subordinates are involved in decision making. According to the class, the students who are students will be involved in decision making. A consultative leader takes the opinion of the employees. The consultative leader is not like that. Employees are not like that. They are like that. This is what happens before and after decision making. And a consensus leader makes a decision only after consulting the group members and the group members after the discussion. Then in the lesson sphere, as the name suggests, the lesson sphere means that there is no shape. The lesson sphere leadership is also free. You have left it. The decision making part is completely left with the subordinates. You have to decide. In the class, you have to decide when you have to do the assignment. You have to decide who you are like. If you do this, you will never be able to decide. That is why it is a democratic lesson sphere. In this style, the leaders' involvement in making decisions is minimized and the people are allowed to make their own decisions. The group members are given complete freedom in setting their own goals and achieving them, which gives them complete autonomy. Then in the class, we have to do something else. One, two, three, four. They have styled leadership. They have written four styles of leadership. They have styled four styles of leadership. Exploitative, authoritative, benevolent, authoritative, consultative and participative. This lesson sphere was not mentioned. In a democratic case, it was divided into two, consultative and participative. And authoritative was divided into two. And benevolent. Exploitative means we will never give you any scope. We will not give you any scope. In this style, rather than engaging people in decision making, the leader gives directions to people. We have to do something like this. The leader shows low concern for people. We will have to work with the people. But this is high concern for the task. And the task will be the most important. We have to do this and that. We don't want results. Benevolent, authoritative. This style is also known as benevolent dictatorship where in the authoritative leader also places concern for the people. That means, we will have to be liberal and we will not have any respect for the people. As per this style, two leaders allow the employees to participate in decision making. Major decisions are taken by the leader only. Why? Because it is not authoritative. So, we will give decisions. Exploitative, you don't have any scope. Benevolent has a little scope. We will give you some concern. Then, what is in the consultative that the leader consults with employees. That means, we will take consultation with them. What should be done, how much should be done, when should be changed, what should be done. The leader shows genuine interest on the idea, shared by the support units. We will ask you. Do we have interest in your opinion or do you have any good points? Participate in this. It is a complete participation group members. You will see that you lose. Authoritative, sorry. Authoritative, wait a minute. Exploitative. In the exploitative authority, there will be no opinion from you. We have to tell you everything. In the benevolent, we will take some opinion from you. But we will decide. In the consultative, we are interested in your opinion. But the authority of decision making is still with the leader. Participation is equal to participation. It is a complete participation. It is a maximum utilization of participation. This was told by the leader. In the leadership behavior, the director's style is the followers of the role. We will tell you that this is the role. We have to do this. The director's role is planning, organizing and controlling. This is the role. The direction, directing, planning, organizing and controlling. In the supportive style we will work in a friendly manner. The main concern of the leaders is the needs of the followers. Rather, they are accomplishing the task. We are so supportive here that our main focus is to take care of your needs and not to work too hard. It is an emotionally supportive planet. Then, in the participative side we will involve the followers in the consolation process and also get the solutions and views of the followers before making decisions. In the achievement-oriented style the leaders set challenging goals for the followers. We have made a goal for the followers and we hope that they will complete it. Achievement-oriented. What is the name? Achievement-oriented. Our orientation is of club. What happens in this is that the well-willed achievement-oriented team members work well in the leadership of these people who really want to do something. Achievement-oriented. What is the task? Achievement-oriented. Yes, there were a lot more but how many of you will remember? So, let's assume that this is directive, participative, consultative, authoritative these are the styles of leadership which you like and which you can remember. Now, let's talk about leadership. There is no topic which I will talk about here. Well done for your exams and thank you and don't forget to like and subscribe to my channel. So, that's it.


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