Do you know that the last TV show you binge watched was probably made with a subtitling template? What are subtitling templates? Let's imagine you're a global media company and you have this show that you want to subtitle into 50 different languages. As a company what you will not do is you will not send this show to 50 different subtitles asking them to time and to translate this show. Instead what you will do is you will create a subtitling template that is a time-coded transcription together with annotations explaining some elements that might be potentially difficult to translate. And then once you have this template you will send it to those 50 different subtitles who will translate but they will not have to do the time coding. If you want to learn how to create subtitling templates join our AV2 Masterclass course on template creation.


Hello, Katesel, and all of you, supporters of the members of Katesel, all 1969 of you, I look forward to welcoming to Pasadena. I like the idea that 1969 is a very precise number, exactly what we expect of our English teachers and professionals. I look forward to welcoming you to our beautiful city and thanking you for what you do every day to teach particularly people who, like me, undertake the English language as a second language. As an immigrant, I was fortunate to have English teachers who understood that maybe I needed a little more attention, a little more assistance with learning English and the patience that was given to me and the learning opportunity that was provided to me by English teachers is something that has helped propel me to the point where I can welcome you as mayor of Pasadena to our great city and engage in the practice of law as an attorney in my private life. So thank you, Katesel, and we will see you here in Pasadena in September of 2022 when I look forward to welcoming you to the center of the universe, the city of Pasadena. Thank you.


So, I have the great pleasure of now introducing our next speaker, Sarah Smith, and her presentation looking at the sacred Maya midwifery practices in support of the midwife project in Guatemala. Sarah is a private practicing midwife from Australia. She has spent many years traveling the world and learning about birth and postpartum practices across cultures and is particularly interested in traditional midwifery. Her travels took her to Guatemala where she spent some time living in a rural village. During her time, she connected with the midwife project, an association dedicated to supporting the Mayan midwives through their history collection and integration of modern and traditional practices. The project aims to support intergenerational knowledge exchange between the elders and younger generations to keep the Maya midwifery culture alive. She is passionate about supporting the midwives by sharing their stories and mission on international platforms to gain support for the project's successful continuation. So, I will give you control and sit off to the sides at Ofigo, Sarah. Thank you so much, Liz. It's such an honour to be able to present on this platform and at this conference again, particularly with the theme that art and science of midwifery. It's something I resonate with a lot personally, but to be sharing what I'm sharing today, there couldn't be a true representation in the world than this project and the midwives and how they work. So, I'm really excited to share with you today. So, here we go. So, I'm Sarah. I'm a private practicing midwife in Australia and I've always had a fascination with travelling and learning about other cultures, particularly surrounding birth and midwifery. I've been to Cambodia, India and Guatemala and learnt certain practices there, but in 2022, I was living in a rural village around the sacred Lake Attic land in Guatemala and formed a connection with the Midwife Project. So, today, though, I'm acting as a messenger for the project and the traditional Mayan midwives that it supports. So, I'm not speaking for the midwives. A lot of what I'm saying today is their words and how they wish to be presented on our global community scale. So, it's giving them the opportunity to generate the support that they need to continue their important work. So, the Midwife Project, it's a Guatemalan-based association and it was created to empower local Mayan midwives living around Guatemala, but it's based at Lake Attic land. So, they're working to integrate modern and traditional midwifery practices and exchange intergenerational knowledge between the elders and the younger generation of midwives. So, to support them to improve infant maternal health care and to reclaim their ancestral roles as leaders in their community. The core and heart of the Midwife Project is a group of 22 dedicated, strong and committed Mayan midwives from four different Mayan ethnic groups. So, the need for a council of elders became apparent to the project and has been created. So, the council consists of grandmother midwives who have served their communities for over 30 years. The project also has a board of advisors and this is made up of professional midwives, nurses and an anthropologist with over 40 years of extensive expertise in rural development in Guatemala. So, the project's core team consists of Mario Gabbato. So, Mario is a Guatemalan-independent midwife and she's held this sacred vision for 10 years before the project came to life about 18 months ago. And, Lika Moraes. So, she's a doula, a birth worker, a medical anthropologist and sociologist. But importantly though, everyone who is involved with the project has the needs of the Mayan midwives at the forefront and the midwives have an opportunity to express what it is that they want and need from the project whenever they meet. So, the project has three main objectives. The first being, oral history collection. So, this helps the project learn how to best support the midwives and to identify their needs and it offers a record to be kept of the valuable ancestral wisdom, stories and the practices of the Mayan midwives. And, we're aiming to create a short documentary. So, they've done this through interviewing and recording the midwives' stories and they're creating mementos for the midwives to keep as a thank you for their life's work. The second objective is an empowerment through education program. So, this is a six month training program which was developed to support the local midwives with basic midwifery skills whilst reviving ancestral wisdom that are inherent to their roots. The first round successfully from August 2022 until February 2023 with the plan being the next round to start in September this year. So, the project gathered weekly for six months with about 22 midwives and they range from 12 to 75 years old. So, it created a bridge between modern and traditional midwifery practices ensuring important intergenerational knowledge exchange and cultural preservation. So, the empowerment through education program, it provided the midwives with clinical knowledge, skills and basic midwifery kits. So, it was initially designed and funded for only eight midwives but were travelled and some of the weekly sessions had over 20 women attending. The program provides a space of connection and guidance for the women and girls who have received a calling to become a midwife. So, this year the project's looking at opening up the teachings to international midwives and birth workers although we're still in need of securing a space to be able to hold this. So, this year they aim to provide 15 more midwives with basic midwifery kits which are at a cost of $800 each. So, this year though as well we're looking to have more online sessions with international teachers and workshops and collaborations with other organisations such as Safe Birth Guatemala and Breach Without Borders. So, the final objective is a community birthing centre and holistic Maya Medicine Clinic. So, it's going to be focused on reproductive health and holistic support for women and the families in their community and it's going to offer a safe space for the midwives to practise from. It's going to be run by the Indigenous midwives and also it's going to provide a space for midwives, daughters and birth workers from around the world to come and learn from as well as security and a space for us to continue to run the Empowerment Through Education program. So, for six months prior to the start of the Empowerment Through Education program the midwives gathered every 20 days on the day of Kuwok. So, the day of Kuwok is the day of the midwife in the Mayan culture, in the Mayan calendar. So, during these gatherings the women formed a council and set priorities and goals to how to move forward with the project based on the needs of the midwives. So, all of this was held around the sacred fire. It was under the guidance of the midwives themselves and they helped interpret messages from their ancestors through the sacred fire and give guidance for the project to be in harmony with their ancestral traditions. So, during these gatherings they expressed a feeling of family amongst each other. So, for the midwives, for many of them this was the first time in their lives that they participated in a Mayan fire ceremony. So, still a lot of judgement surrounding ancestral traditions even amongst the Mayan people themselves and this is due to the ongoing effects of colonisation and the introduction of a foreign religion. So, they expressed how special it is to see the midwives reconnect with their roots under guidance of the firekeepers and the Mayan spiritual guides. So, this is Nanna Rosalia, Nanna Nikte and Nanna Ishkek. So, they are family of Mayan midwives and spiritual guides and they form part of the elder council. So, they've supported the project from the beginning and they're the ones who facilitate the Mayan fire ceremonies. So, a little bit about the area that the Mayan midwives live in. So, Lake Attic Land, it's a rural area in the Guatemalan highlands of the Sierra Madre mountain range. It's around three hours from the iconic city of Antigua. So, it's the deepest lake in Central America and it's surrounded by small villages and three volcanoes. So, it's known and very much feels like the womb of the earth, the energy there is really palpable. The area though is not easy to travel around. So, the small villages are connected by steeple, winding roads, dirt roads or via boat travel. So, the closest hospital is about an hour away, although access greatly depends on the time of the day, the weather and someone's financial means. So, the area unfortunately though has been severely affected by earthquakes and landslides. Poverty has high rates of chronic malnutrition and a civil war which lasted three decades and only ended in the late 1990s. So, that war was intended to wipe out the Mayan people and their traditional practices. So, tens of thousands of people were killed and the event is considered a Mayan genocide. So, during this time it wasn't safe to openly practice Mayan practices. So, much of that knowledge went underground or was lost. There are a number of Maya subgroups who live around the lake and the Maya culture is very prevalent in the area compared to other areas in Guatemala, especially with the women who wear traditional clothing. So, this is Nana Nicte. She's a traditional midwife and spiritual guide from a lineage of Maya kitsch wisdom keepers. So, she forms part of the advisory council and is the daughter of Nana Rosalia. The midwives in the Mayan culture are considered healers. They're around 17 different Mayan medicine practitioners from death shamans, healers who work with a sacred fire and tobacco, bone healers, spiritual guides who have a strong connection to the spirit realm. And among them all, midwifery is still practiced today and has withstood that Mayan genocide. So, for the Mayan midwives, midwifery is a calling. It's a path that's actually determined for them. So, in the Mayan worldview, you don't become a midwife, you were born as a midwife, which I'm sure many midwives can resonate with. Some of us don't really know consciously what drew us to this path. But for the Mayan midwives, illness and misfortune can come to them if they don't follow the path of midwifery. So, when a female baby is born on the Mayan cosmology day of Kuwak or N. Cole, it is thought that she is destined for the path of midwifery. So, if one is born as a midwife, it's important that the family supports the path of the child. So, a fire ceremony is held by a Mayan spiritual guide that helps to open the path of the child and help them access their sacred calling and their gift. So, some come from a lineage of healers and midwives, and their knowledge is passed onto them through their family, although the Mayan midwives have an extraordinary way of learning and actually occurs while they sleep. So, they gain knowledge through their dreams, and that's often starting from when they're around seven years old. They have a really deep connection to the spirit realm and the dream dimension, and they receive very specific and detailed instructions on what to do and how to do it.  They teach them how to do the massage with the women. They teach them what plants to use for what ailments. They even dream with babies. So, each dream holds profound symbolism and wisdom. Sometimes they see the future in their dreams. So, when a woman comes to a midwife, the midwife is already waiting for her. So, when there will be a complication in a birth as well, the midwife would have already dreamt about it.  It's fascinating that actually many of the stories that they share are the same across the Maya region, and interestingly as well, this is also what I was hearing from the indigenous traditional midwives during my time in Cambodia. So, Nana Rosalia shares with us, our ancestors knew what they were doing and why they were doing the things they did. For us in the Kitch culture, the midwife is a fundamental part, because it is she who determines the explication of the existence of the baby and what this baby brings with it. When the baby is born, she will tell it what its work that it came here to do is. But now, this is getting lost. For example, when a baby is born with the veil, which is an coal, many don't know its significance anymore. Same with the belly button, same with the ambilical cord in the placenta. They don't know what it means anymore. Traditionally, births have always been at home. The midwives would perform important rituals and ceremonies to ensure the health and wellbeing of the woman and the baby from preconception all the way through to postpartum. So, however though, this is quickly changing. The Western narrative of the doctor knows best is fast encroaching. The government over the last 60 years, but particularly over the last decade, have attempted to systemise the indigenous midwives. As is the case in other countries around the world, the government has attempted to put restrictions on who the midwives can attend during birth and how they can practise. So, the midwives are required to attend a monthly government training to maintain their ability to practise as a midwife by law. These trainings they are required to follow are of low quality and the midwives have expressed that they do not feel supported in their work and are not given the basic necessities to practise as a midwife. The midwives express that this approach and treatment by the government disrespects their spiritual and cultural knowing. So, some of the elder midwives actually have been protesting this as they've been practising without this requirement for most of their lives. Luckily for the midwives and the women they attend, laws aren't heavily enforced in the country, particularly in the rural areas. So, the number of women birthing at home, it is reducing, but the midwives still have an important role and will often work alongside the nurse or doctor at the health post. They're not allowed in hospitals and at the moment are usually mistreated by medical professionals. They're ridiculed and shamed for speaking their Maya language and for their witchy practises, which contributes to the culturally unsafe treatment of the Mayan women in the hospital system. So, Donis Sebastiana, she's one of the elder midwives and she's from a village called Santiago around Lake Atitlán. And she says, the womb is like a flower, delicate and beautiful, so we have to take care of her. In the Maya Kachikal Kots-ish is the word used for both uterus and flower. The midwives often dream of flowers as part of their sacred calling and here, Nana Sebastiana is preparing flowers for the sacred fire ceremony to ask for guidance for the project. This is Marie, the project leader. She's receiving an abdominal massage to help position her baby Lucio in the right position. So, each midwife has her specialty. Some work more with curing babies and children who receive very special care, especially newborns who are vulnerable and need their energy protected. So, some midwives attend more births and others do more postpartum care. So, for the Mayan midwives though, birth is kept sacred. They see plants as sacred, working with many different healing plants that vary depending on the region and commonly work with sacred tobacco. They also use elements for healing such as charcoal, incense, candles, plants and certain stones. The very few are still connected with the Maya Cosmo vision, have a deep connection to the Nual energies and communicate with them through the sacred fire ceremonies. So, this connection to divine guidance is essential to preventing illness, maldevelopment of the baby and maintaining optimal health during pregnancy and postpartum. So, before the midwife enters the birth space, her most important tool that she connects to the divine great spirit or God and through these specific prayers and rituals, it helps her to receive strong guidance on how to support that woman during that birth. So, some carry the gift of communicating with babies and actually have the ability to turn rich babies. So, some midwives can read the Blasenter or work with the Mayan calendar to be able to provide the parents guidance for the path of the baby. They will know if a baby is destined to be a midwife and they actually have a responsibility to guide that baby. So, some work more with Mind Abdominal Massage, which supports overall physical, spiritual and emotional health. And specifically after birth, that helps to avoid infection by ensuring there's nothing left in the uterus. It helps to reposition the uterus after the pregnancy and avoid prolapse. The midwives have in-depth knowledge on how to support women during postpartum healing through massage, temer skulls, which is like a traditional sauna, vaginal steaming, herbal plant baths and bellybinding with a phaha. Sadly though, many of the midwives end up living in extreme poverty because it's culturally expected for them to provide the services that they do or for free or on a donation basis. So, the Western influence of a monetary society has actually caused a loss of value of the midwives in these communities. And yeah, they don't see the value in the work of the midwife anymore. So, the midwives tell me of how the families actually no longer provide what's needed for them to perform the ceremonies and this important like spiritual support for the pregnancy and birth. Some express they aren't even offered a glass of water by the birthing family. So, the path of a midwife in these communities is not an easy one. If they are paid, it would only be around five US dollars, sometimes at best up to 60. And for context, a meal in one of the local villages is around eight US dollars. And this is what they get paid for all of the prenatal care for attending the birth, for cleaning up and all of the extensive postpartum cares that they provide to the woman and the baby plus all of the other roles that we fulfill as midwives. So, psychologists and couples, counselor and therapist, friend, confidant, grandmother, healer, pediatrician, they do it all. So, some of the midwives have been practicing longer than I've been alive and they report having never had a woman die during birth. They are expressing though that birth is becoming more challenging and we had an opportunity to talk this out at one of the project meetings. So, they want to improve their knowledge to be able to better support their communities so they can understand medical terminology and practices and so they can gain more respectful collaboration with medically trained healthcare providers. So, an important aim for the project is the revival and revaluing an active practice of my ancestral Maya medicine which is a fast dying healing art way of life and part of Maya spirituality. So, those who have been practicing have been persecuted and it's cost the lives of many. The project is honored to be able to create a web of support for each of the Maya midwives practicing her ancestral medicine so they know that they're not alone. So, for many of the midwives, the project has offered the first ever opportunity for them to come together in ceremony and as women walk in the same path. They're coming together as equals and sharing wisdom rather than keeping their secrets and working individually. They have been provided a safe space to share stories, connect and deepen their wisdom, to feel supported and learn from each other. Providing the opportunity for the midwives to exchange knowledge on different practices has been a really valued achievement for the project and the midwives expressed that gathering together has been a very healing and transformative experience for them. So, why the Midwife Project is important for the community. Maternal mortality in Guatemala as reported in 2017 was 90 per 10,000 birthing women. However, in Guatemala, that is quite a socio-cultural divide. So, like in many countries, this puts marginalized and indigenous women at high risk of poor outcomes and despite outcomes improving overall for the country, some accounts report maternal mortality for the Mayan women are actually among the worst in the world. And these are the population of women that the Mayan midwives are caring for. So, usually the young single women, women affected by poverty and chronic malnutrition. So, the government facilities and rural areas lack the staff and resources necessary to offer dignified, respectful, or safe health care for the Mayan women, as is sadly the case as well around the world for minority and indigenous women. They don't receive the same standard of care and even experience abuse in hospital settings. So, for many women, care from the Mayan midwives is the most physically and culturally safe option. So, in the medicalized birth world, I feel we're experiencing the tipping point where birth interventions no longer reduce maternal and neonatal morbidity and mortality and are actually starting to contribute to poor physical and emotional outcomes. So, I feel we've gone so far in this direction that we're losing our ability to support physiological birth and all of the crucial health benefits that it ensures. So, this is something I very passionately shared with the midwives during one of the meetings to express why I acknowledge what they're doing as so important and why I feel so passionate about sharing the message of the project. So, preserving traditional knowledge and weaving it with safe clinical care has the ability to preserve midwifery as a respected practice and benefit the health of the community at large, especially in low resource settings, which don't have easy access to medical intervention even when it is truly needed, preserving the knowledge and skills to support safe physiological birth in these communities and our own will save lives ultimately. And at its core, the project aims to support the midwives in regaining their role as important guiding pillars in their community. Remembering and valuing the ancestral wisdom they carry and through this, supporting other women to also overcome their state of oppression that they live in. So, the project believes that by creating a strong positive change in the lives of the midwives, that this will ripple out into the lives of the women they intimately support in the community and their villages as a whole. So, here are some of the midwives who completed the six month empowerment through education program and they received basic midwifery kits thanks to our donors. So, this is Marlenny. She traveled each week four hours back and forth to attend the classes of the six month in education program. So, here she is receiving her midwifery kit on her final day and she recently attended her first birth in her community. Marlenny's only 20 years old. She's a traditional midwife and she's on the council representing the younger generation. So, the youngest midwife to attend the empowerment through education program was only 12 years old. This is Amry and she was born as a midwife and she says, it has been my dream to be a midwife. My grandmother was a midwife, but she died. I've never got to learn from her. So, I'm very grateful for this opportunity. I'm already having the dreams of a midwife and I look forward to start serving my community. And this is Ruth and she's 28. She was also born as a midwife. She says, since I was invited to join the empowerment through education program, my life changed. I had the calling and dreams of becoming a midwife but I didn't know how to start. During the program, I attended the first births in my community. I'm forever grateful. So, here's the midwives practice seeing some suturing skills and this is Dr. Amy. So, she's a very experienced chiropractor from America and she shares with the project chiropractic techniques for pregnancy and birth and how to turn rich babies. The project came together with some midwives from Santa Lucio in Abbott land to exchange knowledge on herbal medicine making. And this was during one of the empowerment through education program sessions where they were making herbal balms. And this was from a clinical postpartum hemorrhage workshop that was facilitated by the organization Helping Mothers Survive and the group of midwives that attended the workshop. And here I shared a holistic workshop on preventing and treating postpartum hemorrhage outside of the hospital system or health clinic setting. So, this was just to offer a perspective of teaching that was more in line with how a lot of them are midwives practice. And these are some of the midwives who attended. So, here Mariu is interviewing elder midwife Huana as part of the first objective, which is the oral history collection. Donna Huana is one of the five elder midwives and she's from San Marcos, Lake Attic land. This is Maleni listening to baby Lucio's heart rate. And this is Nana Rainer. She's doing a traditional egg clearing for baby Lucio. So, it's helping to release the meldiorho and that is any negative energies that are absorbed by the baby. So, meldiorho can cause sleep disturbances, restlessness, excessive crying and colic for the baby because babies are so sensitive they easily absorb energies from their environment. Here she's rubbing the egg over his body. So, the negative energies will then be absorbed by the egg and then the midwife breaks the egg into a glass and reads the egg yolk. So, that's gonna tell her which energies the baby had been affected by and whether they've now been released. The egg is then released at the roots of a tree and the negative energies returned back to the earth. So, here Nana Rainer is clearing baby Lucio with medicinal plants. So, Ru is what she's using and it's a plant commonly used amongst the midwives as a healing ally to cure meldiorho. It's also very supportive of women's health. So, she just rubs the plant over his body. Nana Rainer here is demonstrating how to remove the ingrown black hairs from Lucio's back. So, this is a practice that she learned directly from her mother, Nana Rosalia. So, first she chews on pure dried tobacco leaves and then rubs it on his back which makes all the hairs come out. And this was during the module on ancestral cures for babies as part of the six month training program. This is traditional midwife from San Marcos, Donya Domingan, she was born as a midwife. She started receiving messages in her dream as a child on how to massage women and how to attend births. But she was discouraged to follow her path of midwifery by her family who saw how challenging this life could be. So, she attended her first birth as a young teen without her family knowing and she was chronically ill until she had her path as a midwife opened. So, here she's praying and connecting with her spirit guides before she performs an abdominal massage. Here she's rolling up the phaha which she'll apply and it's applied after abdominal massage during pregnancy and during postpartum. So, this is the Temescar which is the traditional sauna and it's used for cleaning and cleansing energies and is also to support women during their postpartum healing. So, this is Alda, Nana Angelita and she shares, the uterus is the core of the woman. All of her emotions go there. If the uterus is sick, the woman is out of balance. It's very important to clear the uterus of old memories with plants for example. And every one of us carries seeds of knowledge. We need to get together and make ourselves stronger as midwives. All I want is to share the little that I know with the younger ones that are coming after us. So, these words are from Nana Rosalia. She's 75 year old Maya Kitch traditional midwife and spiritual guide. So, if you're interested in supporting us at the moment, Mario and Leica are doing the work of about five people alongside their own work supporting birthing women and they're not being paid for this work. So, we're really in need of support and connections with similar organizations that can offer us some guidance and support. We need support with our social media and our website so we're able to get the word out on a global scale but really we need finances. So, if the project's gonna achieve its goal we especially need help with grant writing which is a deficit that we have at the moment and connecting with people who have the means to be able to support us financially. But everyone can contribute through our GoFundMe page or running a fundraiser event or sharing about the project. So, we also welcome donations of midwifery materials for the midwives like good quality scissors and gloves and Dopplers. But if you'd like to find out more please get in contact with us through www.themidwifeproject.net or me directly at downtobirthmidwifery.com. Look, I'm just blown away to the traditions that they're able to still do but at the cost that to be able to do them traditionally but also they're thinking about the other and as you mentioned the other indigenous cultures around and what they've had to fight to keep the traditional cultures around. And I was just looking at some of the photos of the and thinking back to the Australian indigenous cultures and the smoking ceremonies of the newborn and there's a lot of similarities and yet kind of idiosyncrasies of each kind of culture which I think is just beautiful. Yeah, and that's absolutely been my experience as well like learning stories of traditional midwives across the world. They all have very similar stories with the same intentions really. So yeah, I don't find that by chance, that's for sure. I think that's kind of, I remember sitting in the Native American Museum in America and listening to some of their traditional stories and thinking how similar they were to the indigenous dream time stories. And there's a lot of... Yeah, I had the same experience in Cambridge as well. I saw lots of people blown that we can kind of bring in. And it's just, has anyone got any questions that would like to ask or they would like to kind of like write in? It is sad that it has gone from a respected profession that was supported in a barter type of situation to something that women are struggling to be able to support themselves for. Yeah, it was definitely one of the things that pulled on my heartstrings the most when I was listening to the midwives share their stories, especially like the work that they do is just so beautiful and so nourishing and to be held like in postpartum with the traditional practices that they do that really contribute to the women's long-term health and wellbeing and the babies to be not valued in that. Like I am heartbroken for these women. They work so hard, plus they work very hard in the home, just physically their lives are a lot more challenging than ours, but they're just so strong, very powerful, like very amazing women and just honestly it was an honor to be in their presence. So if I can support them in a way that brings value back to them and their work and they were so humble with like the conversations we had, I don't think they recognize the value of the work that they're doing. So I definitely like to share that with them. And so they've got people there can actually go into the midwife project and down to berthbedwifery.com. So Jen has written here, were there any other traditional practices that potentially harmful? With the things that I was shared, which was limited for the time that I was there, I wasn't there during the education program. I hope to be tuning in with that for some time like in the next coming program, but no, I didn't feel was the case at all. It was coming back to supporting physiology, but they really made a point of like the important part of their practice is supporting that energetic side of birth, which like they said, it reduced malformations in the baby, it reduced complications in the pregnancy and in the birth. So there was no practices that I came across that I felt there's definitely ones that are different to how we practice in the Western world, that's for sure, different concepts and philosophies, but nothing that was particularly harmful. You'd expect that also with dangers in resources and differences in resources and geography and things as well. So excellent.


And Abby, you also were very savvy and worked really hard and I got this off Craigslist. Can we show this to whom it may concern letter from you? It's real. This is you! I was just telling Alana. We were just talking about it. This is from 2007. This is from 2007. Jesus. You had just graduated with a BFA in the Maryland Institute of College of Art last May and you're taking a tough, tough time. And you wanted to find out if working on a show that was... Yeah, I was producing a show, yeah, girl. I was producing a show called The Eight Track in the basement of some weirdo theater, Forty-Five Leaker. And what I love about this is that you wanted to find out how much the position was paying. And can we go to the next, the response? She didn't directly ask it, but... Where Chris let you know that it's a great position. And there are a lot of UCBers involved. Like, UCB is where I met Chris, Alana, Abby, Trevor Williams, who did the phenomenal little short video with me and my dog Lady, who he's here too. So it is a great way to meet folks, but probably not the best way to pay your bills. It eventually paid a lot, right? Probably more than comedy sexual. It's just like a year into living in New York. It's just interesting to read how I write on screen with all of you, trying to be professional. I like the creative use of fonts also and grammar and everything. It's great. It's not good. It hasn't really improved. Did I or did I not hire you for zero dollars? I took it. Did I or did I not hire you for nothing? Wait, I was just saying... You did. We were eating dinner, watching them rehearse. And I was just saying that I called it an internship. Yeah. Why not? I was so, because it's a volunteer. I was volunteering. I know, voluntarily. I know. That's like a sad situation. I was really intimidated by these guys. Well, Chris, you were so nice, but some of the other people... It was very like, no offense, NYU heavy. Did you go to NYU? Dude, all I do is write on an idea. I think we're just going to perpetually just rag on NYU. I wanted to be in Tish or something.   So you didn't know that I was dead? Who cares? I did comedy.  That was a fun thing. It's weird. You don't know where you... You did all the work. That was a really cool experience. I just talked about it. You didn't remember it two minutes ago.


You're assigned the homicide details. A small boy is reported missing from his home. He's aged nine years. How play is suspected? Your job? Find him. For the next 30 minutes in cooperation with the Los Angeles Police Department, you will travel step by step on the side of the law to an actual case sent to official police fire. From beginning to end, from crime to punishment, Dragnet is the story of your police force in action. It was 30th of December 22nd. It was cold in Los Angeles. We were working tonight. Watched out a homicide division. My partner, Frank Smith, the boss of Bad Brown. He didn't catch it. My name's Frank. I was on the way into work, and it was 3.55 PM, and I got to room 42. Homicide. Hi, John. Frank. What's going on? Nothing pretty quiet. How's your mother? My cold's still hanging on. Bad cough. Dr. is never serious though. My kids got the same thing. There's some kind of a virus going around here. Did you get all the reports from that website case yet? Yeah. All taken care of. I get it. Homicide fight. How long has he been going? About two weeks. How do you figure it? The chief detective of Bad Brown. Then we went over to the crime lab, picked up Ray Pinker, and drove out the Arroyo Cico Freeway to Hollis Avenue. It was an average neighborhood. Number 4656 was a one-story green stucco resident situated on the corner of Hollis Avenue in Harrison Drive. Beyond the backyard was a tract of undeveloped land covered with scrubboats. Harry Levinson from Holland Park, Juvenile, was waiting for us in front of the house. Kevin Ray, let me get my bag. Who's the fight you the boy was missing, Harry? The mother said she went down to do some Christmas shopping. About 11 this morning, left the boy at home. Came back about two this afternoon, he was gone. What's the name? Johnstone, a kid's name is Stanley, nine years old. The gate opened like this when you got here? Yeah, we haven't touched a thing. There's things over here, Mr. Pinker. Along the edge of the walk there, you see? Yeah, on the street. Looks like it might be blood. Try some bends, do you know?  You talking to the neighbors? Yeah, the people next door, the ones on the side, they couldn't tell us anything. These spots are covered with bends with the independent blue. They definitely know that it's human or animal. You have to go back to the lab to see what's true? Yeah, my lab's got a sibling test. Anyone that was brought to my house in a bag, will you? A little bit? Mm-hmm. How soon can you tie some blood for us, Ray? For a sibling test, it won't run more than 20 minutes. It'll take three, four hours to run a blood grouping, though. That's it. Anything else you want to check? Let me see. There he is. Yeah, right here under the tin can. Empty shell. 22, huh? Yeah, I might tie in, might not. Mike has a government envelope, will you? Sure. Got a missing blood cast of a boy here? Yeah, Bill, he did about half an hour ago. Here's a description right here. Thanks. Mother know about the blood stain? No, we didn't tell her. She's worried enough already. She has no idea what might happen to her boy. No more than we do. Check all the friends or others. We're covering the neighborhood. No trace so far. Not much to go on. Blood stains, empty cartridge, it could mean a hundred things. Any ideas, Freddy? 4.30 PM, Thursday, December 22nd. The neighborhood search for nine-year-old Ray Pinker went back to the crime lab to start the precipitant test in the blood grouping. Levinson and his partner, Dorothy, from Highland Juvenile stood by. We called Chief of Detectives Bad Brown and he ordered up a special detail to aid in the search for the missing boy. Frank and I questioned the boy's mother, Mrs. Ruth Johnstone, a woman in the early 40s. She seems fairly calm under the circumstances. Mr.  No, he's not in the habit of wandering off, but he has done it before. When was the last time, Mrs. Johnstone? You don't have any children, do you, Sergeant Friday? No, ma'am.  Usually happens somewhere around 8 to 10. Yes, ma'am. I think I know what you mean. I'm a boy. And then you know how it is. My husband and I schooled at Stanley when we went out to know him after school. He was quite put out about it. But George and I were in fear, packed a few of his things and left. Well, how long has he gone, ma'am? No time at all, about two hours. I was worried about him, but my husband said to leave him alone, said every boy had to go through that stage. Well, I knew that he's gone away from home again this time, do you? Yes, I think so. He's been gone about four hours now. Now, I have a funny feeling about it. Did you and his father happen to have some misunderstanding with the boy we should leave? That's just it. We haven't. I don't mind telling you now that we're talking about it. I'm getting worried. Any place around that you might like to visit a hobby shop or a playground, something like that, where you might be? Yes, it's Johnson's model shop, little Helen Woods, but I've already called there and he hasn't been seen all day. I've called all of these things. You may have no idea either. We'd like a list of all of his friends and the places that he was known to frequent, ma'am. That's all right. I'll give it to you. Where do you suppose he is? Where's your husband now, Mrs. Johnstown? At work. George works for the city. He's a farmer. Uh-huh. What house has he stationed at? He's working in Company 12. He's working the 8th or 2nd in the home tomorrow morning. I haven't told him that his family's gone. Was there any chance that the boy might be down at the firehouse with his father? No. He's told him those down there and more. No, I don't think he's there. I'm awfully worried. May I call my husband? I'm afraid we need to go out ahead. I know George will be worried.  Hello? May I speak with George Johnstown? This is Mrs. Johnstown. Thank you. I hate to call George at his work. Yes, ma'am. Does your husband know me, that man? Yes, he does. What caliber would you know? The 45 automatic. He's got it. George? Well, this is Ruth. George, he's standing down there with you by any chance. Oh, no, I can't find him anywhere. He wasn't here when I came home from during my shopping. There are two policemen here. No, I said there are two policemen here. No, dear, I'll call you if we don't find him soon. Oh, all right. Yes, you too. Bye. I didn't think he'd be with George. Oh, that's 45. Is that the only gun in the household? Yeah. Why are you asking about guns? Is anything happened that you're not telling me about? No, ma'am. That's routine second. We'll have to take a look at that 45 if you don't mind. Maybe I should tell you, we do have another gun in the house, but it's all wrapped up. George got it for Sammy's Christmas present. Do you want to bring a look at it for you? Yes, but you have to unwrap it. I'm afraid so. I think I can read it. You have to hide it. Let me see. Well, here's the paper that was wrapped in. Sammy, where's the phone? It's gone. You see? Here's the gift card. The box that came in. The rifle. OK, look at the box, ma'am. The bottle's down. 22 caliber. December 22, 5.15 p.m. We're getting dark. The search for the missing boy continues. We checked the list of Sammy Johnstone's friends. None of them or their parents had any idea this was whereabouts. We talked with Levinson again. He'd been in touch with a detail combing the neighborhood, but they'd found nothing. We went down to Hollop Avenue on 10th Street, service station on the corner. Do you want a dime, John? No, I got one. What's the key for this? Yeah. He's a great thinker. Yeah, I know. It's human blood. What do you think? We talked with a boy's mother, Mr. Johnstone, found the gun missing. Yeah. The caliber's the same as the amplification. Levinson found 22. He said the gun was missing. Yeah, but Johnstone's going to give it to the boy with the Christmas present. They had it hidden, but it's gone now. Any idea who took it? Well, over it was. We left the Christmas wrapping behind. I think we did with the kid. 22 white ones, nine-year-old boy. What are we going to learn? First, it's caught by kids on the 4th of July. The city should ordinance after ordinance, but a few thousand kids around the country had to lose their eyes, fingers, hands, for the parents to give it to a full cooperation to outlaw them. I know what to mean. Sure you do. You and every other cop in the country became the heavy, trying to clamp down on them. So it was the same story. This time it's done for Christmas. I know what you're thinking, but we're not sure yet. Listen, Friday, there's a city ordinance against giving a gun to a kid. Now, you know that. Yeah, I know that. There's a missing boy and a missing gun. There's blood on the ground and an empty shell. That's enough for me. We're going to say, well, it's safe, so we've got a break. Yeah. I hope it's not the house for that kid's parents. Hi, Steve. I've been looking for you, Friday. See what you got here? Sounded a gun, a new 22 rifle. I'd say it's been fired recently. Where'd you find it? Let me see. Back up there, that scrub rope behind the Johnstone house. Mrs. Johnstone identified it. But we took it down to crime level. Thanks, Harry. Mr. Johnson, OK. But he's sick now. Killaby came up with something else. What's that? There's another one missing. An 8-year-old boy. We talked with Officer Killaby about the other missing boy. He told us that his name was Stephen Martin, 8 years old. His family had just moved into the neighborhood. It seemed that no one, besides the Martin family, knew that the boys played together. Mrs. Martin told us that Stephen told her that he was going out to play and he'd be home by 6 o'clock for dinner. She told us that he was an unusually prompt boy and almost never overstayed his playtime. We got a description of the Martin boy and put out a missing broadcast. We called the Johnstone family doctor. She told us that family's blood was typho. At 7 PM, we talked again with Mrs. John Martin. Are you sure Mrs. Johnson doesn't know where the boys are? She has no idea, Mrs. Martin. Oh, this is terrible. This is awful. I feel there's more to this thing, something you're not telling me. There's no need to upset you until we know a few more things for sure, man. And you are holding something back. Well, please try not to worry, Mrs. Martin. There are certain questions we have to ask, routine questions, and any kind of investigation. Is there anything else you want to know? Yes, ma'am. What's your boy's blood type? Funny question. Do you think anything's happened to him? Have you found him and you're not telling me? No, ma'am. We haven't found him. And we don't think anything's happened to him. He's both typho. Yes, ma'am. Well, I think I have it written down in Stevie's baby book. Yes. Yes, here he is. The type is old. Typho, thank you. What if I use your phone? Oh, yes, of course. It's in the hall. Be right back, thank you. Yeah. The authentic story of your police force in action. The modern way to sell cigarettes is the Chesterfield way, both regular and king-sized. And we're the only one that does it. We tell you what Chesterfield are made of to give you premium quality in both popular sizes. Our scientists select the best materials. They select for Chesterfield the world's best tobaccos. Blend them just right. And they keep Chesterfield tasty and fresh with the best of moistening agents. Now, here's something else that's completely modern about Chesterfield. People smoke. 8 p.m. Thursday, December 22nd. Still no sign of either of the missing boys. Chief of Detective Thad Brown went back to headquarters to direct the search from there. He dispatched another detail of 50 men to aid in the hunt for the missing youngsters. 8 p.m. was getting colder. The Chester scrollers were warned to expect a freeze. We went back up the block to see Mrs. Johnstone. Her husband had quit work early and returned home. We talked with him. He could tell us nothing more than we already knew. We still had not informed either of the families about the blood stains and the empty cartridge casing which had been discovered in the backyard of the Johnstone home. It was more than possible if they had a right to know about our findings, but Frank and I felt there was no cause to add to their distress at this particular time. If the two missing boys were found alive and well, then the blood stains and the cartridge would be of no concern to the relief panel. At 8 p.m., Frank and I left the Johnstone house and went to the home of Mr. and Mrs. John Martin. Mrs. Martin, you said your husband worked at the market. Yes. He telephone about 15 minutes ago and said he was closing up right away. He'd be there any minute. I do wish that he would call or come home. It's so cold out tonight. All he had on was a thin cotton jacket. We're trying not to worry. We're doing everything we can. He'll be all right. Steve, his father's such a sensitive man. You know, the boy is so close. I know he's terribly upset. Yes, ma'am. Are you sure there's no place you might have forgotten some place where the boy might be? No. No place. No. If anything's happened to the boy, he'll just kill John. Mrs. Martin. Yes. He's still not getting it. Thank you. Yeah, Harry. Johnstone case has been found. He's home, Sergeant. He's come home. Thank God he's all right. When was he dead? Did he tell you? No. No, he didn't. His clothes are all dirty. He was acting strange. I've never seen him like this. How do you mean, Mrs. Johnstone? He just came in the front door and said, hello, ma'am. And then he sat down on a chair and stared at the floor. He talked to his father, didn't he? Do you mind if I talk to him? No. Go ahead. I asked you about the little Martin boy. He wouldn't tell me a thing. What is he now? Right over there in the living room. Oh, yeah. Yeah. Son. Son, this is a police officer. He wants to talk to you. Don't be afraid, dear. He only wants to ask you some questions. Son, you see Sergeant? Yes, ma'am. Come on, boy, look at me.  No, that's better. He has your mother pretty worried, you know that? You want to tell her where you're at? I wish you'd try to get him to eat a little something. You hear that, son? You want something to eat?  Do you know where he is? His father and mother are worried about him, too. Just like your folks were. He's got to help us find him, son. I killed him. I killed him. We're the 22. We're only 10, but I killed him. How do you know you're killing him? Maybe he's only her acknowledgement? No, he's dead. I'm really dead. The gun went off. We forgot we put bullets in it. Where is he, Stanley? I didn't. I was scared. I didn't want anybody to find him. Where did you hide him, son? In a cave. I'm just... I didn't mean it. I went myself out. Do you want to show us where, Stanley? Yes, sir. I'll show you. 9.15 p.m., Thursday, December 22nd. 9-year-old Stanley Johnstone led the way up the hill behind the backyard of his home. He showed us the wagon he moved the body in. His father came along with us. About 50 feet from the crest of the hill, a boy pointed to a second of scrub rope. There we found a small cave holding the body of Stephen Martin. There was a single bullet wound in his chest just below his heart. He was dead. We covered the body. Stanley, how did it happen? Well, one of the folks had been giving me a bunch of pictures. He moved that wagon and got it. There was a box of books with it. Were you pointing again at Stephen's son? No, sir. Not no, sir, I wasn't. It was the first time he played with it. I was chasing him. He tripped over that stump there in his cell.   He can't have the truth. I'm his sister's truth. All right, I believe you, son. Why do you think you killed him? My gun. He didn't allow me to go get it. I did a little bit of Christmas. It's all my fault. Where have you been? In the cave. What were you doing in there, son? I was training. Bring the gun and I'll give it away again. In the investigation, Frank and I were convinced that the shooting of Stephen Martin was an actual battle. Ray Pinker's findings substantiated the Johnstone boy's story even to the smallest detail. We put in a call to the coroner's office and acquainted him with the fact. He designated a local mortuary to handle the body pending autopsy and granted his permission to remove the body to the Martin home. Mrs. Martin collapsed. The family doctor was called. Frank and I sat in the living room to wait for John Martin, the dead boy's father. Where are you, Jesus? Where's my wife? Did my boy come home? Have you found him? I want to see him. Because there's three new cars for the train? No one with a switch like him could really work, son. I can't just... Emily Johnstone was an accident. No idea what the dead boy's father had in mind. We didn't feel that we should try to restrain him. We went along with him up the street to the Johnstone Hall. Place your board. It's right here. We want you to come in. I think that'd be a fine idea, son. On December 24th, the coroner's inquest was held in the county morgue, the county of Los Angeles, state of California. In a moment, the results of that inquest. The coroner's inquest, it was officially recorded that Stephen Martin's death was the result of an accident. Stanley Johnstone was absolved of any legal responsibility for his friend's death. A series of authentic cases from official files. Technical advice comes from the office of Chief of Police W.H. Parker, Los Angeles Police Department. Technical advisors, Captain Jack Donahoe, Sergeant Marty Winn, Sergeant Vance Brasich. Tonight for Van Alexander, William Johnstone, Fanny Ogg. Script by Jim Moser. Music by Walter Schumann. Hal Gipney speaking.


Good late afternoon, early evening, everyone. Nice to see you here. My name is Paul Lakeland. I direct the Center for Catholic Studies. Lots of you know me, but more importantly, lots of you are familiar in one way or another with our speaker this evening. So it's my job simply to introduce him. He'll talk for a while. He'll be ready to take questions and so on. I haven't asked him yet, but maybe he'll even sign your book when we're done. Let me tell you, when you get a book signed, it immediately loses 10% of its value. But it's nice to have it to carry around. So Anthony Annette is the author of this book. Many of you have seen this before called Cathenomics, How Catholic Tradition Can Create a More Just Economy. Dr. Annette has his PhD from Columbia in economics. And he is a senior advisor at the Sustainable Development Solutions Network in Washington, DC. Comes up to New York from time to time. And thanks to his generosity to us, we were able to snag him to come up here today. It's a book that's been read by some of the people, some of the students here in an honest class this semester and read by the faculty's very grand-sounding presidential seminar in the Catholic intellectual tradition. So Professor Annette knows that he's among friends, but that doesn't mean you shouldn't sharpen your questions as the time goes on and be ready to ask him. So without any more ado, please join me in welcoming Dr. Anthony Annette. Thanks so much, Paul. Thanks to all of you for coming out today. It's a great privilege and a pleasure for me to come to a Jesuit institution. I think I'm a big fan of the work that the Jesuits do throughout the world and for their support of Catholic social teaching. What I want to talk to you today is based on my book, Catholics, but in particular, I want to talk to you about what Catholic social teaching has to say about the market economy. Now, any of you who studied any economics or any business or even if you haven't, it's obviously a very live question, what sort of ethical position do we need to take about the market economy today? I think the starting point is to start with the Scottish economist and philosopher Adam Smith, who famously said that the invisible hand of the market combined with self-interest, combined with competition, would lead to increasing wealth for everybody in for nations. That was the fundamental insight of Adam Smith in the wealth of nations written in 1776. And Adam Smith, to be fair to him, was onto something because it turns out that the market economy does not do a bad job at creating wealth. The problem is it doesn't do a very good job in apportioning and distributing that wealth among people. And that's where the Catholic social tradition really comes in. So to start off, I want to talk about, I'm going to say it sounds like a big number, 10 key points on what Catholic social teaching has to say about the market economy. We've started with Adam Smith. We know that the market is good at producing wealth. But what else can we say about the market as it pertains to social justice in particular? Well, so I want to list 10 key points that will kind of cast a moral boundary around the market economy. And in doing this, I will be referring to a bunch of key papal encyclicals written by Popes, starting with Pope Leo XIII in 1891, who wrote Rerum Navarro, ending with Pope Francis in 2020, who wrote an encyclical called Fratelli Tutti, and everything in between. I would argue that these encyclicals, all of them, taken together as a corpus of knowledge, enable us to derive a coherent and a consistent set of principles to frame our discussion of the market economy. So without further ado, let me talk about those 10 points. The first point is that the market needs to be governed by a directing principle. This comes from Pope Pius XI in 1931 in an encyclical called Quadragesimo Anno. And I think I can quote this because he's very blunt and very direct. He sometimes reminds me of how Pope Francis talks. He said, the right ordering of economic life cannot be left to a free competition of forces. From this source, as from a poisoned spring, have originated and spread all the errors of individualist economic teaching. Free competition clearly cannot direct economic life. Therefore, it is most necessary that economic life be again subjected to and governed by a true and effective directing principle. So the market needs something to govern it that goes beyond the atomized agents of the free market itself. And I will argue as this talk progresses that the government, that the state, needs to take a very hands-on role in terms of formulating this directing principle to guide the market economy. So that's the first point from Pius XI. The second point is that Catholic social teaching rejects the idea that economic activity must be underpinned by self-interest and competition. This goes against what Adam Smith said back in 1776. It says in contrast that all economic transactions and encounters should be guided by values such as solidarity, fraternity, reciprocity, and gratuitousness. Grituitousness means you do something to benefit another person without the expectation of getting anything in return.  This is most associated with Pope Benedict XVI, who wrote an encyclical in 2009 called Caritas in Veritate. And he said that authentically human relationships of friendship, solidarity, and reciprocity must be conducted within economic activity, not only outside it or after it. You often hear people claim that altruism is for your life among your family and friends. But once you step into the economic realm, then self-interest takes over, then competition takes over. But we are not bifurcated individuals like Dr. Jekyll and Mr. Hyde. We are one single human being with one set of motivations. And economics should not be an exception to the normal ethical rule. So that's the second point from Pope Benedict. The third point is absolutely critical. Everything hinges on this, I would argue. It's that private property is always subject to what is known as the universal destination of goods. Now, what does that mean? The universal destination of goods is the notion that the goods of the earth are destined for all people without exception and without exclusion. This goes back to a point made by Thomas Aquinas, who argued that private property is only legitimate when private ownership goes together with what he referred to as common use. And as the Second Vatican Council puts it, in using these earthly goods, man should regard the external things that he legitimately possesses not only as his own, but also as common in the sense that they should be able to benefit not only him but also others. So Pope John Paul II said that private property always comes with a social mortgage. And Pope Francis said that property rights are only secondary natural rights, not primary natural rights, secondary natural rights. And when private ownership and the universal destination of goods are out of alignment or out of balance, it's the job of the government, of the public authorities to bring them back into alignment and can most obviously do that through taxation. Now one implication of this is that Catholic social teaching rejects two extremes. It rejects on one hand kind of communist collectivism which abolishes all rights to private property and it rejects on the other hand free market libertarianism which says that property has no social role and private property rights are fairly absolute. These were called by Pope Pius XI as the twin rocks of shipwreck and we want to avoid both of these twin rocks of shipwreck. So that's point three, the universal destination of goods. Point four, when we talk about human rights in the Catholic tradition, the primary rights listed are economic rights. The first right listed, and this goes from an encyclical by Pope John XXIII called Pochamentaris, Peace on Earth, which is 60 years old this week actually, 60 years old. And he says, here are the main rights. Man has the right to live. For first right listed is the right to life. But what comes after that? Not civil rights, not political rights, but economic rights. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest and the necessary social services. In consequence, he has the right to be looked after in the event of ill health, disability, widowhood, old age, or enforced unemployment. He goes on to list other economic rights, including the right to be given the opportunity to work, to just wages, and to own property. So economic rights always come first in Catholic social teaching. And they're also linked to duties, which again makes it kind of distinct from the way we normally think about human rights. So that's universal destination of goods and economic rights. So that's point number four. Point number five, relatedly, is that there are many needs that cannot be met on the market. This was a point made by Pope John Paul II. He says, there are many human needs which find no place on the market. It is a strict duty of justice and truth not to allow fundamental human needs to remain unsatisfied and not to allow those burdens by such needs to perish. Many of these goods are either not provided by the market at all or only available to those who can afford to pay for them. But Pope John Paul II says, these needs must be met. That's point number five. Point number six is there's a special duty of the government to protect the poor and to protect workers. This goes all the way back to Pope Leo XIII in 1891 in the very first social and political called Rerum Navaram. And Leo basically says, don't worry about the rich. The rich can protect themselves. The rich have enough resources to be able to look after themselves. Government doesn't need to worry about them. The government needs to be worried about the poor and the workers because they are vulnerable to economic dislocation that come with any market economy. This lies behind the principle of the preferential option for the poor, which is a core principle of Catholic social teaching. And it justifies government intervention to redistribute resources from rich to poor, from capital to labor, from employer to worker, and also to respect the bargaining rights of workers. That's point number six. Point number seven is that Catholic social teaching has no truck with neoliberalism or trickle down economics. These are explicitly condemned. Pope Francis condemns neoliberalism in his encyclical Fratelli Tutti from 2020. He said, neoliberalism simply reproduces itself by resorting to the magic theories of spillover or trickle as the only solution to societal problems. There is little appreciation of the fact that this does not resolve the inequality that gives rise to new forms of violence threatening the fabric of society. Pope John Paul II also condemned neoliberalism by name back in 1999. He condemned what he calls a system based on a purely economic conception of man, which considers profit and the law of the market as its only parameters to the detriment of the dignity and the respect due to individuals and peoples. And likewise, Pope Paul VI in 1967, condemned the system that presents profit as the chief spore to economic progress. Free competition as the guiding norm of economics and private ownership of the means of production as an absolute right. That's point number seven. Point number eight is that in Catholic social teaching, the sole goal of business is not just to maximize profits. This goes against the idea of Milton Friedman, who argued that the only social role of business is to reward shareholders. Business has no other job but to reward shareholders by maximizing profits. Shareholders own the business. Businesses are responsible to those shareholders and they must deliver a maximum return to those shareholders. That's their only job. Catholic social teaching adopts a different position. Pope Benedict XVI has endorsed not shareholder capitalism but stakeholder capitalism. He's noted that businesses are responsible to a wider array of shareholders, including workers, customers, suppliers, the environment and the community at large. He actually called for hybrid firms whereby businesses can make profits but also serve a social purpose at the same time. That's point number eight. Point number nine is Catholic social teaching emphasizes the dignity of work and the rights of workers. It emphasizes the importance of work, decent dignified work for human flourishing. As Pope Francis Putzid, work is a necessity, part of the meaning of life on this earth, a path to growth, human development and personal fulfillment. This gives rise to a moral injunction to prioritize decent dignified work as a goal of public policy. This gives rise to a robust set of workers' rights, including the right to form unions and to bargain collectively and to strike when necessary. Pope Francis Putzid, as Pope Francis said, there's no such thing as a good society without a good union. Instead of collectivization, Catholic social teaching refers to the socialization of the means of production. And here I refer to Pope John Paul II. And by socialization of the means of production, he referred to allowing workers to share in the ownership and management of enterprises. Ownership and management of enterprises, you want workers to have a share on that. That's point number nine. Point number 10 and the final point is that Catholic social teaching calls for a new form of progress that goes beyond economic growth. Pope Paul VI called for integral human development by which he meant the development of the whole person and all people ahead of economic growth. And especially in light of the environmental crisis, Pope Francis calls for a new type of progress, one that is healthier, more human, more social, more integral. He said that the idea of infinite or unlimited growth is based on the lie that there is an infinite supply of the earth's goods. And this leads to the planet being squeezed dry beyond limit. Pope Francis here is calling for integral and sustainable human development. They, in a nutshell, are the 10 key points of Catholic social teaching that surround the market economy. So as you can see, the market economy is legitimate. It rejects communism or state ownership of the means of production, but it sets up a rather robust moral boundary around the market economy in many different dimensions. It calls for state involvement. It calls for the protection of workers. It calls for a new type of progress. It calls for a different type of business. It calls for the respect of economic rights. In all these areas, Catholic social teaching is indeed pretty radical. And when Pope Francis talks about the market economy, he uses very strong, strident, robust, urgent terms. But what he is saying is not new. It's incomplete agreement with what his predecessors have said. Complete agreement. Let me move on to the second half of this talk now, which is what if Catholic social teaching calls for such a moral boundary to be placed around the market economy, what would that actually look like in practice? What kind of system are we talking about? Well, here we're in the tricky ground because Catholic social teaching does not offer any particular economic system as a guide. That's really now this job. That's the job of people like us who are trying to interpret Catholic social teaching in the secular world. But nonetheless, I think we can come up with some different approaches that might have been suggested by the papal and cyclicals for how this would look in practice. And I think there are three types of systems that have been put forward and different people favor different things. One system that's often put forward is called distributism. Distributism says you want to get widespread ownership of private property. You want every single person to own a small amount of private property, as opposed to our current economy where large corporations and the super rich own nearly everything. This is a summing Pope Leo XIII in Rerum Novarum said things that could be interpreted in a distributed direction. A lot of English Catholics in the early 20th century were very favorable towards distributism. The problem with distributism is that if you want to give everybody a certain amount of property, that would mean large scale expropriation of property today. It will be a very large state involvement in the economy, probably unrealistic. So what's the second system? The second system is called corporatism. Corporatism says you want to divide society into different groups that work together cooperatively for the common good. Again, people often think in romantic terms of what medieval gills look like. You have gills of different trades and professions that govern their own membership and they all work together harmoniously. The problem with corporatism was it was discredited by Mussolini and fascism who tried to put it into practice in 1920s Italy. And there's little reason to think that it would be much more successful today. The third strand, which I think is the more promising strand, is what I call the mixture of Christian democracy and social democracy. This is the twinning of a market economy with economic rights. Remember those economic rights that are emphasized by Catholic social teaching? The use of a welfare state to protect people from the swings of fortune that comes with any market system that comes with capitalism. And I think this is by far the most successful economic system. And I want to explain why. Why are the origins of social democracy? Well, this can be traced to the 19th century. In one sense, it can be traced to a kind of a Christian socialist tradition emphasizing such forms as worker cooperatives, democracy in the workplace, and guild socialism. A very British tradition there. But there's also a more secular tradition that social democracy emerged out of the socialist Marxist tradition as a kind of a revisionism, which rejected Marxism, which rejected the class struggle, which rejected Marx's idea of dialectical materialism and focused more on the need for incremental reforms. And the idea that you could live within a market economy and live within democracy. Remember Marxism basically said, capitalism has contains the seeds of its own destruction that every form you went from agrarian society to feudalism to capitalism, which would eventually turn into socialism by a certain historical law, which was built into it. That's called the dialectical materialism, historical materialism. And that would happen through a worker revolution, a proletarian revolution. Problem is in the 19th century, that just didn't happen. The Marxists were waiting and waiting and waiting, and there was no sign of revolution. And the other hand, there are predictions that the working classes would get worse and worse off. Also never happened. Wages actually started to rise in the late 19th century. So people in the socialist tradition were looking for a different answer. And they found this answer in social democracy, which would accept the market system with temperate excesses. It would no longer call for the collective ownership of the means of production that would come with communism, but it would seek a cross-class alliance. In other words, you won't just look to workers, you also look to the middle classes and to farmers and different kinds of groups in society by offering them all different benefits within the market system to protect them from the swings and arrows of outrageous fortune that comes from capitalism. Now I would argue that somewhat counterintuitively, there was a strong conservative element to all of this because social democrat appeals to certain pre-capitalist notions of duty, obligation, reciprocity, the idea that people had obligations to each other, to look after each other, which were thrown out on the capitalism, which became very much you sink or swim in market competition. But social democracy said no, we have obligations, if we're gonna accept the market economy, we need to respect the obligations we have to protect ourselves, to protect each other, to protect the poor, to protect workers. Now, where does Catholic social teaching fit into all of this? Well, I think it influenced the development of post-war Christian and social democracy. It's stronger for Christian democracy, where I would argue that the founders of post-war Christian democracy in countries like France, Germany, and Italy were all Catholics heavily influenced by Catholic social teaching. And in this, they developed what's called a social market economy to protect families from the vagaries of capitalism, a kind of a middle way between the state and the market. I'll skip that bit there. That was Christian democracy. And Christian democracy was twinned very much similar to social democracy, which is much more based in Scandinavia, countries like Sweden, and was much more secular. But nonetheless, there was in the area of economics at least, there was a strong alignment between Christian democracy as practiced in countries like Germany and social democracy as practiced in countries like Sweden, because both supported a state role in regulating the economy in line with the common good, both provided universal social benefits funded by taxes and social security contributions, and both empowered unions as a bulwark, as a protection against excessive corporate power. And countries like Germany went even further and put in place systems like co-determination. And co-determination is a system whereby workers have a share in the governance and management of an enterprise. So workers have the right in Germany to appoint half of the members of boards of governor, boards of directors. Workers also sit on work councils which manage enterprises at the level of the firm. So this is a strong sense, and as we saw earlier, this relates to a Pope John Paul II called the socialization of the means of production. That's Europe. What about the United States? Well, it's trickier here because we don't see a very strong Christian democratic tradition or really much a social democratic tradition. But in 1919, the US Bishops published something called the Program for Social Reconstruction after the First World War. And they called for minimum wages, social insurance for illness, disability and old age, collective bargaining for workers, labor participation and management, public housing, the regulation of monopolies and public control of utilities. That document is over 100 years old but it still will be considered a radical document today. Some of this, but by no means all of it, was implemented by Franklin Roosevelt's New Deal in the 1930s. The New Deal limited the excesses of the market. It sought just and harmonious industrial relations including by recognizing strong unions and it protected people from various kinds of market risks including by establishing social security and by providing public employment for workers who needed it. Now, it'll be going a bit too far to say this is a Catholic project but it certainly was influenced by Catholic social teaching and Franklin Roosevelt certainly consulted with Montignor John A. Ryan who was the author of that 1919 Program for Social Reconstruction. And the New Deal eventually became the United States social democratic moment. It was accepted by both political parties and set the scene for a good 30 years from the 1930s through the 1970s, 40 years. All of this gave rise on both sides of the Atlantic to what's called the 30 golden years, 1945 to 1975. This was a remarkable period. It was a period of rising prosperity, of rising wealth. It was a period of low inequality. So that wealth that was generated was shared fairly among the different social classes. And it was a period of financial stability. There were no financial or banking crisis major ones during this period. This was a, the economic growth during this period was much higher than what came afterwards in the 1980s. The average national income per adult during this period rose by 2% a year between 1945 and 1980. It only rose by 1.4% a year after 1980. And since 2000 only by 0.8% a year. So no wonder your generation is facing with unprecedented economic challenges because there's been such a remarkable slowdown and a loss of what we had during the 30 golden years after the Second World War. Now, as documented by the economist Thomas Piketty, what set this period apart is a large rise in both taxation and government spending. Between 1914 and 1980, the tax burden tripled in the United States and quadrupled in Europe. These taxes went into funding social expenditures like education, healthcare and pensions. Taxes were very high. In the United States, in this country, the average top tax rate between 1932 and 1980 was 81%. 81% was the highest tax rate up until 1980 until Reagan cut it. This also was, as I mentioned, the most economically prosperous period in history. So people who say that high taxes lead to low growth don't have the evidence on their side, I'm afraid. Um, if this period was so successful, why was there such a turn towards neoliberalism in the 1980s? Well, it's complicated. I think you saw a slowing of growth in the 1970s which made welfare states harder to maintain because redistribution when the pie isn't growing becomes more prone to conflict. Also there was stubbornly high inflation which led to a general economic malaise and caused people to lose faith in the system. But also there was a turning of the generations. The post-war generation which had seen such solidarity which they inherited from the war started to fade.  They started to lose their memories. And instead there was a turnback to free market economics. That free market economics that had been totally discredited by the Great Depression in the 1930s. Neoliberalism was sold on the liberating power of free and open markets. It said that free trade, free capital mobility, financial liberalization and a hands-off role for government would lead to great economic gains. But these gains never materialized. We saw this already. But what did happen in the neoliberal era was inequality spiked. So what little economic wealth was created was hogged, was taken by the super rich in society and very little of it trickled down to ordinary people. This is one of the rocks of shipwreck pointed by Catholic social teaching. It plays down solidarity, the universal destination of goods, economic rights and distributive justice. It's individualistic rather than be rooted in the common good. Because the social democratic era was built on solidarity. A sense of shared purpose, reciprocal obligation and the common good. And today we are seeing the abject failures of neoliberalism, skyrocketing inequality, real wages which haven't risen in 50 years, rising economic precariousness as the only jobs people can get are jobs with very bad pay and terrible benefits. A hollowing out of the working class, increasing on happiness and loneliness, a mental health crisis and debts of despair. Not a great record I'm afraid, not a great record. All of this is leading to social strife and political dysfunction. And the environmental crisis is the great existential crisis of our age as described so profoundly and prophetically by Pope Francis in Laudato Si. This is why I wrote Kathanomics. This is why I wrote the book. Because I think that for our moment today, for the moment that we face today, for the challenges we face today, there's a need for something new. And I think that Catholic social teaching, the principles of Catholic social teaching offer a lot, offer some great wisdom, a great store of wisdom that can be used to overcome the economic challenges we face today and rebuild something better, something like we had during the social democratic era or the Christian democratic era. Because we did it before and it was heavily influenced by Catholic social teaching before. Well, we forgot those lessons. So whether you're Catholic and are informed by your faith, which is great, or whether you're not Catholic and whether you want something that can appeal to the people who want to build something better based on healthier, more integral, more social economic principles, I think Catholic social teaching has a lot to offer. That's why I wrote Kathanomics and that's what I hope to impart to you today. And with that, it's 45 minutes and I'll stop there. Thank you very much. Thank you, Dr. Annett. So we have some time for some questions. So who would like to go first? Professor Della Valley. Thank you so much for that, Dr. Annett. I wondered, so you've been hanging around Catholic circles a little bit. Do you see any movements at the Vatican, for example, conferences they've convened or among in places in the United States or among the bishops in the various continental groups that are picking up this call and are moving things forward? What do you see when you look at the church's contribution now to this kind of thing? I see a fair amount of action at the Vatican, to be honest. So I don't know if you've ever heard of the economy of Francesco, but Pope Francis put together an initiative called the economy of Francesco. And basically, he invited the young people of the world to come join him in a sissy and to dream a new way of thinking about the economy and thinking about economics. And the idea behind the economy of Francesco was you don't appeal to old people like us. You let the young people themselves dream what this economy would look like. They are on the driver's seat. They're taking the lead. Unfortunately, this big gathering, this huge multi-continental gathering which was to take place in the sissy in March 2020. I was all set to go, events intervened. It went online, but that didn't really work. That didn't really work. You can't do these things through Zoom. You just can't. So Pope Francis did eventually convene the sissy meeting. So that is still going on. Probably at a lower level than that would have been had we not had the pandemic, but there it is. I've also been involved in other meetings at the Vatican. There's a group called Ethics in Action which I was involved with, which was bringing together religious leaders from Catholic Orthodox, Jewish, Muslim, Hindu, Buddhist, Confucian, Indigenous to discuss what would an economy of the common good look like? What common ground do we have? And it turns out there's a lot of common ground between the different religious traditions. And that was a fascinating initiative and there's a book just been published a few months ago on that initiative. And by the way, the forward of that book was written by Pope Francis and Necumenical Patrick Bartholomew. There's another initiative at the Vatican I'm involved with called the fraternal economy, which again is kind of using the Vatican's convening power to try and figure out how you would do economics somewhat differently. What would that mean in very practical sense? What would it mean? So yeah. So a fair amount of action at the Vatican, I would say less so at the level of bishops conferences, at least I'm not too familiar with, maybe there is stuff going on that I'm not familiar with. Hi, as a finance major here at Fairfields, I was wondering that if in Catholics you were saying that finance itself is evil or deregulation in the market is what creates like an evil. No, finance is definitely not evil. So if I, no. Pope Francis said that business is a noble vocation if it serves the common good. Likewise, finance is a noble vocation if it serves the common good. You need finance, you need finance to solve the environmental crisis. You need investment in environmental solutions. So finance is a noble vocation, but the problem is since the 1980s it's become self-referential. It's become more focused on trading in speculation, making money for itself rather than seeking solutions in line with the common good. So it's like everything else about our economy today. If it's aligned with the common good, then we support it. If it's not, we don't. Hi, so in chapter eight of your book you wrote that the idea of debt is something like the idea of debt as something that must always be repaid makes little economic sense. So like I don't really know too much about that. I'm not in the business school here, but I see it as something that almost like it kind of looms over people's heads and holds them like morally and socially accountable for making certain financial decisions. So you use the word always. So like in what instances do you see debt as something that doesn't have to be repaid? And like where do you suggest this money comes from? I know you talked about a system between like the creditors and debtors. Can you like elaborate on that a little bit more? Yeah, in chapter eight I was talking, this is the multilateral chapter, so I was talking about global solutions. So I was specifically there talking about sovereign debt. That's debt of countries. The problem there is, you know, if a country borrows too much or if you could get a liquidity crisis in the country. Therefore, if creditors think there is some risk that you won't be repaid, they will suddenly pull back their lending and you plunge the country into a debt crisis. The problem with that is there's a number of ways out of that. One way out of that is through crippling austerity. The government basically has to cut back on social spending, spending on healthcare and education to be able to pay its foreign, it's not foreign, it could be domestic too, but it's debts. But another solution is you ask the creditors to bear some responsibility for this country. So in other words, why should school children and hospital patients and pensioners be forced to pay the price of this sovereign debt crisis while creditors who are generally richer get paid in full? So it's an issue of justice. It's an issue of sharing the burden. So that's kind of what I was getting at there. And the reason I put it in that chapter in particular is you need an institution at the global level to be able to allow creditor and debtor countries to negotiate these debt restructurings. We have this at the country level that's called bankruptcy procedures. There's no global bankruptcy procedures for governments. So that's kind of what I was getting at there. In chapter eight, you also talked about globalization and trade. And I was just wondering how likely or probable do you think reform across global trade could be considering it does require reform in multiple countries. It's not just an internal issue that we can work out ourselves. Well, I think there is some ways you can reform at the global level. I'll give you the one example that I mentioned in that section is most international trade agreements have something called investor state dispute resolution mechanisms. And that basically says private corporations have the right to sue governments if they think governments are taking some actions that reduce their profits. Corporations have sued governments over taking action to curb climate change because say a fossil fuel company will say you're reducing my profits. This is crazy. This is nothing to do with trade. This could be reformed very easily and very simply at the global level without interfering with trade flows More generally, the way tariffs and non-tariff barriers are negotiated today is generally at the global level. There has been a shift in recent years towards more bilateral, but a lot of it still goes at the global level. So there is the World Trade Organization still has some leeway, I would say, yeah. You spoke about behaviors like solidarity, fraternity, and trust and the ways in which those can powerfully modulate markets. But I'm curious, how do economists think about measuring those kinds of behaviors and modeling those kinds of behaviors? That's really hard. I have yet to see any way to properly model fraternity or solidarity. It's hard to do. You can model cooperation. That's in a, you can do this in game theory where instead of a rational, self-interested agent choosing to not cooperate, they choose to cooperate because they trust their counterparts. So if you assume that, you actually assume that people trust each other, which is a fairly reasonable way to do it. If you trust each other, which is a fairly reasonable assumption, you can get good cooperative outcomes and you can model it that way, yeah. In economics, you talk a lot about how different policies that governments should implement in order to promote the common good and preferential option for the poor. But our question was, what can we do, especially as young alumni in a few years to choose employment that's going to promote those principles? Yeah. Look, I think you can do good anywhere you go. There might be a few exceptions. I'm not sure, I don't want to get into myself into trouble here by insulting anybody, but I'm not sure how much hedge funds contribute to the common good. But most businesses, most financial institutions, they have a strong public sense of public purpose. So I would say, focus on, don't leave your principles at the front door when you enter these buildings. Focus on the common good, focus on the sense of public purpose, yeah. Always behind me. Yeah, could you talk a little bit about your feelings in terms of our institution, other institutions, as individuals with regards to ESG investing and or divestment? What do you think is the most potent strategy to help us move towards a more equitable economics? Yes. I think both of those strategies are excellent. I think ESG investment is really taking off. And you know that it's taking off that it's suddenly started to attract a lot of negative attention. If it wasn't taking off, that wouldn't be happening. And in my view, the reason it's attracting negative attention is that it's challenging the financial bottom lines of some companies that are not aligned with ESG investing, especially fossil fuel companies. There is still some greenwashing. So if you actually look at what some of these companies are doing what they're claiming to do, you know, are they really environmentally aligned? There is some of that, but it's getting a lot better. And the major financial institutions on Wall Street are now fully bought into ESG, which is good. I also, I'm a big supporter of divestment. I think Laudato Si does not mention divestment by name, but Pope Francis does talk about consumer boycotts. He recommends consumer boycotts of companies that don't treat the environment very well. So I argue that, I argue in Catholics that you can take that principle to support the fossil fuel divestment. So yes. And again, this is something I'm glad to see a lot of Catholic institutions and universities are doing more certainly more than in the past, which is a very good sign, yeah. Do we have another question? I know just in the media, Bitcoin is big. How does this, just I'm curious in terms as an economist, like what are your thoughts on Bitcoin and can that be an ethical means of supporting the common good? I don't think so. I think Bitcoin is ridiculous. It's a purely speculative asset. It has no real value. It's used, it's attractive to libertarians and criminals as far as I can see. So I don't, I don't see any value of Bitcoin and I'm open to being persuaded if it's aligned with the common good, but I certainly have seen no evidence of that. Anymore? This isn't like a super serious question, but in chapter five of your book, as you were talking about like the importance of employment in general, just to human flourishing, you like very briefly mentioned how the development of AI can like pose a threat to this. So now, like since you wrote the book, it's definitely gotten a lot more developed. So is there anything you would add to that statement or like qualified or just like, what do you think about that? Well, yes. When I wrote the book, the evidence that I had about would AI replace jobs? The most scary number was 47% of jobs. That's the number I quoted. That's from a paper that was written in 2013. With the new AI, I've seen it more like 70% of jobs. I know vulnerable. So I think there's a much more urgent situation for all jobs, including very creative jobs which we thought might be immune to being replaced because it turns out that this chat, GTPT, whatever it's called, is quite good at doing creative jobs and doing good at writing and copy editing, not copy editing, but writing and doing basic tasks. I guess if I were writing it again, I might be more open than I was to the universal basic income because I was not that supportive of universal basic income in the book for a number of reasons that we don't need to get into. But maybe now, given how AI is developing, there might be a stronger argument for universal basic income. So in chapter eight of your book, you talk a lot about globalization in people and we were just wondering, what do you think about President Biden's decision to pursue Trump's policies on the border? Oh, let's take me a little away from economics. I would quote Pope Francis on that, that we have a moral responsibility to, what's the foreword, to welcome, protect, promote and integrate migrants and refugees. And we are going to see, due to economic dislocations and climate change, we're going to see a whole huge increase in migrants and refugees in the years ahead and we need to learn how to better integrate them. So that's what I would say about that. I would support Pope Francis. Last question over here. There's been a lot of come and go over the issue of forgiving student debt. Millions or billions of dollars of student debt and it's still not happening. My question is, what's your opinion about it, especially because I hear from people who have worked hard to repay their student debt over all these years that it's being unfair to them to forgive the student debt of its burdening so many of the younger people. Do you think forgiving it would really give a boost to the economy and is it worth it? I think it's an issue of justice. I would say biblical justice because this goes all the way back to the Old Testament, very beginning, that the sabbatical every seventh year is supposed to forgive all debts and in the Jubilee every 50th year, you're supposed to not only forgive all debts but basically transfer all land that has been sold with original inhabitants in the past 50 years. So that's kind of radical. So I would argue that debt forgiveness is actually strongly biblical and there's a matter of justice. I supported President Biden's plan to forgive some student debt, mainly because this is turning out to be a crippling burden to so many students, especially students who are from low income backgrounds who would get most of the benefits, yes. So I said that was the last question but there'll be one more in its mind but it'll be quick. So one thing I did not say when I introduced to Dr. Anner was that he spent quite a number of years working for the International Monetary Fund before he made his transition, I won't say conversion. The question is, do they still talk to you? I still have friends there, yeah. They think I'm crazy but yeah, yeah. Thank you all for being here, round of applause for Dr. Anner. Thank you. And as Saint Ignatius is reputed to have said, go set the world on fire, thank you.