A very good evening aspirants welcome to the hindi news analysis by Shankara's academy for the date 6 november 2020 the list of news articles along with the page numbers of different editions of hindi newspaper is given here for your reference let's move on to the first article discussion our first discussion is based on this news article which is with reference to a supreme court judgment in the connection with a provision in the schedule cast and the schedule tribes prevention of atrocities act of 1989 that is in short the prevention of atrocities act so we will discuss the related aspects in this analysis the relevant syllabus is highlighted here for your reference so what was the case actually see the primary subject matter in the case is an allegation of intentionally insulting or intimidating with the intention to humiliate a member of schedule cast or a schedule tribe in a place that is within the public view so the case pertains to the section 3 subsection 1 are of prevention of atrocities act because it deals with the intentional insults or intimidations with the intention to humiliate a member of schedule cast or schedule tribe in any place within a public view now simply if we see the background after this allegation the police filed FIR on the matter and charge sheet or final report was also submitted to the trial court after the investigation now the trial court passed an order taking cognizance of the charge sheet in connection with the above provision that is section 3 subsection 1 are of POA act but the accused challenged the charge sheet the order and a summon under section 482 of code of criminal procedure before the high court this is the section 482 of CRPC but the challenge of the accused went unsuccessful at the high court and hence the accused appealed to the supreme court and this is where now the supreme court has given its verdict yesterday now here the point to be noted is that while filing the FIR under section 3 subsection 1 are of POA act the police has noted that the reported insult has taken place within four walls of the building of the victim this is because the victim has alleged that the accused has passed cast colored insulting abusive words against her in her building so for passing the verdict the supreme court has mainly focused on two elements of this provision the first element is whether the remarks were made intentionally to insult or to intimidate with intent to humiliate the member of a schedule cast or schedule tribe then the second element which was seen was whether such incident took place in any place within public view or not now here just to know that the insult was in connection with the property dispute between the accused and the victim so here the supreme court has said that the appellant that is the accused person is not claiming land of the victim because she is a member of schedule cast or schedule tribe and also everyone is entitled to approach courts to avail their remedies in accordance with the law thus in this regard the court has concluded that since the abusive remarks were not passed for the reason that the victim is a member of schedule cast so the first element that was taken to decide the verdict is negated or nullified or it is invalid now regarding the second element the court has said that the reported incident did not take place in any place within public view it is because as we already said the incident has happened within the four walls of the building so here the supreme court has quoted it's another verdict where it drew a distinction between the expression public space and the expression in any place within public view in that verdict it was held that if an offense is committed outside the building like in a lawn outside a house and if the lawn can be seen by someone from the road or lane outside the boundary wall then the lawn would certainly be a place within the public view additionally even if the remark is made inside a building but some members of the public are there then also it would be an offense since it is in the public view that means a place can be a private place but yet it could be within the public view now on the contrary the court has observed that if the remark is made inside a building but only relatives or friends of the victim are there then it would not be an offense since it is not in the public view that is relatives and friends of a victim cannot be considered as public under the section 3 subsection 1 r of poa act and this is the definition of the public place as given by supreme court under the another case law we have given it here for your reference and then in the end the supreme court has concluded that the charges against the appellant under this section are not made out consequently the charge sheet to that extent is quashed however supreme court is allowed to proceed with the complaint of the victim under relevant provisions of Indian penal court such as a section 504 and 506 but not under the poa act so based on this judgment the experts are calling for a review petition from the appropriate government in this regard now this is because as we can observe that with regard to the second element the court has focused only on the words given in the law and not on the alleged actions of the accused here the court could have simply struck down the expression within the public view but it did not do so and this is like if an offense under this section happens within four walls and if there is no one to witness then such interpretations and insults are not to be considered as offenses under the concerned section so this is what is being interpreted by the experts also and that is why they are asking for intervention by the appropriate government now here we also suggest another option that is the union government can introduce an amendment bill to modify the expression in the section 3 subsection 1 or and the subsection 1 is here the expression of in any place within the public view can be modified to just in any place so that even if the intimidations and insults happen within four walls they will be considered as offenses under the poa act so these are some of the points that you should take from this verdict of supreme court now let's move on to the next discussion this discussion is based on these two articles which are with reference to the online gaming that has gained more attention these days if you notice even the title sponsor of this year's IPL is an online gaming site only which is dream 11 so there are a lot of concerns regarding the online gaming especially in online gambling which is a part of online gaming there are many concerns because many people are either losing money or they are being cheated in the online platforms so today let's have a discussion on all these issues the syllabus relevant to this discussion is given here for your reference first what is online gaming when games are played over the internet where in the game progresses with the inputs from other players or from online server then it is called online gaming and the examples could be pubg then online ludo etc now next question arises then what is online gambling as the name suggests when gambling is done over internet it is called online gambling for example there are many websites where one can play rummy online with real players in different locations there are even cricket betting sites where the players in the sites can bet their money for a certain outcome for example assume that a player is betting that Mumbai Indians will win IPL trophy so if really the team Mumbai Indians wins then the player will get more money this is online gambling there are a lot of concerns in this because online gambling is unregulated and moreover the gambling is done online so it can be done anytime and anywhere that is it can be done at home at work or anywhere and the only thing that is required is internet so especially during this COVID-19 pandemic many fake sites have emerged which are cheating the players and this has resulted in multiple suicide especially across the Tamil Nadu state and that is why now the Tamil Nadu chief minister has announced that the state government will take steps to ban the online gambling now a crucial question arises which is do we have any existing regulatory mechanisms and the answer to this question is both yes and also no now before discussing the existing regulatory mechanisms you should know that gambling is a state subject and thus gambling in India have laws which differ from state to state this would mean that what is permitted in one state may be an offense in another state actually we have a central act which is the public gambling act of 1867 and this act has been adopted by certain states like Uttar Pradesh, Punjab, Madhya Pradesh etc then there are also states which have enacted their own legislation to regulate gaming or gambling within its territory and here you should note that most of the state legislations have been enacted prior to the arrival of these virtual or online gambling in India and the examples for this could be Sikkim and Nagaland which have introduced regulations pertaining to the online gaming so as a whole you have to just note that betting or gambling is illegal in most of India but there is no law that makes online betting an illegal activity so this loophole is used by offshore betting companies and they lure Indians to bet on pretty much everything now we said that gambling is illegal in most of India and this is as per the public gambling act of 1867 according to all kinds of gambling in India are illegal and as we saw the problem is we do not have any legislation for online betting or gambling but if you take USA there is an American Internet Gambling Prohibition Act which bars online gambling apart from the lack of legislation there is also one another difficulty with the online gaming or gambling because the offenders are internet gambling offenders and if they are using websites which are hosted by servers located in countries where betting is legal then it becomes difficult to catch these internet gambling offenders now before moving further in the discussion you should know about another problem which is the game of skill versus the game of chance a game of skill is the one in which the element of chance predominates over the element of skill and in a game of skill the element of skill predominates over the element of chance so that means it is the dominant element of either skill or chance which determines the character of the game or in simple words we can say that in game of skill the game's result is dependent on the skill of a player and it is not based on the luck or other uncontrollable factors here you should note that most of the state laws have exempted the games of skill from the applicability of its respective gaming or gambling laws and here the important issue is with the arrival of new methods of betting and gambling because it has become even more difficult to differentiate between a game of skill or game of chance so on a whole we can say that with respect to the regulatory mechanisms the regulation of online gaming is still a gray area in India so this leads to another question which is does the online gaming needs regulation or it should be banned completely in this regard few experts have the opinion that rather than banning the online gaming completely it should be regulated because it has certain benefits so what are these benefits first one is the revenue argument since the online gaming is happening largely underground currently it is a huge source of black money so if it is legalized and taxed in a reasonable manner then it can be a huge source of revenue for the government then the second argument put forward is with regard to the sports betting where there are a lot of allegations of match fixing so here we can take the examples of united kingdom and many european countries which have regulated and licensed betting regimes uk and many european countries have strong mechanisms to monitor each of the betting sites and they also mechanisms to track and investigate the suspicious patterns if there is a sudden spike in betting for certain events then apart from this one of the main benefits is the employment so in this regard author provides certain suggestions for the legal framework the first suggestion is expanding the already existing legislations in these states for example we have regulations in goa and sikkim where there is a licensing regime to allow certain types of casino games then if you take naga land it has a separate legislation which prescribes what are the games of skill so we could expand these kinds of legislations or we can also come up with the gambling act like that of united kingdom uk has a gambling act of 2005 and this act divides games into four or five categories like casual gaming mid-level gaming serious gaming high-stake gaming etc and then based on these categorization they have licensing regime and this applies across all games whether they are games of skill or games of chance a few moments before we saw that the games of skill are exempted from the purview of the state laws on gaming or gambling so who regulates it in case of India the games of skill are largely self-regulated there are bodies such as the online rummy federation that is torf which have developed the self-regulation codes for advertisements they have developed codes for the way of playing taxation etc here just note that torf is a not-for-profit society that is established under the societies registration act and it has been established to guide and support the online rummy industry in providing sustainable and healthy entertainment to players across India so based on this there are arguments that a basic level of licensing regime is enough but the operational regulation should always be with the industry well there are also other arguments that self-regulation is not satisfactory because there won't be any penal measures for any violation or for not following the set standards so that means we have both sides of arguments that is there are arguments also for and also against the government regulations but on a whole both sides support for licensing regime and they support to have a record of all the gambling events and to record all the monetary transactions so the conclusion is now it is up to the government to decide and enact a legislation to ban or regulate or license this gray area in the Indian law structure and as we saw in the beginning gambling is a state subject so states also need to make their own laws in this aspect so these are some of the points that you should know with respect to online gaming and online gambling let's move on to the next discussion this discussion is based on this oped article which talks about the important role played by the central armed police forces during the COVID-19 pandemic the oped article has been authored by a former inspector general of police of CRPF so let us see the important role which was played and which is continuously being played by the CAPFs in the combat against COVID-19 pandemic the syllabus relevant to this discussion is given here for your reference first know that the central armed police forces is a group of seven forces which are under the control of ministry of home affairs that is CAPF is a group of seven forces and they are armed rifles that is AR then the BSF which stands for border security force then CISF that is central industrial security force then CRPF which stands for central reserve police force and then we have the Indo-Tibetan border police that is ITBP then we have the NSG that is national security guard and finally we have the SSB which stands for Shastrasima Bell now in this table the roles and responsibilities of the forces are given for your reference you can take note of it now keeping this in mind let us discuss the oped article as you know the CAPF gallantly or bravely protect the borders of the nation from external aggression and also from infiltration of antisocial elements and terrorists this is not only their main role but they also assist the state governments like by aiding or assisting in internal security and this includes the law and order then they provide assistance in actions against the insurgency anti-nuxilism and they also play a crucial role in counter-terrorism apart from all these the forces assist the civil population through various area development programs community awareness programs community policing programs and mainly they also assist during the disasters and one of the classic example for this is the COVID-19 pandemic so first let us see the role played by ITBP that is Indo-Tibetan border police see ITBP was the first initiator of efforts against the coronavirus among the forces as a quarantine center was set up in Delhi to test and treat passengers who were arriving at Delhi's international airport from all over the world and this quarantine center was the ITBP's Chawla quarantine center in Delhi then ITBP was also the first to create standard operating procedures for hospital and quarantine and they also shared this SOP with other forces as a part of this ITBP formations are providing food drinking water and medicines to the local population in their area of operation then ITBP has also helped local authorities in the enforcement of the lockdown and according to the author the expertise acquired by ITBP personnel and the standard operating procedure prepared by them has helped even the states and other police forces in establishing their own quarantine centers and COVID-19 hospitals so that is why we have said that ITBP was the first initiator of efforts against coronavirus then similarly all other central armed police forces have been following a procedure like if we take the BSF that is border security force they started various measures for the welfare of the people in their area of operation they have also distributed ration and essential items among daily wage laborers they help the needy in remote areas they also organized medical camps for coronavirus and they distributed masks that were prepared by BSF tailors and they finally also created awareness about social distancing the next if you talk about CRPF that is central reserve police force the force set up helplines and they also created quick reaction teams to ensure the welfare of their force personnel and their families because since all the force personnel are assisting the government and the public in tackling this COVID-19 pandemic someone has to take care of their families also so this role was assumed by CRPF and even the CRPF began a new work from home regime and this regime was followed by the personnel who were on leave so even when they were on leave the extended helps like undertaking community help work some even use their limited savings and resources at their hometowns etc you would have heard about the constable who provided yoga classes to children and who distributed food packets in a village in Assam district and this was done as a part of their work from home regime only so like this many personnel used their own savings to help the people then if you talk about CISF that is central industrial security force they are augmenting COVID-19 protective gear and healthcare equipments for all its personnel who are deployed at the airports and the metro they are also following social distancing protocols without compromising the security additionally isolation facilities in all CISF units have also been created now while we are talking about all these forces we cannot forget the role played by national disaster response force that is NDRF here you should note that NDRF has 12 battalions and they comprise of around 1150 personnel who are drawn from CAPFs only and these NDRF personnel are equipped and trained to respond to the natural as well as manmade disasters they are also equipped for response during chemical biological radiological and nuclear emergencies or in short CBR and emergencies and thus they are the best suited to tackle a biological disaster like COVID-19 that is why they have been training personnel at land sea ports even at ad ports to handle the inbound passengers and to create awareness not only this the NDRF teams were also deployed on the routes that were taken by the migrant workers who are heading to their hometown such as Uttar Pradesh and Bihar and the NDRF teams have also helped the standard people to establish coordination with the state administrations so these were all these some crucial roles which we could point out in this small discussion that was played by the CAPF personnel now one of the main reasons for this oped article and why we are discussing is that these services by the CAPF personnel have not been adequately mentioned in the media so while we are hailing the care provided by healthcare professionals and the civil servants during this pandemic we should not forget about the important role played by the CAPF forces so we can say that CAPFs with all their heart and soul have been untiringly working to tackle one of the greatest disasters in 21st century so let us hope that the patriotic warriors of the forces shall emerge undoubtedly successful in the battle against this pandemic so here remember that if there is a question which talks about the role played by the security forces in handling disasters you can provide the example of the CAPFs and their role played during the COVID-19 pandemic there is played practice question will be discussed in the last session let's move on to the next discussion our next discussion is based on this news article which talks about the investments proposed by STPI so in this context first let us discuss about STPA and then we'll discuss about the news article STPA stands for software technology parks of India it is an autonomous society under the ministry of electronics and information technology it was set up in the year 1991 with the objective of encouraging promoting and boosting the software exports from India see STPA maintains internal engineering resources to provide consulting services training and implementation services and its services cover network design system integration installation operations and maintenance of application networks and facilities in varied areas so we can say that STPA has played an influential role in making India an information technology superpower so what are its objectives firstly it promotes the development and export of software and software services including the information technology enabled services then it also provides statutory and other promotional services to the exporters by implementing the software technology park or electronics and hardware technology park schemes it also implements other such schemes which may be formulated and entrusted by the government from time to time then its third objective is to provide data communication services including value-added services to the IT or IT enabled services related industries finally it also promotes micro small and medium entrepreneurs by creating conducive environment for the entrepreneurship in the field of IT or IT enabled services so the software technology parks of India that is STPA performs all functions that is necessary to fulfill these objectives and this includes establishing software technology parks or centers at various locations in the country it also performs financial management functions such as accepting grants donations and gifts from the government and corporations so with this let us discuss the news article it mentions that STPA is investing around 400 to rupees in setting up office and connectivity infrastructure across several cities in India and this incubation infrastructure would offer small technology firms a facility called as plugin play facility first you know that incubation infrastructure refers to the centers where transitory and facilitative assistance is given to these small enterprises or startups and the plugin play concept refers to the ready facilities in terms of building power water sewage connectivity then road connectivity besides other basic things like clearances in hand that is required to start the industry etc so in simple terms the incubation infrastructure of STPA will provide all the necessary ready services that is required to start a industry now in this manner the news article also mentions about a scheme which is the next generation incubation scheme in short ngis ngis is STPA is comprehensive incubation scheme its vision is to drive the rise of India as a software product nation this will make India a global player in development production and supply of IESSPs that is innovative efficient and secure software products this will further facilitate the growth across the entire spectrum of information and communication technology sector as envisioned in the national policy on software products of 2019 we'll discuss about this national policy on software products some other day now let's move on to the next discussion our next discussion is based on Ethiopia which is with reference to this news article it mentions that a six month state of emergency has been proclaimed in Ethiopia the emergency has been proclaimed in the northern region of Ethiopia that is in the Tigray region and this move is a part of an attempt of the government of Ethiopia to assert federal control over this region because the ruling party of this region has openly disobeyed or defied the federal authority and the prime minister of Ethiopia and that is why you know state of emergency has been proclaimed so this is the news today in this context let us have a brief discussion on Ethiopia and its geographical location Ethiopia is located in the northeastern part of African continent or we can say it is located in what is known as horn of Africa Ethiopia is bounded by Sudan and south Sudan on the west it borders with Eritrea and Djibouti in the northeast and it borders with Somalia in its east and southeast and it also borders with Kenya on the south so Ethiopia is a landlocked country but here remember that previously Ethiopia was not a landlocked country because the now existing Eritrea country was a former province of Ethiopia so when Eritrea was a province of Ethiopia it was bordering Red Sea also but after the 1993 cessation of Eritrea Ethiopia became landlocked country also remember that Ethiopia lies between the equator and the tropic of cancer that this country is rich in geographical diversity also because a large percentage of the country consists of high plateaus and mountain ranges and the country is dissected by major rivers such as Blue Nile, Tekeze, Awash, Omo and Wabi Shabel etc. Now in this as you know the Blue Nile is the chief head stream of the Nile River and this Blue Nile rises in the Lake Thana in the northwest of Ethiopia and remember the Nile River is the longest river in the world its length is about 6670 kilometers and its important tributaries are Blue Nile and White Nile and as you can see here the Blue Nile and White Nile merge in Sudan and they pass through Egypt and finally empties into the Mediterranean Sea then another fact that you should remember with respect to the river Blue Nile is that Ethiopia is building one of its largest dams in the world on this Blue Nile River it is the Grand Ethiopian Renaissance Dam which is being built on the Blue Nile River near the Sudan border so these are some of the points that you should remember regarding Ethiopia the displayed practice question will be discussed in the next session which is the practice questions discussion session this first question is regarding the schedule cast and the schedule tribes prevention of atrocities rules 1995 it is not based on the act but it is based on the rules of 1995 the first statement is the state government shall constitute a high-power vigilance and monitoring committee at state level headed by the chief minister this is a correct statement such state vigilance and monitoring committee is headed by the chief minister at the state level now second statement is the committee shall meet at least twice in a calendar year in the month of january and july to review the implementation of the provisions of the POA act now this statement is also correct the committee has to meet twice in a calendar year and in these months see here you should note one point that even though the rules were notified in the 1995 it is criticized that even though many ruling parties give election promises to tackle the oppression against the members of schedule cast and the schedule tribes but their track record after forming the government regarding the convening the mandated meetings as per the rules is extremely poor so based on this second statement condition that is at least twice the committee has to meet that means from 1995 to 2020 at least 50 meetings should have been conducted by the state governments but if you take the example of Tamil Nadu government it has conducted only four meetings so far since 1995 so there is a blatant disregard among the states over conducting the mandatory meetings of state vigilance and monitoring committees that are provided under the rules of 1995 and here both the statements are correct statements so the correct answer is option c both 1 and 2 now this next question is a map based question first statement is Ethiopia is a landlocked country and lies south of equator now this statement is partially correct Ethiopia is a landlocked country but it does not lie south of equator it lies north of equator as you can see here remember Ethiopia lies between tropic of cancer and equator now the second statement is it is located along the west coast of Africa now this statement is also incorrect because Ethiopia lies in the horn of Africa which is to the east of Africa and here the question asks for the correct statements and both the statements are incorrect so the correct answer to this question is option d neither one nor two now this next question is with reference to next generation incubation scheme first statement is its objective is to make India a global player in development production and supply of innovative efficient and secure software products the statement is correct it is the objective of ngis now the second statement is it is implemented by the ministry of science and technology now this statement is incorrect because ngis is implemented by software technology parks of India which comes under the ministry of electronics and information technology and this question also asks to choose the correct statements so the correct answer to this question is option a one only now if you take this next question consider the following forces national security guard railway protection force indo tibetan border police national disaster response force which of the above forces are part of the central armed police forces now during discussion we saw that CAPF consists of seven forces that are under the control of ministry of home affairs and this includes a some rifles border security force central industrial security force central reserve police force indo tibetan border police national security guard and shastra sima bal so that means only one and three should be in answer so the correct answer is option b one and three only you can also attend this question in another way that if you know that national security guard is a part of central armed police forces then you can easily arrive at the correct answer which is option b because one is present only in one option now when this know that the railway protection force was constituted under the railway protection force act of 1957 and it functions under the ministry of railways and then the ndrf it was formed under the disaster management act in 2005 and it functions under the ministry of home affairs and it has 12 battalions three each from bsf and crpf and two which from cisf itbp and ssp now let us take these two main questions one question is based on gs paper 2 it is about the online gambling activities and this question is based on gs paper 3 which is about capf so you can write the answers and post it in the comment section we will review it and appropriate suggestions will be provided within a reasonable time frame whether if you come to the end of today's engineers analysis if you like the video don't forget to like comment and share and do subscribe to shankar eyes academy youtube channel for more updates related to civil service examination preparation


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Welcome. I think we before we officially start we need to hold for a few seconds to make sure to that we're going to have the live stream started and also there are a few people that are still coming into this call so let's wait another maybe another minute and then I'll I will tell you once we're live and then we can keep oh I've just been told that we were live so hello and welcome. Thank you for being here. My name is Chantal Bilodeau. I am the co curator of the green rooms. And this is the first session on the second day of the green rooms which is produced by English theater at the National Art Center and presented by folder in collaboration with the Canada Council for the arts, the city of Kingston, the National Theater School and how realm theater comments. And I'm very happy to have you here, both all of you who are on the skull and also people who are watching us on the live stream. Before we start, I would like to acknowledge that mission control for this event is located in Kingston, Ontario, the traditional territory of the Anishinaabe and the Haudenosaunee and the Huron Wandaat. Kingston is covered by treaty 57 and the territory was acquired in 1783 in Crawford's purchases. And now it is my great pleasure to introduce you to Jennifer Atkinson. Jennifer is a senior lecturer in environmental humanities at the University of Washington both out, and she's going to talk to us about climate anxiety. While we she's presenting please feel free to use the chat to comment along the way. So here's to you Jennifer. So I'm going to go ahead and share my screen for everyone to put this in presentation mode. And I apologize I'm going to be working off of two screens here so I've got a PowerPoint on one and notes and zoom on the other so I might be looking sideways part of the time. If that's a little bit irritating, feel free to just minimize me or focus on the slides. So thank you again my name is Jennifer Atkinson and I was asked to come and talk to everybody based off of a seminar that I've been teaching on eco grief and climate anxiety at the University of Washington for the past three or four years. I'm joining you today actually from Santa Barbara, and I want to acknowledge that I'm on the occupied land of the Chumash people. I'm really grateful to everybody for joining in these incredibly turbulent times. Jennifer you're muted. Oh, I'm sorry about that. Can everyone hear me now. Yes. Okay, okay, sorry about that. Did, did you hear any of my introduction or was I muted the whole time. We caught most of it. Yeah, just after your land acknowledgement. Okay, okay, I was expressing my gratitude to everybody for joining in these troubled times. I also think that many of us see this as a moment of really historic opportunity and insight that is laying bare in very visceral ways the intersection of our climate crisis are the racial disparities of the COVID pandemic and state violence against black people. And I think the connection between these three forms of structural violence is expressed most powerfully in that image of suffocation, which is both literal and metaphorical right it's a symbol of a lived reality. I found up in the words, I can't breathe right the last words, George Floyd spoke as he was suffocated by the police in Minneapolis. It's the experience of those whose lungs shut down from COVID-19. Every day experience of marginalized people, mostly black, brown, indigenous, and poor people who cannot breathe or thrive in their polluted communities or under the oppressive violence of climate change. And these are intimately connected the the same black communities that are targets for police harassment. And violence are dying at the highest rates from COVID-19 death rates in black communities is three to six times higher than in white communities in the US black workers are also disproportionately impacted because they make up the majority of essential workers, which puts them at risk. And now we have a whole series of scientific reports showing that the coronavirus patients are more likely to die if they live in areas with high air pollution. And of course those are neighborhoods where people of color live. Black people are 75% more likely than white people to live near oil and gas facilities within the US. Nearly one in three black people live within 30 miles of a coal fired power plant, and their asthma rates are astronomical. And all of that compromises a person's ability to survive COVID-19. And so before turning to my discussion of climate grief, I wanted to share this reminder that this is our work.  And while my own research focus is on mental health impacts of climate injustice, all three of these forms of structural violence intersect really at the core of that issue. Okay, so if you logged on today, I'm sure that you already know the climate situation is very bad. Earlier this year, this was just back in February, Antarctica hit the highest temperature ever recorded on the continent, 65 degrees Fahrenheit, I'm joining you from the US behind the times a bit. Ocean acidification is getting worse by the year. The UN report said that one million species may be pushed to extinction in coming decades. And just since the 1970s populations of vertebrate wildlife have declined by 60% on average worldwide that's 60. The Arctic Ocean is expected to become essentially ice free during the summers by 2050. Weather, this is something that we're seeing in lifetime, there will be more frequent and more disastrous weather events like floods and mega fires and hurricanes and coming years. And people of color and poor communities are always hit hardest and give it the least resources for recovery. So we need to be careful to not use the term natural disaster, which makes it seem like the harm or loss of life was a pure act of nature. Right, no one's responsible and there's no way to prevent or mitigate that harm. The wildfire flames, or the wind and water from a hurricane do involve natural elements but that's not where the disaster lies. A disaster is what happens when those elements collide with social structures that have left certain people vulnerable and that failed to support them in preparation or in the aftermath. While wealthy communities have the resources to insulate themselves or evacuate and withstand the impact. So there's nothing natural about those disparities, they're deeply social and political. And then of course, and this is way too long ago, probably to even remember now but before COVID-19 took over the news this last winter, the biggest story of 2020 was the fires raging across Australia. Before that the Amazon was burning. So, all of this attention to the physical impacts is incredibly important, but exclusively focusing on external damage overlooks the landscape of damage that we are carrying inside of us. Moving through an age defined by so much destruction of life is bound to mark us by invisible traumas. And this is the question that I've been wrestling with in recent years. What kind of emotional and psychological toll are we experiencing from absorbing this relentless and heartbreaking loss. But one of the problems is we don't live in a culture that openly mourns these kinds of losses, and that makes it hard to fully process their personal impact, or even to recognize that they exist, because most of us don't have a language to talk about it. That is starting to change in recent years terms like climate anxiety, eco grief and climate despair have crept into our vocabulary. And it's not just climate activists who've adopted this language. The American Psychological Association put out a major report in 2017 documenting this mental health crisis. Climate psychology has become a new field as therapists are seeing more and more patients with eco anxiety and depression. And researchers like Steven running have mapped our responses to environmental loss on to the classic five stages of grief. There are a lot of different models out there and the process is not necessarily linear. I'm sure everybody has gone through these stages at some point right and you can go back and forth between denial anger depression. So, what I want to do is give examples of four different groups that are experiencing climate grief and then a few insights that we might take from each of them. The first group are students and young people, and this is the group I know best they're the reason that I got interested in this topic. I've taught at the University of Washington for the past 11 years, and every year I've seen more and more despair among undergraduates. On this slide, these are just some quotes from the first day of a class I taught this last fall students tell me that they don't want to have kids because they could grow up in an apocalyptic future. Some of them have trouble sleeping at night with their minds playing scenarios of water wars and climate refugees and mass extinction. They feel anger towards the previous generation that handed them this mess, which can include their own parents. And since COVID-19 this resentment is expressing itself in some new ways.  She's the founder of the International Youth Movement Zero Hour. And right after lockdown she wrote an op-ed for the Washington Post saying, look, for years we've heard the same excuse that we can't make dramatic and quick changes. It would be too disruptive. The economic impacts would be too severe that we need to be incremental. But the coronavirus has just completely blown that cover. We can make immediate changes when people understand that emergency threatens them personally. And this is where that sense of generational injustice comes in. Margolin notes that quote, the way the coronavirus disproportionately affects older people is the exact way the climate crisis disproportionately affects young people. The COVID fatality rate of course is significantly higher for people over 65, but when it comes to the climate crisis, most of those statistics are flipped. It's young people that are going to suffer the most. And by the way, I just want to note that in response to the coronavirus Margolin is clear that she takes her responsibility very, very seriously. She's following all the official precautions to protect those who are most vulnerable and urging everyone around her to do so as well. But her generation is very aware of the hypocrisy that this exposes. So here's what she writes to our leaders quote, my generation is giving up our youth, our schooling, our fun and our freedom so that you can see next year. When this is over, you may have to keep giving something up so that we can live or so that we can see next century. In the second group, I would highlight our scientists environmental scientists suffer some of the highest rates of the eco depression and despair, which is not surprising. Since they're documenting the disappearance of our natural world up close. If coral reefs or rainforest or some species of wildlife is your life's work, then watching it die can be traumatizing. And Wilkinson is one of the senior writers of the book drawdown, and she once said there is no way for me not to have a broken heart on those days. But coping with this is especially hard for scientists because their field so prioritizes objectivity and dispassionate discourse. There was a kind of stigma around discussing subjective or emotional responses. So many scientists actually worry about compromising their professional credibility by appearing too emotional. Then a third category of impacted groups are all of the communities on the front lines of this crisis who are directly impacted this isn't just something that they read about in the news. There is now an extensive body of research, including a major study from the APA linking climate disruption to chronic anxiety and depression, post traumatic stress, substance abuse, suicide or suicidal thoughts, sleep disorders, and a lot more. And not surprisingly, again, poor communities as well as black indigenous and communities of color are suffering the heaviest impacts, and therefore the most dramatic emotional toll from climate assaults. These groups already have inadequate access to affordable shelter and healthcare, reliable emergency services or even drinking water. So it's infinitely more challenging to recover from or survive climate disasters and displacement. And Hurricane Katrina is one of the most extensively studied disasters to date. The APA reports show that one in six people impacted met the diagnosis for PTSD and suicide or suicidal thoughts more than doubled for displaced people in New Orleans.  Then you can go to the opposite side of the world where reports of a mental health crisis are coming out of Australia in the wake of the recent bushfires. And just a decade before that Australia had suffered through the longest drought since Europeans settled the continent, which devastated farmers crops and livelihoods. The studies of that disaster showed a spike in substance abuse in chronic depression and domestic violence as well as, you know, other mental health impacts for farmers. Or if you head to the Arctic, indigenous people are talking about how the warming climate is wiping out traditional hunting and cultural practices and keeping them from traveling to ancestral sites because the landscape is melting beneath them. Among those communities, suicide has gone up as well. People say that their cultural identity is being devastated. I think this quote here from an Inuit woman captures that cultural and spiritual erasure where she says Inuit are people of the ice. If there is no more sea ice, how can we be people or how can we be people of the sea ice. And in fact all indigenous communities with cultural or identity based roots in the natural world are at very high risk of experiencing trauma from environmental loss in their homelands. So questions about colonialism and racism are fundamental to this mental health issue. And then the final group that is suffering from climate anxiety is everybody, whether we're consciously aware of it or not. Even if you've never fled a wildfire or lost your crops to drought, everybody's daily life is changing in a thousand subtle ways. And we've all lived through these slow moving changes like the loss of bees and songbirds in our backyard or dying trees along the road could be fishing trips where you come back with less every year. All of that can add up to a deep sense of loss. And this is what philosopher Glenn Albrecht has named Solastalgia.  But with Solastalgia that that happens while you're still at home. It's the trauma and helplessness of watching your surroundings become unfamiliar. So he defines this as the condition or combines this condition as a homesickness experienced without ever leaving home. And I think this is a really powerful concept because it gives us a way to talk about some of the invisible aspects of environmental experience that are so fundamental to our identity and memory and sense of self. Even in our age of screens when more and more experience has become virtual, there are still really powerful ways that we relate to the physical world through our bodies and our senses. Whether that's the constant background sound of a river or frogs and crickets at night could be the way that you experience weather and temperature or the smell of air during different seasons. Those sensory aspects are integral to everyday experience. Apologies for the disruption. And I'll get a text message if something goes wrong again here. So what I just in in in looking at those four groups, I wanted to give a snapshot of some different ways that eco anxiety and grief are experienced. I want to shift a little bit now and say a few words about how we typically think about grief and how we might reframe it in more empowering ways. This is a topic that I've been exploring in my podcast facing it, which was just launched a month ago. You can find it on any podcast apps out there or also on my website. And in a nutshell, facing it is looking at how grief might actually be a valuable resource for us in the fight for climate justice. So I'm going to read a two minute excerpt from one of the episodes that episodes that introduces this idea. When I first launched my seminar on eco anxiety. I was every bit as distressed as my students and looking for ways to extinguish my grief for all the suffering, but something unexpected happened along the way. I had always thought of grief as a bad thing, a dark state to avoid or overcome as quickly as possible. I thought that feeling grief was like succumbing to a preventable illness, or that once it took hold, I might fall into a bottomless hole of despair. But in time it dawned on me that maybe we were seeking solutions to the wrong problem. We all wanted to fix the way we felt so we could go back to feeling happy, but grief isn't something to be fixed, because it's not dysfunctional. It's a healthy and necessary process we have to undergo to heal. In fact, grief can be a tremendous source of wisdom as we move into an uncertain climate future. I know this may sound controversial in a moment when environmentalists are urging us to focus on hope, but the two are not mutually exclusive. And for many people, grief may be an even more powerful force for transformation. First, grief isn't just one of many options for accepting loss. Grief is the process of accepting loss. I get why many people working towards sustainability want to sidestep emotional issues and push the public straight into action. The situation is urgent and dwelling on our feelings can seem like an extravagance as the fires close in. But the problem is, when we tried to jump straight to the final step without first processing the emotional toll of all this lost beauty and life, we're bypassing the very insights that motivate us to fight for hope in the first place. Ignoring ecological grief is like trying to rush through any great loss, a job, a home, someone you love, without pausing to acknowledge that what you're leaving behind. In all of those cases, we're not just losing something we once had. We're also losing the future that many of us had counted on. We can't act creatively and honestly in this new reality if we believe we're still living in the old one.  Denial isn't just a description for those who reject the science. It describes university professors like me and scientists who devote their lives to studying climate change and activists fighting to keep things from getting worse. We understand the problem intellectually, but we don't live as though we do. We accept the facts, but we haven't felt our way through what those facts mean, how our lives, how all lives will be undone in some way. We're like the person who knows a loved one is dead, but hasn't let that reality penetrate to their core, where it will reorganize all the ways they relate to the past and future and determine all they will have to let go of. So if you just rejoined in the middle of that, I was reading an excerpt from my podcast, Facing It, which is towards this issue of climate change and anxiety. And as the podcast progresses, I'm also really trying to push beyond just reframing grief as something that's not bad. So also consider ways that it's actively good. And there are three reasons that I would make that claim. I'm sorry, Jennifer, can you bring the microphone closer to you? Yeah, yeah. And I can try to speak louder as well. Yeah, that's good. Thank you. Sure thing. So the first point is that is that grief arises from deep attachment and connection. It's a sign of love for our world. You will not grieve for something that you don't love. Grief can also be a way of affirming our connection and empathy with other species and recognizing that our identities and well-being are entwined with other lives. So we shouldn't think of grief and love as opposites, but actually as two sides of the same point. And Seattle artist Chris Jordan has written that when we try to be cheerful and suppress our grief for the world, we're also suppressing our love for it. And I think this is at this point for a moment because I think it offers some important insight for the ongoing debate in climate circles over how we motivate people to act. This is a perennial question, right? What's the most effective affect in getting people to respond? Is it fear? Is it hope? Is it anger? Is it guilt? If you look at environmental communication in recent years, there's been an overwhelming focus on hope as the key to political action. I'm going to make sure the volume is up a lot enough here. But a lot of scholars point out that hope can actually be a way of deferring action onto the future or onto other people. And hope can let us off the hook by luring us into a false sense of comfort that everything will turn out in the end. And I do want to be clear. I'm not saying that pessimism is a strategy. And, you know, of course, hope is incredibly complex and it's much more nuanced than I have times at school right now. What we mean by that term is a whole seminar unto itself. There's active hope. There's critical hope. What I'm referring to here is the easy version of hope that can quickly become, I hope someone else fixes this. And that's what Derek Jensen's referring to in his quote. We need to remember that hope is not the end game and be disciplined in asking ourselves, what is it that we really want? And for me, getting people to act is infinitely more important than getting them to feel hopeful. Greta Thunberg put this really eloquently in her speech where she said, she doesn't want us to have hope. She wants that our actions result in hope. And Emily Johnson is a climate activist who also warns about getting tangled up in psychological distractions that are just about feeling good rather than committing ourselves to acting on behalf of justice and our obligations to each other. So she says that even in a hopeless state, we still have the chance to make a space for hope to act in such a way that hope might exist for others who come after us. So this is where I come back to grief, right? Because grief is by definition a function of love, while hope is not. You can feel hope without love, right? I hope there's a parking space open. I hope my team wins the game or I hope my battery doesn't go out. You cannot feel grief without love. That's what grief is. And I think that love is far, far more powerful in motivating us to fight than any other affect. There is just no limit to the lengths that we will go to protect what we love, even when we don't have hope, right? When someone you love is terminally ill, you don't stop acting on their behalf just because the situation seems hopeless. You do whatever you can, the odds be downed. Okay, the second positive aspect of eco grief is that it breaks down boundaries that we've created between ourselves and other species, as well as other humans. In our culture, obviously there's a hierarchy of lives that matter and lives that don't. Some deaths receive elaborate mourning rituals and public tributes while others are trivialized and ignored. The marginalized groups know very well how this absence of public grief dehumanizes them, which is why Black Lives Matter and people seeking justice for murdered Indigenous women and LGBTQ activists all use public protests and visuals to demand that those deaths aren't made invisible. And then when we refuse to shield ourselves from the pain of other species death, we take part in what scholars call resistant mourning, which consciously chooses to hold onto feelings of pain and grief to spur a sense of responsibility for those losses. I'm going to skip forward here. I'm going to pause the makeup for some time. Then third, Indigenous scholars argue that grief can be a valuable lens for deepening the discussions of climate colonialism. Ron Reed is a traditional fisherman and also the cultural biologist for the Kark tribe in California, close to where I grew up. And he published a fascinating study on the emotional impacts of declining salmon in the Klamath River, which has devastated his people's way of life based on fishing. He writes that for Indigenous people in North America, quote, land, plants and animals are considered sacred relatives, and thus their loss becomes a source of grief. So what happens then when we recognize and center those emotions as part of the ongoing experience of colonialism, and we frame collective grief as its own index of environmental injustice. He writes, quote, because the dominant non-native society does not recognize the deep emotional ties we describe between humans and the natural world, Kark grief and other emotions related to their loss is invisible. And that invisibility and lack of legitimacy just compounds the harm done to Indigenous people. This is what's referred to as disenfranchised grief, a loss that's experienced but can't be openly acknowledged or publicly mourned. Okay, so keeping this context in mind, I want to wrap up by highlighting some strategies that I typically share for managing climate despair. I don't have time in this short session to cover all of them, but I do discuss four main strategies in my podcast. That particular episode is, it's only about 20 minutes long. And for today, I'm just going to focus on the final one. Number four, take action. Action is the best antidote to grief. There's nothing that's more therapeutic. And I say that it's action that gives rise to hope rather than, you know, it's not the other way around. This always gives rise to the question, what type of action is most effective? There's no single response to that, which feels both daunting and liberating. One thing that makes the climate crisis unique is that it is truly all-encompassing. What's happening up in the atmosphere is only a symptom of something much, much more complex brewing down below. Our economy, our consumer way of life, agricultural and food, it's about the books that we read our children, the way we design cities and buildings, the stories and images and art we put out into the world. Sarah Jacquette Ray has said, in the climate battle, the front lines are everywhere. And that's both a challenge and an opportunity because it means there are endless ways that we can engage. Every person alive will be impacted and there's a protagonist in this story so we can all contribute using whatever tools we have. And I'll skip forward in those just to get to the arts. For those of you joining today, I imagine that the most effective intervention you can make is through the arts. And I just can't overstate how important it is that we get away from the habit of leaving climate discussions up to scientists and policymakers. For decades, those fields have dominated this discussion and the result of that compartmentalization really has been disastrous. It's left a majority of the people on the sidelines of the conversation and has massively delayed our ability to build the critical mass we need for genuine political transformation. I think that storytelling is arguably the most important resource that the arts and the humanities have to offer, because narrative is the oldest way that humans have of making sense of the world and our place in it. And of course many of the dominant narratives in our culture have destructive plot lines. We're living by narratives of controlling and consuming nature narratives of human entitlement and exceptionalism as a species. And when we never encounter alternative narratives we become trapped by a sense of inevitability about those structures. While the arts of imagination I really think are the ultimate tool for helping us to envision alternatives. And I just want to quickly click over to this page that I created on the environmental humanities. If you go to my website it's under resources here and then click on environmental humanities. And this is something I set up so that artists or writers or educators are free to use if you're running workshops or teaching or you just want to learn more yourself about the intersections of the humanities and the environment. In this particular section on environmental arts I draw on examples of how different art forms specifically engage climate grief and despair. So there are examples from music, from the visual arts, from poetry and performance, and from ritual and other performance practices. And each of these is paired with discussion prompts and further readings. Then there's activities below that help tie everything together. And plus there's a little bit of theory here that we might use as a framework to think through how the arts represent and make visible these invisible dimensions of the climate story. And this part is using Rob Nixon's theory of slow violence. So you're welcome to draw on that if you'd like. There's also a section on storytelling. I think all of you know the general public response to your medium better than I do, but I hope that I can really embolden you by saying that I work with a lot of students and colleagues in the sciences and STEM fields. And they are so hungry to explore climate issues through arts and humanities, because they feel just as deeply about these issues as anyone, but they're working in a professional culture that doesn't really make the space to express their passion and their humanity. So I've just found a lot of openness from folks in the sciences to partner with the arts, especially maybe over the last five years I feel like there's been a real sea change. They know that after 30 years of clobbering the public over the head with with hockey stick graphs graphs and the data data centered approach to to climate change that approach just hasn't worked. And that it's it's the arts that will help us really mobilize the public and help us envision what a more just and sustainable world could look like. Okay, so I'm going to wrap up here. I think the last thing that I want to say. Before we go to breakout rooms is that I think getting engaged in climate solutions helps build solidarity. And one of the main reasons that people feel hopeless and depressed in the face of this threat is that they think they're alone in their concern. And when we feel isolated, we're not likely to act. So cognitive psychologists emphasize how important it is to imagine ourselves as part of a team.  But if we see ourselves working collectively, rather than individually, we can recognize that all contributions sync up with a larger network of change. And this is what Adrian Marie Brown calls emergent strategy, a movement that spirals out from all kinds of small local actions, and connections to create more complex systems. As economist Donna tell a meadows makes a similar point when she reminds us to think in terms of leverage points, where a small shift in one thing can produce big changes in everything. This is something that I love from Rebecca Solnit's book, Hope in the Dark. And in the 1960s, the women's strike for peace was the first organized anti nuclear movement in the US. And when they were interviewed participants said that they felt like their efforts had achieved nothing at the time, but in fact they ultimately contributed to major victories like the ban on above ground nuclear testing. This is an excerpt this will be the last thing that I will share with you because I know we need to move to breakout rooms here. The woman from the woman from the woman from WSP told of how foolish and futile she had felt standing in the rain one morning, protesting at the Kennedy White House. She heard Dr. Benjamin Spock, who had become one of the most high profile activists on the issue, say that the turning point for him was spotting a small group of women standing in the rain, protesting at the White House. If they were so passionately committed, he thought he should give the issue more consideration himself. So I think this is a reminder that social change is hard to measure. But that should be reason for hope rather than discouragement, because every time we have a conversation or share a book, or inspire somebody through through our work, those actions may get multiplied by a larger network that we have never even met. So close with this quote from Margaret Mead it's a line I've always loved. She says, Never doubt that a small group of thoughtful committed citizens can change the world. Indeed, it is the only thing that ever has. So, as you move to your breakout rooms, there are a few discussion prompts and these will also appear in the chat room so that you can consult them. You're going to be broken up into groups of four. Please don't limit yourself to these prompts. I'm sure there are many things that emerge for you that you might want to discuss in those breakout rooms. I'm going to be floating around between the different rooms just to listen in or if there's anything else that I can contribute or comment on, I'd be happy to do so. But the real kind of question here I think the main one is just what is your main dark emotion in response to climate change, and perhaps how does that manifest itself in your work. Okay, so I'll stop sharing here and I think our facilitators are now going to take us to the breakout rooms. Danse, hi everyone. My name is Clayton Thomas Mueller. I come from Pugetwagon Cree Nation Treaty Six Territory, but I live here in the city of Winnipeg in Treaty One Territory. And I've been a part of the curation team of the green rooms for the last while here and similar to a lot of you, took part in Black Lives Matter Solidarity protests the other day. And of course, and consistently, you know, trying to adjust to a new world with this pandemic crisis. As many of you have made the connection already, you know, the connection between racism, systemic racism, white supremacy and patriarchy and, you know, the current landscape we as human beings are facing.  And of course, you know, this existential threat of climate change, you know, now more than ever, it's so important for people involved in the arts community to get up and to make those connections and to make expressions through your form that help people connect the dots. You know, quite often information is static and sometimes it's important to curate things for people so that they can, you know, make the changes that they need to make. So I look forward to spending some time with you in the green room and yeah, we can do this. My name is Ian Garrett. I'm director of the Center for Sustainable Practice in the Arts at Think Tank on the intersection of sustainable development and arts and culture and associate professor of ecological design for performance at York University. It's been my pleasure to be on the curatorial team for the green rooms and to contribute to the NAC cycle and theater and climate change at this time of critical mass and excitement around reimagining the way that civilization society will work and perform in a sustainable future. My name is Kendra Fanconi. I'm here today in Wexham, seashell traditional lands also known as Roberts Creek, British Columbia. I'm part of the curatorial team of the green room during this time of COVID pause that I hope is an opportunity for a green revolution. My name is Sonali McDermid and I am a climate scientist at New York University's Department of Environmental Studies based in New York City. And I am humbled and privileged to serve on the curatorial team of the green rooms during this unprecedented time of change. And I think artistic events like the green rooms gives us the ability to re-envision and re-imagine the world that we would like to see. And so I hope the next few days provides you some inspiration, some room to discuss and process everything that's happened and that's happening both currently and in the long term. And provides for you a way to think about creative solutions to communicate and represent these really critical pressing issues and also have some fun. Stay safe and be well wherever you are and I look forward to seeing you at the green rooms. Alright, I'm a professor in Earth and Environmental Sciences at Dalhousie University in Halifax, Nova Scotia. I have been part of the NAC green rooms curatorial team and I'm really looking forward to working with all of you. Hi, I'm Sophie Traub and I'm calling in from Oregon by way of Toronto, Ontario. I have been the associate curator of the green rooms during this time of enormous transition. When innovating ways of gathering remotely and meaningfully to centre a conversation about climate justice and to explore its interconnectedness with racial justice and with Indigenous resurgence is so important. Hello everyone. I'm sorry this was such a short time. I hope you had enough time to have a few interesting discussions. We can't really go over because we have another session starting directly after this one. So, I want to say thank you. Is Jennifer back? Is she here? I am. Okay, hi. I want to say really thank you Jennifer. This was a wonderful very thought provoking presentation. Thank you everyone for attending everyone who is in this room and everyone who is watching us on the live stream. Coming up in just a few minutes at four o'clock Eastern time is a panel titled How Artists Respond to the Climate Crisis and with artists Kendra Fankoni, Anthony Simpson Pike and Ken Schwartz, and it will be moderated by Kevin Matthew Wong. Yeah, so thank you so much. We hope you can join us for the next one. We have a series of panel throughout the day and then please come back. If you're still up at 10pm Eastern time tonight please come back for the dance party. We'd love to see you move and I will end this call now and we'll see you on the next one. Thank you. Thank you, Chantal.


In today's video, I'm going to do a resource walkthrough of a brand new resource called Lingo from the Anaphoid Centre. This is a resource that's really caught my eye. It's beautifully put together. It's been co-produced by children and young people and all the way through there are quotes and ideas directly from children and young people. The resource is about how we should talk to children and young people about their mental health and it's based on two surveys, one with children and young people and one with adults. Both of them looking at those conversations that we have around mental health and the difficulties that there might be in having those conversations. It's a really practical resource that opens up the conversation. It gives really good ideas for questions we should be asking ourselves here and some really good pointers for best practice too. Before we go ahead with the resource walkthrough, I'm going to first summarise very briefly the findings from the surveys with children and with adults about mental health conversations. Now the first thing was that the thing that really held kids back from talking to adults about their mental health was fear or worry about the adults' reaction. They were worried that adults wouldn't understand what they were trying to say. The thing that made the biggest difference was when adults had time to stop and listen and children felt that adults would really benefit from having better awareness of the issues that face children. In the adult survey, we found that adults and professionals were really worried that they might say or do the wrong thing. They wanted to have more awareness of the issues that are facing children and young people and they felt that in order to respond well, they really needed to know about their young person as an individual. Okay, so let's take a look. Right from the start, I love it. It's really appealing. The images are great and it makes it feel less scary. This kind of opens up this conversation quite a bit for me and it makes me want to pick it up and read it and hopefully it kind of feels the same for you too. Now the first few pages are taken up by explaining the project and the methodology and that kind of thing. This is put together by the Anaphoid Centre who are always really keen to share about the evidence base behind what they're doing. They do lots and lots of research kind of work to a high standard. It's really important for them that they explain what's kind of gone on here. Then we come to look at the breakdown of what was actually found out during the course of this research. Now they really clearly outline the results here and they give really clear discussion points that help us to think about and then what. So what should we do with this information? What's it actually telling us? We do this first with the young people's questionnaire and then we go on to see what we learned from the adults and professionals questionnaire and again it's a really similar style and for each of the points again we have these discussion points. So it gives us really clear call to action and questions we could be asking ourselves if we're looking to improve our communication with children and young people. And then one of the pages which is perhaps least attractive but really really informative is the conclusions area and it is worth just kind of going through to the end here to find the conclusions just because it's a really nice summary of what's included throughout. And that's about it really other than it does go on to link through to some of the useful resources. These are mainly linking through to other resources put together by the Anna Freud Centre which is to say are really worth checking out because they've put together some really great stuff. So there you go lingo a new resource which hopefully you will find helpful. It'll be really interesting to hear your thoughts on whether it was good having this kind of resource walkthrough and whether you'd like me to do this with other resources in the future. Always looking to create as useful content as possible for my network so do let me know if you liked it. Also if there's other resources that you would like to see me walk through for you then let me know. I will link to the resource in the description down below the video so please do go there go check it out and hopefully you'll find it helpful. Okay thank you and bye bye.