Good evening everyone. Thank you for joining us for our conversation between Tania Lunsford-Links and Dr. Albert Broussard. In conjunction with Tania's exhibit, we were here. We have a lot of you joining us today, so I'm just going to give it a minute to let everybody join us. Happy Black History Month, everyone. So before we get started, I want to acknowledge that the library is located on the unceded ancestral homeland of the Ramaytu Sholoni peoples of the San Francisco Peninsula. As the original peoples of this land, the Ramaytu Sholoni have never ceded, lost, nor forgotten their rightful responsibilities as the caretakers of this place. We recognize that we benefit from living, working, and learning on their traditional homeland. As uninvited guests, we affirm their sovereign rights as First Peoples and wish to pay our respects to the ancestors, elders, and relatives of the Ramaytu Sholoni community. At the library and as the African-American Center, we also honor the gifts, resilience, and sacrifices of our Black ancestors who toiled the land, built to institutions that established the city's wealth and freedom, and survived anti-Black racism despite never being compensated nor fully realizing their own sovereignty. Because of their work, we are here and will invest in their legacy. We acknowledge the exploitation of not only their labor, but of our humanity and through education and outreach, we are working to repair some of the harms done by public and private actors. So happy Black History Month, everyone. I'm Shauna Sherman, Manager of the African-American Center. We're so glad to see you here. We have a bunch of programs and including this one for our Black History Month programming that's called More Than a Month. To find out more about all the programs we're offering this year, visit sfpl.org and click on the More Than the Month icon. I'm just going to run through a couple of programs here before we get started with our show. In addition to the Weaver Here exhibit, we have a new show at the main called Toward the Black Aesthetic, Kenneth P. Green Seniors Photographs of the 1960s and 70s, which is on view in our Jewish Gallery and in the African-American Center through April 21st. In the Jewish Gallery, you can see Mr. Green's photos of vibrant and beautiful Black women. And in the African-American Center, we have pictures, we have images of African Liberation Day May 1972. Please come and check that out. And to put that exhibit into context, we'll be hosting Dr. Tanisha C. Ford in conversation with Dr. Tiffany E. Barber to talk about Black women's style. And that'll be happening in our virtual library at the end of the month. And the next, the very next day, we'll be talking to Dr. Jacqueline Francis, who will be in conversation with Virginia Smiley, board member of the San Francisco African-American Historical and Cultural Society, to talk about Sergeant Claude Johnson and the new exhibit that's at the Huntington Gallery in Southern California, and the new book on him as well. And we're also hosting a special conversation for our On the Sames book this month, which is On the Rooftop, written by Margaret Wilkerson Sexton, who will be in conversation with Dorothy Lazard at the African-American Art and Cultural Complex, which is offsite. It's at 762 Filton. And that'll be happening on February 27. Doors open at 6.30. And the event is at 7 p.m. And last but not least, we were here. Our main event for our program tonight by Taniya Lungsford-Links is on view on the third floor of the main library through March 1. Now, since the We Were Here exhibit has been up at the library, I have been so delighted with the reaction people have had for this exhibit. Our biggest gratitude for Taniya for bringing this exhibit to the library and to our exhibits department for helping put it up and to the San Francisco Arts Commission with partnered with the San Francisco Public Library in the Artists in Residence program of which Taniya was a part. This exhibit not only showcases Taniya's wonder for writing, it also shows an important part of our African-American San Francisco past. And I'm so delighted that Taniya has brought Dr. Albert Broussard to be in conversation with her to talk about his interview with Aurelius Alberga in 1976. Now, before I bring Taniya Lungsford-Links to the screen, I'll give you a little introduction. Taniya Lungsford-Links is a writer, abolitionist, and fourth generation black San Franciscan on both sides. A proud alum of voices of our nation's Vona and the Lambda Literary Retreat. She has been awarded an individual artist grant from the San Francisco Arts Commission as well as Residencies at the Headlands Center for the Arts, the San Francisco Public Library in Collaboration with Radar, Mesa Refuge, the Rising Voices Fellowship at Vermont Studio Center, Oxbow, the Erica Landis Scholarship at Squaw Valley Community of Writers, and the Grace Paley Fellowship at Under the Volcano. Her work has been published in Foglifter, the Lambda Literary Anthology, and in Nothing to Lose but Our Chains, Black Voices on Activism, Resistance, and Love. Lungsford-Links earned a BA from Columbia University and an MA from the California Institute of Integral Studies. She was a 2022 San Francisco Public Library San Francisco Arts Commission Artist in Residence and is currently working on her first novel. I'm going to stop sharing my screen and bring to Nia to the stage. Welcome to Nia. Hello, hello. Hi, everybody. Thank you, Shana, for that introduction. I'm so grateful to be here tonight in conversation with Dr. Alba Broussard to share and honor and learn more about his fantastic work, some of which we get to see and we were here. I want to thank you, Shana, for stewarding the African-American Center at the Library, for really bringing our community together and creating a home and a space for us. Thank you also, Allison, from Exhibits at the Library for all of your work and support in making the show happen. And thank you, Maysoon, Waswas, for also being such an integral part of the community. And, of course, thank you, Dr. Alba Broussard, for being here and for creating the work that made all of this possible. I'm going to read your bio. Thank you. Yes, Dr. Alba Broussard is the author and co-author of numerous books, including Black San Francisco, The Struggle for Racial Equity in the West from 1900 to 1954, American History, The Early Years to 1877, African-American Odyssey, The Stewards, 1853 to 1963, and The American Vision. His recent work includes considerations of African-American civil rights dialogues in Hawaii. Thank you. Thank you for joining us, Dr. Broussard. Hello. Thank you for the invitation, absolutely. I'm looking forward to this very much. Yes. So I thought we'd actually just get started by situating ourselves. So you can tell me where you're from and what was that place like at the time you were growing up? Okay. So I am a native of San Francisco and when I come back to the city and tell people that, people are often shocked because, as you know, the Black population in San Francisco has declined significantly in the last three or four decades and we perhaps could talk about that later. So I grew up, I was actually born on the Presidio in Letterman Hospital, which is not there anymore. My father, like so many Black Southerners from Southern Louisiana, migrated out to the Bay Area. He had been in the military and decided to live in California. My mother came out about the same time that my annual did actually during World War II and attended Girls High, which eventually became Benjamin Franklin Junior High, which was the school that I attended. So these things really do go full circle. So I was born in 1950. So I lived in what we would call the Fieldborne District. It was also called the Western Edition. I remember San Francisco as a young kid being a city of neighborhoods, a city that was relatively safe and open. You could hop on a bus or a streetcar and go all of the city without really any fear that you were going to be hurt even as a child. And I guess this word didn't exist when we were all actually kids because I was raised by a single mother who raised four kids. So basically we had to sort of look out for one another, take care of ourselves. So I remember being a, even though San Francisco is one of the major cities and clearly one of the great cities of the world, it didn't seem that large. It didn't seem, it seemed to be like a manageable place. As I said, it struck me as a place, a city of neighborhoods. And I learned that was even more important as I got older. As a kid, of course, I didn't know much about discrimination and restrictive covenants and those sorts of things. So we went to our neighborhood schools. I attended Rafiwil School, just two blocks from where I grew up. And we had a community that had Japanese and Filipino and a handful of Chinese, very few white kids interestingly, but it was a very mixed sort of group. And so I went through school pretty much with the same kids that I had grown up and within my neighborhood from K through 12. I mean, we sort of scattered that point.  So I mean, I did not have much of a criminal reference at that point. It's so interesting hearing you talk about your experience because there are so many similarities in my time growing up in San Francisco as well. I joked that if I had done something silly on my walk home from school, which is, you know, right up the block from where my grandmother lived, that she would know by the time I got there because one of the neighbors would have called in that very much did happen. And so it also speaks to what you're saying about being from a city of neighborhoods, knowing your neighbors, folks knowing you being a part of raising you. And also what you shared about riding the bus or hopping on the train or going around the city and being able to navigate in a particular way. That felt safe. And that was absolutely true for my childhood as well. Also, when we were kind of preparing for this talk today, we chatted a little bit about some of the things that come full circle. And I really wanted to highlight something that you were saying about school and higher education around the time that you were growing up in San Francisco. And as a teacher at City College, City College is now free and accessible to folks again. But I wanted to kind of, if you if you will, just share a little bit about your experience at City College. Sure. Sure. So let me back up even from that and talk about high school because no one in my family had had graduated from college when I attended City. My mother had gone for about a year to City. And again, she raised four kids with without a husband and a house. So she had to work basically. And I didn't appreciate that as a young person. But once I got married and started having children, and I don't have four children, I have two children, I realized how difficult that must have been for a single or a single woman. In fact, impossible. I can't really even imagine it. So I had, and most of the young Black men and women in my neighborhood either went to City College or they went to San Francisco State. And so I had thought that that's where I would go. I would go to City College for a year or two and then I would transfer to San Francisco State. And my goal, interestingly, in high school was to be a high school history teacher in part because I was a good student in an area. And number two, it seemed to me kind of a practical sort of career, one that I thought I could handle. And secondly, the role models and they were all white at that time. There were very few Black teachers at Polytechnic, unless there were physical education teachers that I never had. But I had teachers who believed in me. They probably, in fact, I shouldn't say probably, I know they believed a lot more in me than I believed in myself at that time. So I went to City and I shared with you this the other day. So when I started at school in San Francisco, you could start in the middle of the year. So you could start actually in January, which meant that you graduated not in June, you graduated actually at the end of December. And so when I graduated from high school in 1968 from Polytechnic High School, right across the street from Kiesbar Stadium, I basically had a period of time six, eight months to do something, right? And so I enrolled in City College and I took a full load. And at that time, I began applying to other colleges like San Francisco State and UC Berkeley. And on a LARC, one of my college, I'm sorry, high school counselors suggested I applied to Stanford. So I applied to Stanford and I didn't think there was a chance in the world that I would get in Stanford University. And as fate would have it, that was the very first place that I got accepted to. And so that that was the end of it right there. I mean, I thought I was I would Berkeley was really the place that I wanted to go, right? I mean, big open campus, beautiful campus, one of the I guess still one of the great public institutions in the world, right? But once I got admitted to Stanford and I got a full ride, that was the end of discussion at that point. City College was a great place to be. First of all, for someone like myself who had grown up in the Western Edition, it was big enough. It didn't cost a dime to go. It was completely free. They had courses that were demanding enough that if you took, they called it a University of California parallel track. If you took those kinds of courses, they could transfer automatically to Berkeley. And I found out later when I got admitted to Stanford, all of the credit that I took it at City College transferred to Stanford. So when I enrolled at Stanford in the fall of 1969, I was classified as a freshman with advanced standing. I already had 23 hours of credit, right? Because I went to city for one full semester and took a full load. And then I went one summer, I took a summer school course as well. And so every single one of those courses transferred to so that that really helped down the road because I didn't I sort of put that in the bank, so to speak. And by the time I became a senior in college, when I started thinking seriously about graduate work or law school, whatever I thought I was going to do, then I could sort of take my foot off the gas, take fewer courses because I had to sort of back load this cushion that I already had and spend more time with college, excuse me, graduate school applications, law school applications and things of that. City College was a great place. I mean, it had wonderful professors. I guess you're one of them now. But I enjoyed the experience there. I had an older brother and a younger sister who both attended City College as well for short periods of time. I love that. I love to hear it. So you did you did do a lot more. You did stay in school a lot longer. Can you tell us where you are now? And I know you talked about entering college in 1969. There was a lot going on in 1969 that made it possible for us to have a lot of the things that we have today, including our departments sometimes, depending on where we are. But I guess can you tell us kind of where you're seated now? And at the time, what drew you to oral histories? Yeah. So when I went to Stanford, it had just established one of the earliest Black Studies programs in the country. I actually think San Francisco State has the honor of having established the first one. But I think Stanford had one of the earliest for a private institution. And they hired Sinclair Drake, who is an eminent sociologist. And some of your viewers might be familiar with a book called Black Metropolis. It's a two-volume book on Chicago that he and another sociologist and leader by the name of Horace Clayton co-wrote. I believe in the 1940s and the 1950s. It's been quite a while since I read it. And so I was really, I was into Black history in ways that just unimaginable to try to explain to anyone today. So I thought this is really what I wanted to do. But of course, I was 18 years old, right? So do you really know what you want to do when you're 18 years old? And so, you know, you take the core curriculum in Stanford, as you know, or don't know, is an extremely demanding place. And I did well enough. And I thought, you know, do I really want to go into history or do I want to go to law school? So I applied to a bunch of both. And I got accepted. I want actually a Ford Foundation fellowship my senior year, which basically allowed me to go anywhere I wanted to go, right, that I could get in. Basically, it was a free ride for five years after that. And so I went to Duke. I ended up going to Duke working. They had just hired a young Black historian. They were sort of trying to rewrite the civil rights movement in the South. And so I literally left California someplace, a place that I never thought I would ever leave and move clearly across the country, 2000 miles away to Durham, North Carolina, very, very welcoming place. They brought in Black students. We had five or six Black students in my first class, entering class, a freshman, but they had never graduated Black PhDs in my department. They had had Black students before I had arrived, but none had finished. So a group, a small group of us, three of us actually finished at the same time in 1977. So we were sort of pioneers in that respect. And from there, I got a job at a small school in Colorado, University of North Carolina, Colorado, and moved around quite a bit as early teachers do, young early career teachers do. And in 1981, I was recruited to run a Black Studies program at Southern Memphis University in Dallas. That's what brought me to Texas. And in 84, 85, excuse me, I was recruited to come down to Texas A&M, and I had been here ever since with a few exceptions. I've taught visiting professorships in a few places well. So I have stayed true to Black history for about a half century. I've done other things, but that's essentially what I have done. And I began my teaching in 1977. So this is year 46 for me, 46, 47. I've lost count. Yes. And we appreciate you for it. Thank you so much for all of the things that you're still doing to contribute to our understanding and our knowledge of Black history. So I'd like to pause here for a moment just to bring up part of the transcript from this oral history, this interview that took place in 1966 or so with you and Aurelius Alberga. And so this is the oral history that I encountered. It's one of about 25 oral histories that you led, that you stewarded, that now live at the library. And you talked about this being your third or so meeting with Mr. Alberga. And this is the one that was recorded that later became the oral history, right? Yes, absolutely. So I had actually taken courses in oral history as a graduate student at Duke. And so I had a fair amount of training as an oral historian. But something I failed to mention to you the other day is that I actually spent an entire summer with a group of graduate students traveling throughout the South interviewing Black farmers and sharecroppers. And these were people who had gotten land during the New Deal under an FSA program.  I mean, the South, I'm not talking about a major city, the back country, the rural areas. And we would, we would stay in a community for about a week and 10 days. And we would find as many of these people that we could. And this was a large grant from the Department of Commerce. And we were trying, the purpose was to ascertain what difference land owning had made in their lives, right? So we questioned them, we have a formal questionnaire.  So that's when the orchestra kicked in. So this particular interview I conducted in December, I actually saw it on the front page the other day, December of 1976. I was a graduate student. I just moved back to San Francisco earlier that year. And I began to conduct both my archival work, which ultimately became Black San Francisco part of it anyway. But I also began to talk to people older Black residents who had lived in San Francisco prior to World War II. And it, it, it finally dawned on me who recommended Mr. Alberta. And it was a woman by the name of Mrs. Mary McCann Stewart, whose daughter I interviewed actually extensively for my second book, After American Odyssey. And she had mentioned, you got to talk to Mr. Alberta. He's been in San Francisco since the 19th century. And he lived through the San Francisco earthquake. So I just picked up a phone directory. He lived in Oakland at the time, even though he had been born in San Francisco in 1884. And there he was. I mean, this is when people picked up phone to represent our people. And I called him on the phone and I explained who I was and asked if I could come by and talk to him. And he said, sure.  And this would be the one of three, as you say, three interviews. We talked about two to three hours at a time every time we talk. And I don't remember if I taped him the first time or the second down to the third time. I know it wasn't the first time because by this time, I had gotten a relationship with someone at the public library to start these transcripts, right? And so he agreed to be interviewed. And that's where this interview comes from. So I was all of, let's see, 76. Well, I was 25 years of age at this time. I was a very young person. But I had been doing a fair amount of oral history. And so here it is, you know, for better or worse. I think it still stood up well over the years. It's a beautiful interview. And there are aspects of it that blew my mind. So at the time in 1976, when you're having this conversation with Aurelius Alberga, you're here as BRO Brassard and Aurelius Alberga's ALB. I'll read a bit of it. But I think it's also important to encourage folks to listen to the actual audio transcripts, which also live there in the library because you can hear- Good. I didn't know that. That's good to know. Yeah, you can hear your voice and you can hear Mr. Alberga's voice.  Yes, that's correct. So I'll just read a little bit and we'll kind of chat a little bit. So I'm starting right here at the bottom where you're saying, you lived during the earthquake. That's something that a lot of us can't day. Tell me a little bit about the earthquake. What were you doing when that earthquake hit? And we can go to the next page. And so at this point, you're referring to the 1906 earthquake, which is something that's deep in the history of most San Franciscans, which of course took place April 18, 1906. Just after 5 a.m., it was a 7.9 quake, which if folks were around and in the city for the Loma Prieta earthquake, that was a 6.9. And so in 1906, we have the 7.9 earthquake and there's devastation everywhere, but there are also fires surrounding the city. So Alberga says, sleeping. You say that was probably a good thing to be doing. He says, yes, it was in the morning around five o'clock. Where exactly were you at in the city at this time? He says on commercial and Kearney street. You ask, was that a hotel? He says, yes, my father was living there too. He had a room right upstairs directly over me. The quake loosened and one side of the building collapsed. Outside the building were big windows, which years ago had iron shutters that pulled in and closed over a little balcony. When the bricks fell down, they forced the shutters closed. The doors in those days used to open out and the door to my room was jammed shut. I couldn't open it. So I made enough noise and yelled out for my father. He came down the best way he could and pulled away the rocks from the hallways to make the door wide open enough so I could come out.  He says nothing at all, but I lost everything I had. You clarify all your possessions. He says, after I went out of there, I went down to check the old man. Here, he's referring to someone that he worked for. This is where I think the story becomes much larger than life. This is where I was just listening and reading and I could not contain myself. I was in the history center in the library, which is up on the sixth floor, and it's a very quiet place, so I was trying my best to hold it in. He's calling someone the old man who is his employer, Metzgar. He says, he lived on O'Farrell street between Stockton and Powell. The whole front side of the hotel had fallen out into the streets and left exposed the rooms on that end. He was right there, referring to his boss. He slept through it all, which was a blessing. If he had awakened, he would have gotten killed because he always got out of bed on the side that the whole damn building had fallen out of. I called his chauffeur and we went up there together. We had the keys to his room and we went in slowly. I went to the edge of his bed, went over to him, and spoke to him softly. Now come out this way. I gave him my hand quickly so he wouldn't make any false move. Then I told him what had happened. He couldn't believe he'd slept through all of it. I told him, if you had gotten out of bed the other way, you would have landed at the foot of O'Farrell. I told the chauffeur, you'd better take him out, living next in the street after you take him, come right back, and we'll go up to the office is what he goes on to say. I guess I'll pause there and just encourage folks to read the rest of it because there's something that happens with safe and hiding money and all of these kind of fantastical things. But I want to ask you kind of why oral histories, what is the significance of this oral history at the time that you were recording it? Well, it's amazing to look back at this interview that I did almost 50 years ago. What struck me is that most of his responses up to this point are very short and direct, right? No more than a sentence or two sentences. But here he goes on and on and on. And one of the things that I had been trained to do as an oral historian is let people talk, right? And I do not interrupt him. I don't ever interrupt him, for I wouldn't have been interrupted him anyway because people of my age group just wouldn't interview, wouldn't interrupt adults, right? But I let him talk and it's a remarkable story. Obviously it left an indelible memory in his mind that he could describe this 70, almost 70 years later, right? With such vivid detail, right? And maybe these kinds, these are the kinds of traumatic events like war, right? That we are told by sociologists and others that people live with these things and they never forget them in some kind of way. Now, you know, whether some of this was performative or not, I don't know. I'm not really able to judge. But it's a remarkable story. And to answer your question more directly, is that with our history, we would have never gotten this story. Let me just say no one had written about Mr. Albert before I wrote about Mr. Albert, right? I mean, he has only two short pages in my San Francisco book and I'm mentioning him briefly also in his wife, Tony Stone, who by the way, in the three interviews that I conducted with him, never mentioned that he had a wife named Tony Stone, who was one of the first Negro League and one of the best Tony Stone. Yeah, never mentioned, never mentioned that fact. Someone had to point that out to me actually. So she appears in a later book that I wrote called Expectations of Equality. And he just appears very, very briefly as an example of Black soldiers in the West. He did, I did not vet some of the things he told me, for example, he continued to tell me he was a colonel. Well, he wasn't a colonel. Charles Young would be the first Black colonel. But he did make the grade of first lieutenant by the time he left the army and he was noncommissioned. So he did go and offer offices training school. And I was able to actually find the enlistment of all those Black soldiers online. And so he did get promoted. I have not found his actual military record in France, but I take him at its word and he did serve for nine months in France. And he was a highly respected man, not particularly a wealthy man, but a highly respected man in the Black community and had some very solid political connections. So without oral history, I don't think that we would know much about a Mr. L. Berger, many of the other people that I interviewed for this particular project. And one of the great things about oral history is it does capture the voices of marginalized people, not just Black people, but women, people in the LBTTQ community, Hispanics, etc., etc., etc. And that's why I continue to urge my graduate students or even I've trained many communities, people in communities, to do oral histories of their organizations or schools, etc., etc., etc. Otherwise, those voices just, they never get captured. That's right. I think one of the impacts of listening to and reading this oral history that you created through this interview is actually we're able to see the 1906 earthquake, an event that was devastating, but so key to the rebuilding and to the history of San Francisco as a Black history. Absolutely. And we've never heard that before. We had never seen that before. And I think that was one of the main things that inspired my exhibition to be called, We Were Here. Because what it did, listening to your questions and listening to his answers really inspired me to start looking for us everywhere. In all of these braided histories of what makes San Francisco this city, we were here. We may not be at the forefront of the photos or at the forefront of the stories or things like that, but we were here. And so have that truth to be grounded in that is amazing. You talked a little bit about what you say to your students about oral histories and what you advise the folks in communities about encouragement to record these oral histories. But I guess my next question is, what is your hope really for the future of oral histories? We're living in a moment where things are really instantly accessible to us online. And so I guess what's your hope for the future of oral histories in this context? Well, I continue again to encourage my students who are doing recent history. I'm moving in my own work into racial and social justice issues in the late 20th century, an area that I never thought I would be working in. One of the areas that I had absolutely no training in, I've been working in for five or six years. And that is how the age and HIV epidemic impacted the Black community in the West, San Francisco in the West. And I have found some remarkable material, primarily at the GLBT library in downtown San Francisco. But that is going to necessitate me actually getting out coming to these communities and interviewing some of these people. Now, I'm at a disadvantage because, number one, I no longer live in the city. And secondly, AIDS, as you know, just devastated Black communities as well as White communities everywhere. And so many of the people that I would love to talk to simply just aren't around anymore, right? And so I think if you're going to continue to capture these marginalized voices, in some cases, this is not an incidental person, a Mr. Albert. He was a very important political leader, even though he never had what we would call a significant political job. He was a member of this California State Republican Club. And no one had ever written about that before I entered in the state of Bergen. And then I went up to, I took a trip to the California State Archives, and sure enough, I found the records of an organization, the California State Archives. So you never know.  Sometimes they may seem fanciful, but it's really incumbent upon you as a historian or as a journalist to to vet it, right? To check it out. Right. Yeah. Yeah. I had to do once I saw that I was like Republican Club, and I had to do some sleuthing and some research of my own. To, yeah, to read about the history of Republican kind of voting power and Black folks as Republicans in San Francisco at the time and all of that. I'm going to turn in a moment to Q&A, but I wanted to get us talking a moment first about legacy. Yeah. I think what you're recording and what you're encouraging us to do is to to think about that, not only preservation, but also legacy. So my question is, what are your hopes for a really South Bergus legacy? And then what are hopes for your own legacy? Let me try to answer the second question first. And that is, I don't think about the legacy. I'm too busy doing what I do every day, which is still teaching full-time, which is probably insane at my age. Still attending conferences. I'm still writing. I'm still training students, although I'm not working with nearly as many graduate students as I do. But my hope is that the Mr. Al Bergus plural that students continue, Black, Brown, White continue to first of all identify these kind of people and to write about them. Otherwise, no one will ever know about them, right? These aren't people who write about themselves. Even though this is a solid middle-class person, right? He was a first lieutenant ultimately in the military and a member, a very important member of the Black middle class in San Francisco. They don't, you know, I don't think he left any records that I know than any personal papers. And so unless you actually beat the bushes and conduct oral histories of these kind of individuals, who would know about them, right? And so my hope, not so much my legacy, is that this kind of thing, these kinds of projects will continue. And in Texas, if I can give the state of Texas a plug, there is a Black and Brown oral history project in Texas. And Google that and you'll find it. And these were people who got big grants and these are professional oral historians who then trained graduate students. And they went all around the state of Texas interviewing leaders. This is online. You can actually pull these interviews up and there you can see brief excerpts. I actually show some of them to my classes. And they're tremendous training tools, but also it shows just the wealth and the breadth of leadership in the Black community, in the Brown community, in the White community, all dealing with civil rights and racial justice eras. And sometimes in communities and during times when you don't think people are interested in these kinds of things. I got to know, and I'll make this quick, Texas A&M, shamefully did not admit its first Black student and students until the summer of 1963, but I got to know one of these individuals. And he was interviewed for this project. And I actually share his interviews with students in some of my classes and my Black history classes, because I want them to understand what it was like for the earliest Black students on this campus. I've been working with the former Black student organization on this campus to do the same thing. And one of the things we're trying to do, our special collection, which you guys are way ahead of us, is to begin interviewing these former Black students who came to A&M in the early 60s and the 70s and then deposit these transcripts in our special collection, which is called the Cushing Library at Texas A&M. And that's my hope before I have made the suggestion dozens of times and it's always fell on deaf ears. But now they seem to be interested in it, but we'll see how that goes in the future. Yes, yes, that's amazing. The other day we were in the African-American Center at the Library. We had a group of young folks, the youngest was maybe in kindergarten or first grade, come through and look at the show and see photos from 1906 from Black families and Black children in the Presidio after the earthquake. And so seeing a lot of these photos of San Francisco from 1906 and seeing folks come together, whether it's waiting in a milk line or working in a kitchen on the street, folks coming together in a form of solidarity after disaster happened. And that group of folks, that group of young folks were actually from the Booker T. Washington Center. San Francisco. One of my hangouts when I was growing up. Yes. And one that if I'm not mistaken, Mr. Alberga helped to found. Absolutely. Yeah. So that just goes to what one of the things you were saying about those full full circle moments. I think having those folks there with all of their little matching t-shirts and asking their questions and things like that. I think that is part of Mr. Alberga's legacy and part of your legacy and part of ours. So I want to give us a maybe like one minute to have a little sip of water and one minute to invite folks to drop your questions in the chat. Any questions that you have. And then I'll read a few and we'll talk through a few. Yeah. Let me just make one quick comment before they drop the questions. And so Booker T. Washington Community Center was segregated because things were segregated even in San Francisco, de facto to be sure. So the two community centers, because they were both roughly in the Western edition that I attended as a teenager growing up. One was the Booker T. Washington Community Center. And the other was the Buchanan YMCA, which was, if you know where Gary Street is, right? Right on the other side is Japan Town. I lived about two blocks from there. So that that was kind of where we went after school, right? Every day. And it had been a Japanese YMCA. However, during World War II, it became a USO for Black soldiers, right? And I learned through subsequent research that Dory Miller, the hero Pearl Harbor, actually spoke there at one time when he came through San Francisco. I had not known that, but I found actually that in one of the main sources of the period. But so it became a, after the war when the Japanese came back, right, and tried to get their lives together in the Western edition, that YMCA was shared some days by Black kids would use it some days of the week and Japanese kids would use it some days of the week. And I don't know that they ever used it at the same time, but I don't ever recall any conflict, because it was a Japanese man who became actually one of the most influential people in my life by the name of Yori Wada, who ran that Japanese center. And he was, he was, he was voted Mr. San Francisco. I mean, that's how prominent he was when, but he was one of the most important people in my life growing up. And probably the lives of hundreds and hundreds of Black kids, because he was probably the only father figure that most of those kids like I had growing up. So it was a home away from home, in other words. I love that. I do believe if I'm not mistaken, there is still a YMCA there. I think, are you talking on what Webster off of Gary? I think I may be. Yeah. I hope it's still there. We got a couple of great questions in the chat. Okay. Some are kind of clarifying questions for some of the things you said earlier. So I'll wait on those. But there's a question here from who I think is maybe a blasphemy community archivist who's wondering what constitutes as personal papers and does one have to be an educated or recognized community member to add value to histories, whether oral or via personal papers? No, no, you don't have to be educated. I think anything that you happen to have in your possession, memorabilia, whatever, margin, any personal artifact, all of those things are valuable. One of the things that I made sure I did when my grandmother died, who only attended 8th grade, was to make sure that I went in immediately and gathered up every possible piece of paper she had. And I actually have two archival boxes that I keep that actually right behind me in my office. And that's the story of her life, which is eventually going to get written. I mean, she's actually in one of my books already, right?  And once she got out there, that's where she stayed as well. So, no, you don't have to be a professional anything. I think anything you happen to have in your possession, I think can be valuable to some people. I agree completely. And I would really encourage folks to visit with the History Center, but also to visit with some of the things that have been digitized through the San Francisco Public Library because you also see photos of some of the things that live in the History Center. Some of those things include photos, original photos or transparencies. A lot of the photos from we were here, those photos are from 1906 and they've been digitized and they live online. There are hundreds of them. But some of them- I remember correctly, does this History Center still have that big shades project of photographs? Because I've gone through that book multiple times. Oh, it's so good. Hundreds of photographs of black people in the city that I had never seen before. So the Shades Project is a project that happened across different communities in San Francisco where folks came and submitted their personal photos, family photos, community photos. And yes, some of it is online and it's definitely on reference in the library as well. But some of the lesser common or lesser visited items I think are personal papers like diaries, meeting minutes, zines, chat books, letters, postcards, even thinking about what you shared about your grandmother report cards. There are all sorts of things that are kind of acknowledgments that place us into a certain time where folks were. And I think that's really important particularly in a San Francisco context because a lot of the history that we're talking about is not- like we wouldn't know based on kind of what the city looks like now. There's a lot of our histories that have been really built over or built on top of. So I'm going to take another question. There's a question about jazz and insights, your insights of the jazz era in the Fillmore and the city.  I was invited several years ago to be part of this pecan and maul project and I don't know what status that is right now. It seems to be on the hiatus but I was asked to to write actually a brief description about jazz and so that's something that very few people outside of the Bay Area know but San Francisco know about. But San Francisco was one of the great magnets for jazz during the 20s and 30s and the 40s and 50s in particular because that's when you had a sizable black community who could support dozens of jazz clubs in the Fillmore. And so I know the Fillmore is because of regentrification and all of that is different to what I was growing up. But it's hard to imagine today that there were dozens of thriving jazz clubs in the Fillmore and I remember them mainly as a young boy growing up but I still remember them nonetheless. And some of the leading jazz and blues artists around the entire country would regularly as they would passing through California. Now you could probably make the argument that the Central Avenue area in LA was probably more important and more vibrant but LA had always had a much much larger black population but also the presence of Hollywood and many of those black musicians worked for Hollywood in a variety of different capacities. But San Francisco was really quite important and quite impressive. There's a good book on jazz in that Fillmore area and I cannot remember the author's name off the top of my head but I worked with her actually on a film called The Neighborhoods of San Francisco where I am one of the talking heads on the Fillmore so yeah. Beautiful, yes. So we can circle back to some of the clarifying questions so can you mention the name of the oral history that you mentioned that's happening in Texas that folks can find? Yeah if they just if they just google black and brown oral history project it will pop up. Right. Trust me I can't remember the full name but it will pop up that way yeah and in fact the University of Texas then published a book of of excerpts from the interview but you can online you can actually pull up the entire project. You love that? Yeah. And then there's another clarifying question about verbal so listening to the audio of the interview with you and Mr. Alberga so the entire audio interview is available online through SFPL I believe they'll probably drop it in the chat but there maybe four or five parts of it it's broken up into four or five tracks but you can hear the kind of sounds around the house you can hear the equipment and so it's my favorite thing to listen while I'm kind of reading along the transcript so all of it is available through the San Francisco Public Library and then let's see oh there's a question here yeah. Someone asked I started pop up why why did I move back to Texas I could ever get a job in California that's the reason why I did teach for one year as a visiting professor at Davis California Davis but that was in 1979-80 so there there there it is right there I I couldn't get a job I couldn't get a full-time job and with the family I need a job so I don't know I mean obviously I'm a lot of stage in my career toward the end of my career but I don't know given the cost of living in San Francisco and I have had opportunities to come back particularly to San Francisco State the cost of living has made it prohibitive I think for many many people to consider seriously moving back to California that's the reason you said it you said I love I love San Francisco I love the state of California my brothers that's where I would be right as born and raised in San Francisco but hey the reality is you have to be able to afford where you live as well that's right I think one of the things that's interesting um that I was kind of finding along my research around population uh is that there was such a steady and exponential growth of black American folks in San Francisco after the earthquake in that hitting a real height in the 60s and 70s and then such a sharp downturn um and right now having you know such a small population of black American folks left in San Francisco it's pretty devastating um so yeah no I think I said in one of my books that I think San Francisco had the sharpest decline of my population since the 1970s of any major city in the whole country now this this is true of many western cities I noticed Denver Colorado and many other cities also had that problem but San Francisco hadn't even sharpened decline so yeah um there's a question here about a photo um it's included in the exhibit I don't know if you've seen it um Dr. Broussard but it's a photo of like a family or community this is right after the earthquake the fires are still in the background of the photo and there's some black American folks in the foreground one or two turned out toward the photographer so that photo is by Arnold Ginta um and it's one of a series of photos taken in some of the only photos that we have really easily accessible to us that are published black folks in San Francisco during the 1906 earthquake um the there's a question about the identity of those folks and they're not in the in any of the notes that I found have you found any of the no I haven't seen the photo either I'd love to see it and and unless they're recognizable people that is widely recognizable hardly unlikely right uh that they would be able to be identified at this late date so no I have not seen the photo I'd love to see it though so what I can say is that the photos are in we were here but that exhibition is also completely online through my site and so there are a number of photos that are part of the exhibition thankfully because they're they belong to the public I've been able to use them um but they're there for folks who are wondering and I wish I wish we could identify those folks because they look fierce um okay I'm looking for any last minute questions I guess we can pause there and and I really just want to kind of close on the note of thinking in dreaming and manifesting um a future of a black San Francisco that feels like justice that honors a past that is a black history what do you think that might look like whether a monument or whether a policy platform or whether a celebration of some sort what might it look like to honor the black lineage and legacy of San Francisco now I think number one people like myself doing what I can do and that is to continue to write and to research and tell the stories of these people I think one of the greatest travesties of my lifetime was what they did to people in the western edition with redevelopment pushing people out of their homes and I know I was not part of this reparations group but I was invited to speak from time to time to them and since I'm here you know I have a full-time job so I can't devote much time to that but I don't know what the solution is but but certainly they did not receive the kind of justice that I thought that they they should have I think the monuments the acknowledgement of people for example in the Buchanan area particularly people who who helped build the Fillmore including activists people that I knew growing up like Mary Rogers and others right who were working with the tenant associations basically working class people I think those people need to have some kind of recognition whether it's a plaque or whatever I'm happy to see there there is some acknowledgement now in their city hall for Colton Colton Goodlid I can't remember who else is acknowledged in that in that area but that's you know that's that's a small start but I think people like us continue through our art through our scholarship need to continue to try to put these people on the map put them before the public tell their stories in any format any venues that we have whether it's through your art your photography or me through my scholarship yes that's beautiful thank you so much I also want to just extend put it out into the universe if you want to come home just come home well if you want to do a little research by you here well make sure you got what you need um I was thinking earlier when you were talking about your scholarship and work on HIV AIDS and the impact that there are some photos that are up in the LGBT center in the Hormel Center at the library that are up their self portraits they're up right now but now that you've said it you want to come visit home we'll make sure it happens all right it'll be in person thank you so much thank you so much doctor for sorry for joining us and thank you all thank you all for your questions for your time um and for being a part of this I'm so grateful to everybody for being here thank you thank you thank you thank you to you as well I really appreciate this it's a lot of fun yes all right y'all have a good night thank you


Information, tips and tricks for Hillbilly Days 2024 presented by the Appalachian Wireless Arena. This is the Hillbilly Handbook. For their second Hillbilly Days in a row, the TikTok Famous Micro Wrestling Federation will be coming to the Appalachian Wireless Arena. So Micro Wrestling, they have created a brand all their own. They have a Discovery Channel show. They are, they're not, no pun intended, they're not little anymore. They're a, they're a pretty good size act and we're excited to have them in here and excited to see them wrestle. People loved them last year and looking forward to them again for this year. Appalachian Wireless Forward Pay. No credit check, no contract and most features are post paid. Right now, take advantage of $75 off select forward pay devices and ask about our awesome plans. Forward Pay because we are you. We are Appalachian Wireless. Micro Wrestling was a huge hit last year and many turned out to watch the fighters brawl in their smaller than average ring. The wrestlers love to interact with the crowd and regularly hang out at their merch table for photos and autographs. Kessler says the wrestlers are excited to come back as they love this area and the energy Hillbilly Days brings. They really don't do a lot of arena events but with this event, with it being Hillbilly Days is a perfect fit and they love it. They praise this area. They love performing in the arena.  Tickets for Micro Wrestling can be purchased off of the Appalachian Wireless Arena website or at the Community Trust Bank box office at the Appalachian Wireless Arena. For Mountain Top News, I'm Kelsey Fidell.


How to derive similarity equations and solve these equations to obtain friction factor and a set number for two dimensional laminar boundary layers? We now move to the next method that is the integral method for solving boundary layer equations. The task for this lecture therefore, is to derive the integral equations of a boundary layer. The development of firstly the integral equation for a velocity boundary layer and then the integral equation for a temperature boundary layer. Equations and solve these equations to obtain friction factor and a set number for two dimensional laminar boundary layers. We now move to the next method that is the integral method for solving boundary layer equations. The task for this lecture therefore, is to derive the integral equations of a boundary layer. We shall begin with the development of firstly the equation for a temperature boundary layer. The integral method represents a class of approximate methods capable of handling arbitrary variations of u infinity, suction or blowing velocity v w and wall temperature variation T w. In this respect the method removes you will recall that similarity method permitted only certain types of variations of the free stream velocity, the wall velocity and the wall temperature variations. The method is called approximate method not because its equations are approximate. So, the method actually derives exact boundary layer equations, but in integral form rather than differential. It is the solution methodology which is approximate and not the equations. A point very important to remember in all further development. Unlike the similarity method, this method is attractive because at least in some simple cases closed form solutions can be obtained with little algebraic effort. In this sense at one time people used to call the integral because you could do all the calculations on a by simple algebra without requiring having to go to a computer. The second advantage of the method is of course, that it can now deal with any arbitrary variations of u infinity v w and T w. Let us first of all consider the boundary layer d u by d x plus d v by d y equal to 0 and the convection terms or the momentum transfer terms and the pressure gradient term and the viscous term. These equations are integrated term by term with respect to y of the boundary layer from y equal to 0 where u is equal to 0 and v is equal to v w to y equal to l where u equals u infinity and v equals some fictitious velocity v l l is greater than the delta x in the region 0 to x 0 to l as you will see on the next slide. This figure shows a surface on which a boundary layer grows. Of course, a boundary layer development can be uneven. The boundary layer can grow then shrink and then grow depending on the pressure gradient that is applied and when u infinity varies arbitrarily with x of course, the boundary layer thickness too will vary arbitrarily with x. But we always choose to analyze a boundary layer over a given length l and in this length l we make sure that we choose a dimension del l which is greater than delta max in this region as shown here.   You will see then that v l minus v w simply represents the change in the flow rate in between two successive stations. v l is a fictitious velocity at l and v w x is the familiar suction or blowing velocity.   But notice this term will vanish because u w the pose that u w is equal to 0.  But mu into d u by d y at y equal to 0 is nothing but the shear stress divided by rho and that is what you see on the right hand side here.   Then read as the first term here u infinity into v w minus d by d x u d y as before. This term is now replaced by that d u by the infinity is minus tau valve x by rho.      I will further manipulate this equation as shown on the next slide.  So, each term now dimension so is x u infinity and u infinity has the velocity dimension delta 2 and delta 1 have length dimension so is does x. So, the term is dimensionless and so are the terms on the right hand side completely dimensionless. It is this equation which is known as the integral momentum equation it is an exact equation we have because we have not introduced any assumptions in its derivation. We have simply integrated the partial differential equation from 0 to L because all quantities vary only with x. So, the partial differential equation of the boundary layer is converted to an ODE for an integral parameter delta 2. This is very similar to what we did in similarity method where the PDE is very converted to third order ordinary differential equation. Here the equations are in converted to a first order ordinary differential equation for an integral parameter delta 2. C f x is the coefficient of friction and that is simply defined as tau all x over rho infinity square divided by 2. So, this is well known to you. So, this then is the integral momentum equation. There is another variant of the equation which is called the integral kinetic energy equation it can be derived from the earlier momentum equation, but I will derive it from first principles. So, recall our momentum equation reads like that. These are the terms. If I multiply each term by u divided by rho throughout, then you will see and define e as u square by 2. Then you will see this term simply can be written as d u e by dx.  I repeat e is the energy of the axial velocity u square by 2. Again, if we integrate this equation from y equal to 0 to y equal to l or delta where does not really matter what we do, then this term will simply become u into u square by 2. So, that becomes u cube by 2 d by dx integral 0 to delta dy. This term will be v e at delta minus v e at y equal to 0, but at y equal to 0 u is equal to 0. Therefore, e is equal to 0 and that term will go out. So, the v l into e at l or infinity is simply v w minus d by dx of 0 to delta u dy u infinity square by 2. This is the value of e infinity and that would equal d u by d into d by dx.  It is this last term because this is just an result on the next slide. So, integration by parts will give nu 0 to delta u d 2 u by dy square dy equal to minus nu d 0 to delta d u by dy whole square. Now, in the internal kinetic energy equation, we introduce another thickness called the kinetic energy thickness and it is defined very much like the momentum thickness, except that we now have 1 minus u over u infinity square, which represents the kinetic energy deficit caused by interpolation of the previous equation, which is shown here. You will see that this can be manipulated to read as d by dx of u infinity cube delta 3 equal to v w u infinity square plus 2 nu d u by dy whole square, which is this term. Integral kinetic energy equation is sometimes used in boundary layers, analysis of boundary layers with suction and blowing. We now turn to integral energy equation. Again, consider the boundary layer, the surface on which a boundary layer is developing and this solid line represents the velocity boundary layer. Now, the thermal boundary layer will have a thickness either greater than the velocity boundary layer thickness or smaller than velocity boundary layer thickness. You already know from your similarity solutions, then when Prandtl number is greater than 1, the thermal boundary layer thickness is smaller than the velocity boundary layer thickness. Whereas, if Prandtl number was less, the thermal layer thickness is greater than the velocity boundary layer thickness delta. While integrating this energy equation, which includes this viscous dissipation term, we will choose L big enough, so that it is either greater than delta for case of Prandtl greater than 1 or it is greater than thermal boundary layer thickness capital delta for Prandtl number less than 1. We define for convenience theta equal to t, where t infinity is constant with x, but t wall is some function of x and I will introduce that function shortly. So, then this term will become du theta by dx. Additional term arising out of the fact that, t w now is a function of x and therefore, you will have a term called by t w minus t infinity into d by dx of t w minus t infinity. This term will become alpha delta 2 theta by dy square and this term will become nu c p t w minus t infinity du by dy whole square. It is this equation that we shall integrate from 0 to L, where L is greater than delta max for Prandtl equal to 1, Prandtl greater than 1 and L is greater than capital delta max for Prandtl less than 1. Let us do the integration on the next line. You will notice that integration of this will simply become d by dx of integral u theta dy and if I divide and multiply by u infinity, it will read as d by dx of u infinity 0 to L u infinity u by u infinity theta dy.  The diffusion term will simply give alpha d theta by dy at L minus alpha d theta by dy at 0 plus nu square dy.  In other words, this quantity is nothing but delta 2 capital delta 2 theta L because of its definition is 0 and therefore, that term vanishes. Whereas, theta w is equal to 1 equal to L is 0 because the temperature gradient at the infinity at the age of the boundary layer is 0, but see what this term means d theta by dy at y equal to 0 multiplied by alpha. Well, the d theta by dy will simply be equal to d t dy divided by t w minus t infinity and therefore, q w into rho c p with a negative sign and q w divided by t w minus t infinity is nothing but local heat transfer coefficient h x divided by rho into c p. So, this term will be replaced by minus h x rho c p and therefore, you will see the equation would now read as u infinity d by dx of u infinity delta 2 by dx u infinity delta 2 into t w minus t infinity d by dx t w minus t infinity and h x divided by rho c p plus v w plus nu by c p 0 to L du by dy whole square into dy. If I divide through by u infinity after opening up this differential, then I would get what is called as the integral energy equation d delta 2 by dx plus delta 2 into the wall variation term into the free stream variation or the pressure gradient term stanton x which is h x divided by rho c p u infinity as I have shown here, which is nothing but Nusselt number divided by Reynolds number into Prandtl number. We have seen this before, then the wall velocity variation term v w by u infinity and then the viscous dissipation term as this one. Each term here is dimensionless as you can see, this is dimensionless, this is dimensionless, so is delta 2, this is dimensionless, this is dimensionless and so is this dimension, it can be shown quite easily. So, each term now is dimensionless and therefore, we have an ordinary differential equation for capital delta 2 analogous to an ODE for small delta 2 in the velocity boundary equation. So, let me summarize all the equations that we have derived. So, integral continuity equation simply gives v l minus v w equal to minus d by dx of 0 to L u dy. The integral momentum equation gives variation of d delta 2 by dx as that and accounts for the wall velocity and the integral energy equation gives the rate of change of enthalpy thickness delta 2 and accounts for the wall temperature variation, the free stream variation and wall velocity variation and the viscous dissipation. Our interest always would be to determine stanton x and c f x. With this, I will take up in the next lecture the solution of the velocity boundary layer equations in their integral form. Thank you.


Having women work more in the labor force ends up also creating a virtuous cycle for the financial markets. It's about 1% growth in an economy leads to about a 3.6% growth in a stock market valuation. And so we're going to project that now and look at what would be the market uptake in different markets by seeing this additional growth in the economy from women's participation and where are we going to see the stock markets grow? You can see here the United States market itself has a very large increase. The U.S. would increase an extra $3.7 trillion over the next decade. We have an opportunity to drive substantial economic growth and because of how economic growth drives equity index growth we see a multiplier effect on financial markets. The overall impact on the global economy is very significant. What the World Economic Forum has been able to do with this gender gap calculation is first of all it's used around the world by countries and by companies to really assess how the country is doing on gender parity. Countries actually have started to target different measures to try to improve on to move closer to gender parity. So it turns out that these numbers have become actionable numbers. In the Nordic countries there's a significant support for childcare and early childhood education. Basically get quality care with government support while you work and that means you don't have to go out of the labor force to take care of your child. You could see that countries could have between 2%, 6%, 8%, even 14% growth in their economy if you had that same level of participation in those economies as you do in Scandinavian countries. When you look at different economies and different cultures around the world you can see that many of the barriers for women going into the workforce are cultural, they're historical and sometimes they're economic. This is really starting to open up as one of the most important questions around the world. Familiar obligations actually are a key driver of lowering women's workforce participation and a lot of people think this is because of childcare obligations but actually caring for elderly family members is just as common as the old age dependency ratio increases that places further downward pressure on women's participation in the workforce. As a population ages you need more women to come into the workforce to supplement the people that are retiring. There is a really interesting shift going on around the globe of labor overall and it's not just for women, it's a shift away from manufacturing and agriculture into high level robotics, into data sciences, into the STEM fields and we believe that women can also move into that field very easily through the right kind of education programs. The world has done a lot to bring down educational disparities and health disparities. The second biggest gaps are in economic opportunity and economic participation. The biggest gaps are in political representation. If we make more progress on women in political representation that's a predictor for more progress on women in economic participation.


Now, it's one thing to be identified with behaviors and say, well, yeah, I'm a morning person, or I'm a night person, or I need eight hours of sleep, or I like peaches and bananas, or I like meat, or I don't like meat, or I do this, or I have these bad habits, but I have these good habits. It's one thing to be identified with behaviors, but underneath that, the mind is more than identified with the synone character, with the persona that it thinks is real. It's identified with the thoughts that are underneath all of this. That stream of thoughts, when you meditate, and the mind starts to drift off into the future, or lamenting, regretting something from the past, wishing something could have been different. That whole stream of thought is totally imaginary. It's totally unreal, and yet they seem to be real thoughts. It seems to be like there's really one that's thinking those thoughts, but that's not the case either. Much, much deeper is the stillness of the real identity that literally is beyond these thoughts completely. And one time I had a student years ago, and she was like, wow, I'm really identified with these behaviors, but you're telling me, David, that I am not the thinker of these thoughts? Thank God. If I'm not the thinker of these thoughts, hmm, maybe I can't be innocent. Maybe it's true. Maybe if I just start to see it that way, and really pull back and see in my mind that I'm not even the thinker of those thoughts, that movie really shows it. I mean, he was attracted to the whole construct. At first, he dismissed it. He said, that will work. But then after he got the package from Hank Alino, he so much wanted to save that movie and save his reputation and save his job, his career, everything that he started to use, a vector, a fake set of thoughts, a fake identity and so forth, and it just got out of control. But what if it was never real from the beginning? What if none of it was? So that's what self-inquiry is about. It's going back deep enough into your mind. Isn't that a long way down the track? Isn't that just metaphysics? Because really, our experiences that were here, if I let Melphie operate on me, I would actually prefer at that point in time that she thinks about what she's doing. And if I go out in traffic and I would actually like the people that are around me, appear to be around me, to obey by the traffic laws, because that's really quite practical. Nothing matters, which I understand as a concept, but I haven't got that experience. Then we don't really have to do anything. We can just do everything we can and do exactly as we want with you and understand where that will bring us. It will relatively quicker, bring Melphie to prison and if I don't obey by the traffic laws, I will probably end up there some stage two. So that's quite impactful. It seems, first it seems that way, but then I would always be just an observer of words, like isn't that just metaphysics? Meta is beyond and physics is the laws of physics. It's beyond the laws of physics, not so much beyond the laws of quantum physics we're finding out now, because when you go deeper into physics, you actually come to the same point that it's all connected. But what we have to do is we have to turn it around and say, well, I've been doing all this stuff that I thought I had to do, I should do, I ought to do. It's practical. And we have a definition of practical of like the Spike Lee movie, do the right thing. We're trying to do the right thing. Everyone's trying to do the right thing. Never quite getting back to the point though, which really isn't, the answer isn't I can do anything I want because none of it matters. The reason that's not the answer is because it still holds the assumption of the doer. In other words, I can do anything I want because none of it matters. Well, as Ramana might say, who is the I? Who's the I that can do anything that it wants because it doesn't matter? That's not even it either. And in fact, most people can tell that if you walked to somebody on the street and they didn't know anything about metaphysics and they didn't know anything about theology or whatever, and you just walked up to them and you had a microphone and you said, you know what? You can really do anything you damn well please and it won't matter because none of this is real. They would say, hmm, something's fishy about what you just said. Something's off.  It's this linear construct in which there seems to be a doer and it doesn't matter whether the doer doesn't do anything or the doer does something or whatever as long as there is a doer, there is an object. And that object, you could even call that object a subject. You could say that the persona, like the Simone, is like the subject and the world is the object. But there's still that split that's still there and that doesn't resolve it. So what do you do practically? Well, if you start to just question the whole construct which movie like this will definitely point to the possibility then that is, we could say that's the unraveling when you start to get closer and closer to the point that you start to see that there can't be, there is no doer, there is no individuality, there is no person that came out in the movie, kept trying to slip it out, you know, tell you the truth, she doesn't really exist. Simone is not a real person. He finally comes out and says it, you know, it's like everybody's waiting for the time when he's going to deliver it.   But he's like saying, no, no, you don't understand. She's really, really, really not real. And at that point, there's no comprehension of that. So in the end, there's no one we have to convince, you know, except allowing our own mind to be convinced of the truth by the Holy Spirit. We don't have to, you know, he was saying, I tried to convince the whole world that you were real, but it was really that I was trying to convince myself that I exist. That's what this world's about. It's trying to convince yourself that you have an individual, unique, separate existence. It's a big trick. We can even say it's kind of an elaborate trick because it involves so much like a gigantic cosmic trick of trying to convince myself that I exist as a separate, unique individual entity. And the only thing I can say is I can tell you right now it won't work. That's the only good news in this whole thing is that absolutely the attempt will not succeed. So if that's the case, if you even take my word on that or my take that on faith basis, then by joining with this truth that I'm sharing or this essence, you could just start to see, hmm, we're fine with faith, just don't lie about it. Like, I'm not going to make the world wrong, then I'm not going to make any of the images wrong. You know, then you can be gentle with the whole world. You can look on the world through, we'll say, loving eyes because you don't have to fix it or change it. It's beyond being fixed. It's literally beyond being fixed. And there's a joy that comes with that, you know. You mean I'm really off the hook? Really, really off the hook? And it's true, we are, the mind is off the hook.


Hello and welcome to the session. In this session first we are going to discuss about Cartesian products of sets. First let's see what is an ordered pair. A pair of elements grouped together in a particular order is called an ordered pair. Like this is an ordered pair in which the elements are A and B. Now let's define the Cartesian product of two sets given P2 to be any two non-empty sets where Cartesian product is given by P cross Q and this is the set of all ordered pairs of elements from P and Q. That is this can be written as the set PQ such that P belongs to the set P and Q belongs to the set Q. So this is the Cartesian product of two sets. If we have either P or Q is a null set then the Cartesian product of P and Q that is P cross Q will also be empty set that is equal to 5. We have some important remarks like two ordered pairs like AB and CD are equal if and only if the corresponding first elements are equal that is A is equal to C and the second elements are also equal that is B is equal to D. The next is if we have that the number of elements in a set A is given to be P and number of elements in a set B is Q then number of elements in A cross B that is in the Cartesian product of the sets A and B is P multiplied by Q. And if we have A and B are non-empty sets either A or B is an infinite set then so is A cross B. Next is A cross A cross A is equal to the set A, B, C such that A, B and C are the elements of the set A. And here this A, B, C is called an ordered triplet. Consider set A equal to 1, 3, 5 and set B equal to 2, 3 then A cross B is equal to 1, 2, 1, 3, 3, 2, 3, 3, 5, 2 and 5, 3. And B cross A would be equal to 2, 1, 2, 3, 2, 5, 3, 1, 3, 3 and 3, 5. Now from these two we have that A cross B is not equal to B cross A since 1, 2 is not equal to 2, 1 and etc. Next we shall discuss relations. Our relations are from a non-empty set A to a non-empty set B is a subset of the Cartesian product A cross B. The subset is derived by describing the relationship between the first element and the second element of the ordered pairs in A cross B. The second element in the ordered pairs of the Cartesian product A cross B is called the image of the first element. Then the set of all first elements of the ordered pairs in a relation R from set A to set B is called the domain of relation R. And the set of all second elements in a relation R from a set A to a set B is called the range of the relation R. And the whole set B is the co-domain of the relation R and we have that range is a subset of co-domain. A relation may be represented by roaster method or seg welder method. By this method we can represent relation algebraically and then it can also be represented by an arrow diagram which is a visual representation of a relation. The total number of relations that can be defined from a set A to a set B is the number of possible subsets of A cross B. And if we have number of elements in set A is B and number of elements in set B is Q then number of elements in A cross B is PQ and total number of relations is equal to 2 to the power PQ. Consider a set A equal to 1, 2, 3, 4, 5, 6. Now we define the relation R on A by R equal to XY such that Y is equal to X plus 1. So the relation R in the roaster form is given by 1, 2, 2, 3, 3, 4, 4, 5, 6. We got this using this relation where we put different values for the X which are the elements of the set A and thus getting the corresponding value for Y. And this is the representation of the relation R using the arrow diagram where this is the set A which has elements 1, 2, 3, 4, 5, 6. Now since we have defined the relation R on A itself, so the set B also has the same elements as the set A. Now the domain of relation R is equal to 1, 2, 3, 4, 5. Since we know that domain is the set of all first elements of the related pairs in a relation, then co-domain of relation R is equal to the set 1, 2, 3, 4, 5, 6. Since we know that the whole set B is the co-domain of a relation R but in this case the set B is the set A itself so this is the co-domain of R. Then we have range of relation R is equal to 2, 3, 4, 5, 6. Since range is the set of all second elements in a relation R. This completes this session. Hope you have understood the concept of Cartesian product of sets and relations.


How old is your mind? The way you think. This goes beyond what books you've read, the years you've lived, or the grades you pull. Perhaps you've been told that you're wise for your years, or the other way around. Where you surprise people by understanding and learning like someone X number of years younger than you. It's one of the few times being markedly different is considered a good thing, and some people manage to stay closer to optimal than others. Are you one of them? Let's take a look at some ways you can tell. Number one, you have bursts of energy and focus. Yeah, we know you can game for hours and your twitch feed is blown up right now, but that's not exactly what we're talking about. Are you able to laser guide your focus on a task to meet a goal? Do you notice yourself still excited and working on an objective that others quit a long time ago? Despite in the beginning everyone saying they wanted the same thing. This can be a sign of your brain remaining flexible and ready to dance. Being able to retain that ability to assimilate and integrate new knowledge via the same kind of focus and determination is a sign of intelligence. Number two, you are aware of and value your time. Does your relaxation still involve doing?  Okay, I'm kidding. Sorry, you're not likely Neo, but mindless twiddling does bug you. You could be reading that article you put away for later, you could be starting that craft project, you could be figuring out how to do that thing, you could be doing something that is meaningful, purposeful, and useful to you. If you'd rather do that than a mindless activity like blindly scrolling through social media or picking at your fingernails, this demonstrates a desire to learn and to stimulate your brain, which is smart. Number three, you enjoy learning. Have you felt dissatisfaction and no desire to participate in activities that stay the same? The person next to you may be content doing the same unchanging thing repeatedly, and when you invite them to take a new course with you or attend a convention where you can learn more about something, they give you a look that says, but why? Basically, there is knowledge out there, knowledge about that thing you like and you hunger for it.  We can always improve, and our desire to climb higher for ourselves also improves that desire to be smarter. Be that need. Number four, you can think sideways, long ways, and always. Have you gotten a response of, I never thought of it that way, to a solution or idea you've profered? Maybe you gave a creative working solution and even though no one responded, you found your solution being used anyhow. Don't worry, some people just can't admit you suggested something they hadn't and wouldn't have thought of. This doesn't negate the fact that you still blew their mind. And thought outside the box. Give yourself bonus points for emotional intelligence, though, if they do admit you outthought them. Because you did something to make them willing to swallow their pride. If you find yourself surprising others with new perspectives, ideas, and solutions, especially with a wide variety of people, you're flexing that critical thinking muscle. Number five, looking into who someone is, not what they look like. Do you walk yourself back from making a snap judgment of someone? Maybe you're willing to give them the benefit of the doubt until you've had the chance to observe or know them more. You want to see the person behind the persona. Your conversation with them doesn't skirt on the innate, but delves into finding out how they think, their opinions, and who they are. Having an ability to treat people for who they are on the inside, rather than how they look on the outside, is a deep sign of both kindness and emotional intelligence. And number six, your ship of emotions has an even keel. Short version, you think and chill before tackling a situation. Any situation. We mean, even if you really just want to give that prickly argumentative person a dope slap, you don't. Not worth the assault charges, you know? Even when your friend is doing something really unwise, you resist the urge to blurt out, don't get carried away. Are you even thinking? No. No. You take a good oxygen to the brain breath and think about how best to help and not harm. You consider how your words would affect them. So you put some thought into phrasing it as best as possible instead of whipping back with a curt verbal slap. Naturally, you need to feel what you feel. That's the human condition. What's smart, though, is when you find ways to deal with your feelings to the benefit of everyone rather than depending on reflex and impulse. Side note of reassurance. Occasionally, no matter how well you phrase something and how thoroughly you've thought out an action, some people will still obstinately refuse to be decent. That's on them. Not on you. Please don't stress. You're good. You did your thing. Do you feel smarter or better about your smarts? Perhaps you recognized one of these points and now realize, hey, that's a good thing. Perhaps you recognize these traits in someone else. And you can now either have them watch this video or give them some complimentary recognition and make their day. Feel free to share or discuss. Feel good and feel smart. And we know that you know another smart thing is to like us and maybe watch another one of our videos. See you soon.


Hey, I know what this is. This is a drop storyline a dab specialty Hey guys, this is my review for Supernatural season 14 episode 14. Admittedly, I was late very late with this In fact episode 15 is already aired.   So Michael gets out Convinces Rowena to let him take control so she won't well that he won't kill Sam Dean and which is obvious that he would do that because she even wrote him into a corner saying that I'm not gonna die.  It was kind of cool to see Jack fully become the power entity that he was and Now they might have something interesting for Jack to do because Jackson basically useless this entire season I do love the irony though that Castiel was talking to Jack beforehand about when these people die We let them go, but we hang on to their memory.   So The episode is not that great. It's okay ish if you were to just focus on the metrosexual snake guy It's an okay filler episode. There's actually some decent camera work in this like when Dean gets his head smashed against the wall God forbid the director of photography actually tried to do something differently and then the other half of it is It's hard. It's terribly choppy.  This is horrible writing You already had a kind of a lackluster Return of John Winchester just basically repeating the scene five times in a row But now you come back with this Like we notice also how the boys don't mention anything about the fact that they just saw their father after the first time in 13 years this guy just sorry 12 no 11 12 years, but this Honestly, I really hope that Andrew Dab is not gonna be the showrunner for the next season I know he probably is but then this shows fucked this episode gets a 2 out of 7.  Thanks for watching the video. You're probably wondering who I am My name is Nits and you might remember me from the animated cult classic TV show undergrads It's been a while, but I'm happy to say the click is finally getting back together in an all-new movie Thanks to a successful Kickstarter campaign, but we are still asking for your support You know Nits, you can't get more money unless you offer questionable favors Yeah, unless of course those favors involved the ladies guy by support. I mean getting the word out guys Oh, well, couldn't you find a better means than this guy? All he seems to talk about is supernatural or hold a coffee mug real awkward Why didn't you ask a Kardashian or something? Yeah guy get in with the ladies guy Hey, he's trying to help out like you've been trying with Kimmy Burton I've seen job of the hut finish a marathon faster. Yeah guy. You're a massive slug thing guy To see any and all updates about the upcoming undergrads movie be sure to check out and like the bring back undergrads Facebook page And with any luck, we'll see you guys soon


And now from Cannes State, the state's chapter of the NLC also heats the streets of the metropolis earlier today as they joined the nationwide NLC protest. Plus, TV's Cannes State correspondent Steven Enoff reports that the protesters chanted songs of solidarity and called for the removal of the Education Minister Adamou Adamou in doubt of labor and employment crease in Gagay. They tracked through the Cannes State government has to express dear grievances to the governor. Meanwhile, angry students chanted songs in Hausa language saying no school, no vote come 2023. This effort has been invested in a strike action for the past five months and has gone to a hit post to the students, the university staff, parents, the government, other state bonders and the entire country. The strike, as you already know, is over the non-abidance by government of the agreement, it won't only enter into the unions. It has also been about imposition of ITPIS and the university unions, to which they have taken objections for freedom of reasons. The reality is that we are dismayed by the government's primary system. The necessary sense is that to lead to the peaceful resolution of the issues in district and by extension end the strike. Hello, hope you enjoyed the news. Please do subscribe to our YouTube channel and don't forget to hit the notification button so you get notified about fresh news updates.


Hello. I welcome you all once again to my channel Explore Education. I am Dr. Rashmi Singh, Assistant Professor, Department of Education, Assistant Karnagalsh Ruhi College, University of Allahabad. And nowadays I am discussing human rights education in which I have already discussed the concept of human rights education and the methods and techniques of human rights education in which this time I am going to discuss rights of child. I have already discussed rights of child from international perspective in which I have discussed United Nations Convention on the Rights of Child. This time I am going to discuss what are the rights of child in Indian perspective. So, this time I am going to take only the constitutional provisions and legislation in Indian scenario regarding to the rights of child. So, it will be a very informative lecture for all of you and it must be useful for you all. The lecture will be in bilingual mode as usual. Let's start. Constitution. In 1989, it was the same principle, 54, and this has happened to you. Now, since India has also established the constitution, apart from this, our country has always talked about rights of children. So, there was so much detail that it was very lengthy to be able to cover it in one video. So, I have shared it in three videos. In this video, I will discuss fundamental rights and directive principles of state policy and legislation. For rights of child, in the next video, I will discuss the national policies for children. Then, what are the national programs? So, it will be in three. So, in this, we will only talk about what is said in our constitution to protect children's rights and what are the rules and regulations that have been made in our country. So, let's start with article 14. Since this is an article, you have to remember it as it is and do not do it here and there. Because it is written, it is written. It is written in the constitution. So, nothing can be done here and there. And a lot of questions are asked. You can take any examination and see. This is article 14, article 15, 17, 19, 20, when most popular articles are asked. So, you should definitely know. So, the first article is 14. Fundamental rights. Look, some of our rights, the basic rights that are written in the constitution and some directive principles of state policy. That is, the policy of the state or the policy of the state is called DPSP. It means that we are giving direction to the state that you make your policy like this. So, both the rights of the children have been talked about to protect themselves. So, first of all, let's talk about article 14. This article talks about its right to equality. That is, the right to equality including equality before the law and the equal protection of laws. That is, everything is equal in the eyes of the law. Then, what is article 15? Prohibition of discrimination. That is, it will not be discriminated against anyone in any way. What can be the issue on the basis of discrimination? On the basis of caste, on the basis of the link, on the basis of your birth place, on the basis of anything, on the basis of it, you mean that children will also come to you. It will not be discriminated. Nothing in this article shall prevent the state from making any special provision for women and children. And in this article, this article does not stop the state from making any special provision for the women and children. That is, it can be made. Then, article 17 is against us, the constitution. Abolition of untouchability. Untouchability will not be kept. That is, it does not do anything against the untouchability. Then, article 19, 1A, the right to freedom including the right to freedom of speech and expression. Whatever we speak, whatever we do, all this comes under the rule that we have the right to speak, to give the right to speak, to give the right to our own person. But you will not have to pay attention to this, that every right is misused by us. That we will say anything, we have the right to freedom, so we do not have to do that. Then, article 21, the right to protection of life and personal liberty. That is, the right to the protection of life. That is, the right to our personal freedom. The law has given us the constitution. That is, the right to our original ghost. That is, the right to the original ghost means that you can go to the court against it. If any of you take this right, then you have read the right to education. You will know very well that the 86th Amendment, which came in 2002, then article 21A has been inserted in it. What is that? Where did article 21A come from? It came from the right to life. That means, the right to life is the right to live. So, when will we be able to live well? That's when we will be educated. So, the right to education flows from the right to life. The right to education comes from the right to life. And this is a very important statement of the 86th Amendment, which has been spoken to you again and again. The state shall provide free and compulsory education. The state shall provide free and compulsory education to all children of the age of 6 to 14 years in such a manner as the state may by law determine. The state has been informed that the state shall provide free and compulsory education for all children of the age of 6 to 14 years. And this is the end of article 21A and the RTE Act came into effect on 1 April 2010. That means, the RTE Act came in effect from April 2010, and 21A also came in effect. So, article 21-21A came in effect, and the RTE Act came in effect on the right to exploitation. That means, no one can oppose the right to exploitation. Prohibiting all forms of labour, child labour, and trafficking in human beings. Then, from article 25-28, the right to freedom of consigns and free profession, practice and propagation of religion. That means, we are the right of freedom of consigns and free profession. We are the right of any family. We are the right of any family. We are the right of any family. We are the right of any family. We are the right of any family. And article 21-29 and 30 is the rights of minorities. The rights of minorities are protected by their own sanskriti, asha, script. They can keep everyone safe and to establish and register educational institutions of their choice. And they can establish and administer their education from their own choice. That means, minorities are institutions. Then, article 32-27 is the right to constitutional remedies for the enforcement of all fundamental rights. That is all we have mentioned in our fundamental rights. 14 to 35. Then from 36 to 11, what is DPSP? Directive Principles of State Policy. The most important one is Article 39. What is he saying? The state shall rule. What will it do? In particular direct its policy towards securing the health and strength of workers, men and women. And the tender age of children are not abused. And that citizens are not forced by economic necessity to enter vocations unsuited to their age or strength. That children are given opportunities and facilities to develop in a healthy manner and in conditions of freedom and dignity. And that childhood and youth are protected against exploitation and against moral and material abandonment. What does it mean? It means that it is directly related to children that you will give them freedom and dignity. They will be able to develop in a healthy manner. You will give them such facilities. You will save them. You will keep them safe. Everything is written in Article 59. The state has been directed to work in this way. Then Article 243G, which is called Institutionalization of Child Care. It means that you have to do everything for child care. Article 45. See, this was Article 45. When this 6-8-11 was launched, it was made as 21. The state shall endeavor to provide early childhood care and education for all children until the age of six years. It was said that it was a directive principle. But it was not accepted. That is why it had to be a fundamental right. That the state will try to give them early childhood care and education until the age of six years. Then the 86th Amendment Act of 2002 changed the subject matter of this article and made elementary education a fundamental right under Article 21A. You can say that it was changed a little bit about 6-8-11 and it was made as 21A. Fundamental right. And Article 51A is for guardians. It is said that who is a parent or guardian to provide opportunities for education to his child or as the case may be warred between the ages of six to fourteen years. That is to say, if you have a child of six to fourteen years, then it is your responsibility that you will provide opportunities for his education. Okay, so in the fundamental right, you have 14, 17, 19, 21, 23, 24, 29, 30, 30. And in the directive principles, your most important is 39, then it is 243, then it is 45, then it is 51, 1K. And there are a lot of legislation here. I have only written names here. The names are a lot today. There are a lot of matters here. The Gargene and Wards Act of 1890. Then the Child Marriage Restraint Act. That is, the child marriage was made in 1929. Then the Hindu Adoption and Maintenance Act of 1926. The Hindu Minority and Gargene and Wards Act of 1926. Young Persons Harmful Publications Act of 1926. That is, do not publish anything that is harmful to them. Do not give them misinformation. Prohibition of Offenders Act. You must know that those who are a criminal, they are not punished in that way. They are given a little concession that they are less than 21 years old. So, they will not be given death penalty. There are many of its clauses. Then the Orphanages and Other Charitable Homes Act, made in 1960, related to Anathale. Apparentist Act of 1971. Child Labour Prohibition and Regulation of 1986. Juvenile Justice Act of 2000. Commission for Protection of Child Rights Act of 2005. Child Labour Prohibition Act of 2006. Look, it was made in 1906 and then in 2006. That means this is revised. The Protection of Children from Sexual Offences Act of 2012. Juvenile Justice Act of 2000. In the year 2021. Then the amendment was made in the year 2021. Adoption Regulations have also been made in the year 2022. That means, all these laws, constitution, constitution and constitution keep happening in the year 2021. That means, in the year 2021, the rights of children are safe. So, in this way, I have completed two provisions. Constitutional provisions and Legislative provisions with reference to Rights of Child in India. Okay? So, I have completed this very topic. And thank you and don't forget to like and subscribe to my channel, Explore Education. I have done from my side.