She was identified via fingerprints, but I'm the person who found Maricela, and so You found her? I found her. Wow. She was identified. Her body was in a bad state of decomp. They were able to get fingerprints to match to where our family had filed a missing persons report, but her body was so decomposed that they had to remove her hands and then put them in saline solution so they could rehydrate them then to take the fingerprints. Oh my gosh. Here's one story about Maricela and about her family and about all the people that have been deeply impacted by her death. That's just one person. Of the tags? Yeah. One human. So you amplify that story 3,000 times, it's a lot of sorrow, especially for the orange tags. There's over 1,000 people in Arizona that have disappeared, basically. The families will never probably find out what happened to them, and that's this horrible aspect to it. The desert is used as a way to deter migrants and it kills them, and then it destroys their bodies. The goal of this project, I mean it is, it's participatory, so these tags on this wall were filled out by about 500 volunteers at the University of Pennsylvania several months ago, and so with every exhibition that we're doing in 150 locations on five continents next year, we send them the kits with the basics and the information, and then they have to mobilize their communities to fill out the tow tags, and so for us the most important aspect of the whole thing is the filling out of the tags, that kind of moment of solidarity with migrants and then mounting it on the wall. So that's for us, you know, so it's not just coming and looking at the tow tags, but it's what does it mean to write down someone's name and the date they were found and the condition they were found in. Is that a way to raise our awareness and to connect us more to that issue? Someone's opinion may contradict yours. Where's my friend Allen? It's all about your perspective. Who are we and what is the nature of this reality? Five, four, three, two... What's up everyone? Welcome to Simulation. I'm your host, Allen Saakian. We are still on site at the American Anthropological Association's annual meeting in Vancouver, British Columbia, for our second partnership with them. We are now going to be talking with for our second interview, Dr. Jason Deleon. Hi Jason. Hi, thanks for having me. Thanks for coming back on. Congrats on all the progress. Look at this. Thanks. The beautiful project is now officially behind us. The undocumented migration project, Hostile Terrain 94, and this is now on tour across the United States and internationally, which is huge. It will be. Yes. Yes. And I'm so pumped to break this down with you and to unpack getting behind some of the tag represents actual human being, and we're going to get into that. To start, Jason, we've been fascinated with these questions and I'm really excited to hear your perspective about them. Are we really all one? You know, I think as an anthropologist, that's the argument that we're always trying to make is that whatever differences we might see between people, they're all superficial. And we all have a common ancestor. We all come from Africa, and it's kind of our job to really, I think, share that information with the public so people understand that yes, we are in fact all one. We're all the same species. Anything, these divisions that we have are culturally constructed divisions. So when you get down to it, the root of it, of course, we're all one. I love it. And it's been great actually being at the Anthropological Association's annual meeting because we've been talking about it from a perspective of yeah, the human species is all one. But then as we've been talking about it on the show so frequently, we also look at whatever you want to call it, the Big Bang or Source or God or Creation. I don't really care what you want to call it. But since that 13.8 billion years ago moment until now and four and a half billion years ago, all of the species, the 100 million species that have evolved on the planet up until now, those are also all one because it all goes back to a single source. Sure, sure. Yeah, I mean, it's, you know, I think part of the Anthropological Endeavour is to help us understand our place in the world, how we interact with one another, how we interact with our environment and understanding that, you know, humans don't live in a vacuum. Even if people want to pretend that they do, we know that everything that we do is deeply connected to the nature, to the environment. And we're in this current moment where people really need to understand that this relationship between between us and everybody else on the planet is a very fragile one. And if we don't take care of the planet, we don't take care of ourselves, you know, the end is unfortunately in sight. And this leads us to the next point, as you said. Everything is so deeply interconnected. The air that we're breathing in right now is coming from phytoplankton and trees, the bite of food that you just had prior to this was nourishing you through the power of the sun and the soil. That these systems are so deeply, intricately connected that there is no separation. And do you think that that is the most upstream issue that we face? I think it's a big one. I mean, I think climate change and, you know, human-induced climate change I think is one of the most crucial issues of our time. And it connects to all these other issues that people don't necessarily want to see the connection between us. So, you know, climate change forces people to leave their homes because they can't, it's not sustainable in certain places. And so we have a global migration crisis that's happening now. That's partly the result of, you know, the way in which we've interacted with the environment over the last several hundred years. But I do think you can make that argument that our relationship to the planet right now is the most crucial issue that we're dealing with. Yeah, and it seems as though the more enlightened we are about the true interconnectedness and there being no separation, the less climate issues we have, the less mental health crisis issues we have, the less inequality we have. The more we try and build a social fabric that's conducive to the flourishing of every single one of the humans that is here. So it feels like that is the most upstream that is then solving that could then solve so many of the downstream ones. One of the big questions is, well, how do we catalyze those feelings of interconnectedness or enlightenment or unconditional love? Yeah, it's tough. I mean, how do you convince people to be self aware? You know, you hope as an educator that you can do that. You hope that through research and the dissemination of knowledge that people can have a better understanding of their place in the world. But I don't know, it feels like right now we're kind of in dark times or this kind of post-truth moment where people don't necessarily want to hear things that are unpleasant or that fly in the face of maybe what they think they know about the world. So it's tough. I mean, getting people to wake up and see the writing on the wall is one of our biggest challenges right now. And I think anthropologists are struggling to show the general public that, look, we need to understand what's going on, our relationships with the environment, with one another. And I think social scientists and I think anthropologists in general are really well positioned to to talk about the human condition. But we got to figure out how to do it better so that people really can can understand it and and pick up on it. Yes, this is the huge point that you make. Triple A in anthropology in general is such a multidisciplinary study and we adore that. And we here on the program are huge synthesis, we try and synthesize science, spirituality, all these complex fields into some sort of a story that inspires people to take action that inspires awakening. So anthropologists also have that as one of their most pressing issues is figuring out how to tell the stories in new age, multimedia content style ways that then get people inspired to actually understanding the world that we're in. Yeah, yeah. No, I mean, I think we're in a moment to where anthropologists are starting to realize that the traditional ways in which we've tried to disseminate knowledge aren't accessible to a lot of people. You know, the journal article, the academic manuscript, most of the world has wants nothing to do with those things. And we need to be more more savvy. We need to be better at translating our work for a general public and whether that's through film, through social media, through arts. I think all of those things should be explored within the discipline. And it does feel like right now we're in a moment where people are starting to really recognize the importance of that type of work. And I know for me, like on a personal level, I've seen the power that comes with making your work accessible and translating it for different kinds of audiences. And, you know, I'm firmly committed to, you know, to exploring those issues and really trying to be an example for others in the discipline that, you know, anthropology doesn't have to look one kind of way. You can do a whole bunch of different things. I mean, this exhibition is a case in point. We'll reach more people with this exhibition than I'll ever reach with a book or with a journal article. And being able to come further compress, yes, this exhibition going on around the world, extremely awakening and also taking things like even this exhibition and further compressing it into a short video about you. Yeah, powerfully speaking about the reason why this even exists and putting that across, you know, TikTok and Snapchat, right? Yeah, going really crazy on getting to Gen Z. Yeah, yeah, and awaken them. So, I mean, the mediums, it's so important. The medium becomes the message. Is it then that this complexity that we're talking about of the current state of our reality and the trajectory of where we're going and how we awaken? Is that the reason why this was even made in the first place for us to rise to these challenges? What do you mean by in the first place? Like a reality in general or? Yeah, was this reality made so that we could experience this adventure in consciousness where we have this complex reality that we have to deal with to try and progress? You know, that's a good question. And I think as a not very spiritual person, I'm probably not the best person to kind of ask that question, too. But I do think, you know, we as a species are, you know, we're constantly responding to our environment and our environments change. I mean, evolution is happening in real time. And so it's really fascinating to kind of look at, you know, how our species responding to changes, to history. And I think, you know, at least in the kind of human sense, our awareness of the world has really has changed as evolved over time. And I think that we're a lot smarter than we used to be in some ways and then maybe dumber in others. But I do think these kind of existential questions are really important and ones that that everybody's kind of grappling with. You know, what is what is the meaning of all this where we headed? You know, is life about suffering? Is it about overcoming suffering or is it about something else? Every child being equipped with that question and probing into the reality with that is such a fundamental for sure. Beginning point. OK, and now we have this more than ever, we have what we think are two really interesting ways to look at dichotomy. In a sense, you have indigeneity, which has deep interconnectedness to each other, to nature. You have modernity, which has incredible advances in technology, but some lack in interconnectedness and lack in nature and to each other. Is is a good idea a marriage? Sure. No, I mean, I think just any kind of sensitivity to to the many issues at play, whether that whether you want to call that, you know, traditional knowledge, or or something else. I think the technology has gotten so far away from us. And we've lost sight of, I think, some really crucial kind of elements of what it means to be human. And so I don't think I don't think you can have this these advances in technology without really addressing these other kinds of issues. I mean, when we do do that, we know that it, you know, it's not going to end well for us. So I think that I think we're in a moment to where where people are recognizing that. I mean, as we see the technology now happening at a speed that is almost incomprehensible, we're all struggling to kind of catch up. And I do feel like there's hope in people thinking about, you know, how do we best equip ourselves for for dealing with the future and for dealing with, you know, this runaway technology? How do we how do we pull it back or make sure that it's developing in a in a in a sensitive, you know, ethical kind of way? Yeah, it's a if we continue making technology without being morally, ethically, spiritually, philosophically, literate and advanced, we're going to cause greater suffering than if we would just do those first principle practices. For sure. Yeah, new technologies, like you said, is incomprehensible. They're being they're being emerging technologies and markets are being created. Meanwhile, the fruits are going to the top one percent. Fifteen percent of the new wealth is going to one percent. This is this is ripping apart our social fabric. Half of the planet still on two dollars and fifty cents a day or less, which is what we pay here for a cup of coffee. These are very important things to structure the new architectures that make it so the democratization of the fruits go out to us all and think about all the gifts that get unleashed. The median age of Africa is 18 right now. All of the unique hearts and gifts that get to express themselves. If we can stitch together that proper social fabric for sure. Yeah, no, it's I mean, technology is another huge issue that we have to deal with. And I think anthropology has been very good at making predictions and trying to make us aware of what, you know, the repercussions of what we're doing. And I think and, you know, thinking into the future in terms of, you know, what we do today, how's it going to look in 50 years? But then also trying to use things like archaeology to teach us these important history lessons to remind us like these things have gone have gone bad in the past. And so we need to pay attention to, you know, to our own histories so that we don't make these same mistakes again. This is a perfect segue. I believe last year around the same time when we did our first interview, you really expanded my consciousness to a new dimension of awareness. You taught me that contemporary archaeology can be something like studying the US-Mexico border. And these border crossings that have been happening and these humans for a myriad of different reasons are pursuing in many ways, leaving something that is less around their flourishing and trying to get to something that's more for their flourishing. And it's so incredible that that this can even be done around the world where there is a new chapter in what archaeology can be when it's done. And this is happening all around the world. We were talking about all these different border conflicts last time as well that are happening around the world and how we can try. And if it's safe, if it's safe, we can go and try and be contemporary archaeologists to create things like this so that it doesn't just get swept under the rug in history and everything blown away. Because if you know, if you begin trying to process this, this is 3,200 over 20 years, something like that or so. Wow, of going in. And doing field work where I mean, you have to imagine this because some of these tags, we're going to read them. They say things like the body still has flesh where the body does not have flesh. So you literally saw this humans that are in those positions. And and you have to have the ability to log that and to understand, like, have enough humanity to like try. And this is such an emotionally stressing process as well. Because he's, yeah, yeah, it's a heavy, heavy thing. But, you know, it's it's trying to remind people or raise awareness. I mean, many people don't don't know this thing is going on. And so I think part of my job as an anthropologist is to disseminate knowledge about the world so people can understand. Hey, we've been having a humanitarian crisis at the US Mexico border for a long time and it's taken thousands of people's lives and it continues to do so right, you know, right now. So how do we raise raise that that awareness? It's again, it's just so nuts thinking about you and other members of your team going into the field and going through this, like you said, heavy process of identifying things like humans that have passed that across 20 years, you've you've found 3200. But there's not me, not me, though. So this this info this info comes from the Pima County Office of the Medical Examiner. And so I mean, we have found human remains. But but many of most of these are, you know, found by other hikers, law enforcement, wow, you know, hunters, that kind of stuff. Or migrants who call the police and say, you know, someone disappeared. And so it's a wide range of circumstances in which these bodies were found. Hikers, law officers, Pima, Pima County. Pima County, yeah. In what state? In Arizona, in Arizona, Pima County, Arizona. A majority of this is the Arizona. So this is this is Arizona, Mexico. Yeah, only Arizona, Mexico is here. So if you would expand this into California or to Texas, New Mexico, you know, you would add a lot more, a lot more bodies. That's one of the four states that's on board. OK, so one out of four states has 3200 so far identified tags recovered. So the orange or unidentified bodies and the manila represent people who have names. So there's about 1200 unidentified bodies that have just been buried in a popper's grave. Wow. OK, there's 1200 orange tags. Yeah. And those are unidentified. Yeah. Wow. OK, let's do this. Let's let's take one. I'll remember where it's coming from. No, it's fine. It's going to come down in a minute. So so this is an unidentified tag. And this is again, this is so this is a human that was discovered but unidentifiable. Yeah. Yeah. And it could be because they they themselves that the body condition. Yeah. One of the items on the tags is decomposed. Yeah. So then you can't actually identify facial features. So if it's like skeletal remains, you know, there's no way to do fingerprints. You can do a DNA sample, but it doesn't necessarily you can take a DNA sample. But if you don't have a comparative sample, you know, to match it to, then it's not going to it's not going to do you any good. So you can extract DNA from from skeletal remains, do a DNA analysis. But if someone hasn't submitted that person's DNA or relative, you're not going to you're not going to have anything to match it to. So and people don't know that the relatives are that they're dead. They don't know where they are. If they if they disappeared, they may not know where they disappeared. Maybe they disappeared in Mexico or in California, you know, people just don't know. Oh, my goodness. OK, so wow. So there's this breakdown of unidentified and identified and seeing a decomposed body and not being able to know even who the human is, what who what their what their name was, what their family was, what their unique gift that they were could have brought to the world is. Ambitions were friends were. Yeah. So that is that is unidentified. Now we will go with identified. Well, here, how about this one? Yeah. OK. So this is an identified and there's then there's about 2000 identified. Yeah. OK. OK. And so we're looking at a female that was around the age of 30. Yep. Her name was Carmita Marisela Zaguipuya. Carmita Marisela Zaguipuya. Yeah. And now how did you even gain the name? Did they have identification? She was identified via fingerprints, but I'm the person who found Marisela. And so you found I found her. Wow. She was identified. Her body was in bad was in a was in a bad state of Decombe. They were able to get fingerprints to match to her family had filed a missing person's report. But her body was so decomposed that they had to remove her hands and then and then put them in saline solutions so they could rehydrate them then to take to take the fingerprints. Oh, my gosh. Wow. OK. She was from Ecuador.  And you learned that information as well when you with the family? I went to Ecuador. I went to Ecuador to meet with her family. I've met with her family in New York. She's kind of a big inspiration for this project. I spent a lot of time writing about her family and about the impact that her death had on her on her kids. Oh, my goodness. So you went to Ecuador met with her family also in New York. Yeah. So what was the reason why she had left? You know, her family was was poor. They were living in a like one room dirt shack with a dirt floor.  And so I've got to go and try to find some way to support them. And one of the last things she said to them was, you know, my kids are dying of hunger here. And so I cannot just sit idly by as it happened. So I'm going to I'm going to migrate. And whatever my fate is, at least I've tried, you know, I've tried to improve the improve their lives. Wow. Wow. And this is this is how many how many children again? Three three three kids trying to provide them with a better life. Yeah, Maricela. Wow, Ecuadorian. Yeah. And just even to identify her, the hands needed to go in sailing solution to get a fingerprint to confirm it. And she'd only been dead maybe three or four days when we found her. But then she laid in. She was in cold storage unembalmed for like three weeks. And so by the time the body was returned, I mean, she was in it was in really bad condition. And one of the things that her family was told not to open the coffin is that the body's not it's not in a good shape. You don't you really shouldn't see that. And but of course, everybody wanted to see to see her. The kids wanted to say goodbye. Yeah. So they opened the coffin and it was incredibly traumatizing for the family. We do in that situation. This is yeah, this is all. Wow. I mean, the body itself. Yeah, I mean, wow. So the body itself has a storage processed so that it doesn't further decompose. There's the family that wants to see the body that can get traumatized, triggered by seeing it, but wants to say goodbye. The best solutions to not have this happening. Yeah. Yes. And the cause of cause of death is COD and probable hypothermia. Yeah. Yeah. She probably died from a combination of hypothermia and a preexisting kidney condition that she was left behind by her group and died by herself. And probably because she just couldn't she couldn't walk anymore because of her both because of the heat and because of this medical problem that she was having. This is such a heavy, so heavy. This is it is ridiculously heavy. And what do we what do we do? We have people that want to feed their children, that want to gain greater economic opportunity to do. So what is the way to make it so that this problem is not continuing? You know, I think we've got to work on comprehensive immigration reform. You know, people need to migrate. We want the labor, so we should make we should make their ability to move between countries safer. But also, I think we need to invest in these places. I mean, people don't want to migrate.  And the way global inequality works is that there are many countries that are being abused by powerful nations and we like keeping them underdeveloped. They provide us with a cheap source of labor and we're able to exploit them in all kinds of ways. And so I think it's not just immigration reform and allowing this kind of free movement of people, but also investing in infrastructure in these places so that people don't have to move. I think that's I think you can't have one without the other. So following a power law distribution where there's only a couple of economic powers that have a vast majority of the global wealth, they get to bully around other countries in the world and not necessarily focus on uplifting the other countries in the world, but just reshaping rules and regulations for their own favor in the absolute worst case scenario that that's what happens. And so it's both a process of actually truly finding the best means for investing into those regions to enable people to not need to make these migrations, but also create reform migration to make it so that people that are seeking to migrate can do so without the possibility of death in the process. Those are the two. Yeah, yeah, yeah. I still can't believe that this is only one of four states. So you think that the number could be in 10,000? Oh yeah, yeah, probably. I mean, Texas, there's thousands of people who have died in Texas. We know very little about what's going on there. Arizona, I mean, New Mexico's increasingly becoming a new crossing corridor. People are dying there now. You know, and I think about with this stuff, here's one story about Maricela and about her family and about all the people that have been deeply impacted by her death. That's just one person. Of the tags. Yeah. One human, one human. So you amplify that story 3,000 times. It's a lot of sorrow, especially for the orange tags. I mean, there's over 1,000 people in Arizona that have disappeared, basically. The families will never probably find out what happened to them. And that's this horrible aspect to it. The desert is used as a way to deter migrants and it kills them, and then it destroys their bodies. And I think people will say, well, at least like with Maricela, we got her body back. We were able to bury her. We know where she is now. But I work with families that, they've had family members disappear and they will never know. Her 15 year old cousin disappeared a year after she died, and we still haven't found him. And he could be on this wall as one of the unidentified tags, or he could just have disappeared in the desert, be eaten by vultures, completely destroyed, and we'll never find any of his remains. The process of amplifying the sorrow of one human passing in this circumstance to 3,200 of them that have been the ones that have been identified, 2,000 identified, 1,200 not, just only that you're aware of on just one fourth of the order. This is quite a heavy feeling. So there's more family members, there's more ambitions that are unfulfilled. Family members that gain trauma. There's ones that have never identified. And viewing it that way tells the story that do we really want to inflict that much more suffering? Yeah. Do we want to know what could have been unleashed from their ambitions? Yeah, it's a, I mean, and it keeps happening. It's happening right now. You know, it's been going on for 20 years and it doesn't seem like it's gonna stop anytime soon, unfortunately. So this is experiential immersive art that is also contemporary archeology. And I believe we talked about this a little bit last time, but this style of portraying the information has a profound impact for those that are willing to slow down and look at the tags and aim to really immerse themselves in a human's reasons for going across them. Well, and the goal of this project, I mean, it is, it's participatory. So these tags on this wall were filled out by about 500 volunteers at the University of Pennsylvania several months ago. And so with every exhibition that we're doing in 150 locations on five continents next year, we send them the kit with the basics and the information, and then they have to mobilize their communities to fill out the tow tags. And so for us, the most important aspect of the whole thing is the filling out of the tags and that kind of moment of solidarity with migrants and then mounting it on the wall. So that's for us, so it's not just coming and looking at the tow tags, but it's what does it mean to write down someone's name and the date they were found and the condition they were found in. Is that a way to raise our awareness and to connect us more to that issue? The answer is absolutely, yeah. Wow. So 150 locations across five continents in 2020. We're hoping to break Asia. We haven't gotten to Asia yet, but we're on five continents. You heard that, let's get into Asia. That's huge, yeah. So we want to get this into Asia. We want to help be able to fund. You have a funding team now. And this is great, actually, to see your team here, helping you get the right resources together to make, you have to make these kits. And the kits, like you said, are extremely special because they have a lot of resources extremely special because they have the 2000 identified tags and the 1200 unidentified tags, but they're blank. Yeah. And then the community has to assemble a team that then goes through the process of writing these. And then that immerses you in the experience of creating a tag to represent a human. Yeah. That plus the immersive experiential side of it are really great components to increase the awareness. I mean, we hope that by writing out these names of the dead, it's in some way bringing them back to life, breathing life into these toe tags just for a brief moment. And so to remind folks that they're not forgotten, even if they're unidentified, we're still at least recognizing that that is a person. And that's real crucial for us to just connect it with as many communities as possible. So we're all over the United States, Latin America, Europe, Australia, and Africa. And we're trying to connect with different communities that have been impacted by migration. So we have a heavy presence in Mexico, in Central America, but also in the Mediterranean. So we'll bring this to places like Lampedusa. We'll bring this to Morocco. We'll bring this to Athens and work with communities there, especially refugee and migrant communities, to help us build these exhibitions and to show some solidarity. So we do a lot of outreach with different communities and then trying to show that the US-Mexico border is not happening in isolation. We're having a global migration crisis and this is just one of many crises that are happening right now. And can we bring awareness there but then also increase our awareness of what's going on in these other places as well at the same time? A global migration crisis that's happening with an unnecessary amount of suffering and death and that by getting other people to more deeply immerse themselves in the emotions of the crises across the planet, then it increases our awareness around it and desire to make solutions as soon as possible. Jason, this is ridiculously heavy but it's also the exact amount of awakening that needs to happen. This is the style of severe, kind of like shaky style awakening. Sure, for sure. That, yeah, does that kind of ring a bell?  And I think we don't live in a moment where subtlety is working. And so this is like, look at it, recognize that there's a crisis going on and then ask yourself, what am I gonna do about this? How am I gonna make this better? Do I care? And so when someone next to me here, someone says something bad about a migrant or about the US-Mexico border, what's the image that you're gonna have in your mind? Is it gonna be this anti-immigrant kind of headline in a newspaper or is it gonna be this? This, exactly. So that's the hope. Cause when you are in that situation and you're able to pull this out and properly explain this, it actually has the potential to change the other person's world view for the better. Yeah, yeah. It hope. Yeah. And this is also a great idea for other areas of conflict on borders around the world. If those that are watching have border conflicts happening, they themselves can make similar exhibitions. And it's designed to be relatively affordable. So it's only, it's $1,500 for the whole kit. For the whole kit? Yeah, and so if people can't afford to do it, we'll subsidize it. So we're just trying to make this as accessible as possible. It's like all of our Latin American shows are subsidized. All of our Africa shows are subsidized. But it's just if someone is interested and wants to bring us to their community, wants to connect it with issues that are relevant to their community in terms of immigration, border security, we're more than happy to partner with them. So people should get in touch. I mean, you can go to our, we have our website, hostileterrain94.org. They can get tons of information there. They can drop us an email if they're interested in learning about becoming a host or in getting involved in this in different places. So I mean, we're at 130 confirmed locations right now. We anticipate that we'll hit 150 by the end of the year. So people can look at the map and go, where my community is happening, is it nearby? And for a lot of people, it really, it will be. So that's the goal. We're going to push this out starting in May and it'll run all the way until November 2nd. From May till November 2nd of 2020. 2020, yeah. So it sort of staggers. It's like we have open, we've show opens, we've shows opening in May and then we have some summer stuff. And then late fall is, or early fall is a lot of Europe. And then all of the US shows launch. You know, Latin America happens kind of in the summer and then all of the European shows. And then the US stuff happens between late August and late October. And then the final version of this will be at the Corcoran Museum in Washington DC where we'll build this wall, but we'll use tags that have been filled up in people from 150 locations around the globe. And so you'll be able to go and see this and see this thing that's been built by literally thousands of people. And we estimate that we could have 60,000 people filling out tow tags as part of the 150 shows. Yeah, yeah, yeah. So, you know, it's gaining steam. It's been really humbling to see all the support that we've gotten. Yes. That's a massive awakening for the 60,000 people that will be filling these out, plus hopefully 100,000 plus people that will be viewing it. And the data is there, which is another very interesting thing that we need to be archaeologists, the contemporary archaeologists about is finding the data for California, New Mexico, Texas, making similar displays across other border conflicts around the world. Can we identify the humans and the reasons why and the trauma that's been inflicted on their families? And can we build a social fabric that does not have that happening anymore? We can, the answer is yes, but galvanizing the awareness to do so requires movements like this. I need to ask this question, how do you yourself state emotionally resilient given the stories that you were just explaining to us? You know, I think I have a good team. I work with a lot of students and other collaborators who were all really supportive of one another. We do a lot of talk therapy. We sort of work these issues out. I mean, this is not easy for us. Absolutely. And I was telling someone earlier today, every time I fill out a toe tag, you know, I respond in a different way. And sometimes it's in a really kind of heavy way. Like, you know, I can just find myself breaking down in the middle of it and just be totally surprised by that reaction. Like, I would think that after so much time around this that I would be desensitized, but it's actually the complete opposite. So we just try to take care of ourselves, you know, do a lot of self-care and then also remind ourselves too that I'm very privileged to be able to raise awareness about this issue. And so as horrible it is for me to be involved in this stuff and to see this trauma over and over again, it's not as bad as what's happened to these folks. And so that kind of keeps me grounded in terms of recognizing my privilege in this space and then, but also really inspiring me to say, if I don't do this, then who is? And so, you know, the lives that we're trying to raise awareness about, I think really energize all of us as a team. I message you this saying something similar where I previously hadn't made a really strong emotional understanding that this tag is representing a human of such complex existence. And that's the style of response that we want. And this is something that we deeply immerse our emotions into and perspective behind and galvanized solutions to. And again, I'm just really grateful that you and your team have been going with this much steam moving forward. Well, thank you. You're so awesome. We're gonna keep it going. We got 11 months to go, the other thing is done, so. Yeah, I actually feel like this is the exact thing that shakes towards the solutions, shakes the awareness towards the solutions and then can hopefully shed light on all of the other border conflicts and forced migrations and can hopefully make more. Wow, thank you for all of this. Thank you for all of this breakdown. And our hearts are with the families and these spirits that are no longer here and that are sacrificed for us to build the next world that does not have these issues. Yeah, well, thank you. Thanks, Jason. Thanks for coming on the program. No, thank you. Always a pleasure. Thank you.  Thanks everyone for tuning in. We greatly appreciate it. We'd love to hear your thoughts in the comments below on the episode. Let us know what you're thinking. Please support HostileTerrain94.org, support the undocumented migration project. Please support them. The links are on the bio below. You can follow Jason as well across his platforms. All those links are below. You can learn more about the project. You can get involved. You can donate to support the exhibitions that we're doing in underserved communities. We have an online shop where you can buy, you can Christmas shop, you know, that there's lots of things that we have that we're using to help support this project. So we've got a pretty heavy online presence. There's all of those different ways to get involved. Please reach out and get involved. Please, everyone, and support the American Anthropological Association as well. It's really important to remember that we had only went through one of these examples and that if you amplify that example that many times, that gives you a deeper resonance with what this actually is. And you can support us too, so we can continue doing great things like coming onsite to incredible conferences like triple A to interview great leaders like Jason. Please help support us. You can find our links in the bio below. And go and build that future. Architect the social fabrics for more flourishing around the world, everyone. Thank you very much for tuning in. See you soon. Thank you. We'll hopefully see you in San Francisco. We're working on that. This is insane. This is insanity. This is absolute insanity. Yeah. The fact that we are doing this to have to happen. It had to happen to awaken us. We wouldn't awaken if this isn't.


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15th day of July, kuna kabaridi flani, ita maze, me pukone kabaridi badoma, it's just me where I come from, it's winter, I don't know, but it's okay, hai zoro, sende yo, yeah, we're gonna get you all warmed up, all heated up here on why in the morning, so we have a very, very interesting conversation coming up next, but kabalani tobu e siri, wacha toa jay introduce, sendo, it's only right and it's only fair, good morning guys, how are you? kuna chakuna chay, nini ni ita ya na, kabaridi tou venyu me siri maze, kadi kwa mbawu, it's not fair, ala kwa dasi mani covid kiko hawa, i pressure the life side, sometimes it's both nice, what is your good name, wama transiba ladies first, transiba ladies kabisa my name is Glory Kadambi, I am a youth advocate for SRE, that is sexual reproductive health and rights, and especially SGPV I'm glad to be here what is an SGPV? section gender based violence oh, sit mazo tu GBV, kuna e SRE puni nambuna wa tu wa kufaitia wa tu raitizawa tu na kaga poevi, it's a glow it's a glow okay, what's your name? I'm Alfreda Buka, SRH champion 2, and majoring on menstrual hygiene aha, kabisa just the other Wednesday we had some guy calling himself Mr. Pads and I've never been so impressed in my life now for me I'm Mr. Daddy wow can we start with you, what exactly do you champion, tell me all about yourself and what you stand for kwa ma menstrual hygiene champion, sexual reproductive health advocate so you break it down for me, like what does it mean, does it mean that you're going to give up pads or you're going to teach me how to be hygienic I guess during my menstrual exactly what do you do, and for what age group? I major mostly on adolescent girls kweeha people what do you mean by kweeha? the LGBTI and then we have those women in prison we have affected and infected girls HIV and people living with disability it's a very wide net, very very wide net okay, tell me more about that, maybe tell me what you stand for what I stand for is one, like right now it's ending teenage pregnancies it's a problem right now in our country and amidst COVID-19 it's actually another pandemic on top of it and I also champion for GBV that is gender based violence because even as we talk about teenage pregnancies and other SRHR matters SGBV is one part of it it's one of the major parts that affect women and girls so I'm an advocate for women and girls right just the other Wednesday once again we were talking about how there's a possibility that we can do narebu mambu itauni nangaliatum stanam dogo napatiatu lift suju na pwa kangumu pa pregnant is that what's going on? honestly I wouldn't say as much as people say boda boda guys are okay yes they contribute to a certain percentage of it but most of it it's from our misinformation from our negligence we as people of this country from our stakeholders not taking responsibilities and things like that talking about do the guys they don't like take that big percentage yes these cases are there and most of them are defilement cases where if you find someone who is 13 and do the person who is like 30 that is of course a defilement case and should be tackled for justice but I would say our policies our stakeholders are the most people who failed us in this Stakeholders in Akinasisi society like anyone who is involved in it parents, beach, parents, teachers low makers and all that there's a video that I saw that I really wish it would just go viral I don't know why sometimes some videos don't go viral but that's not why we're here so it was a teacher and I assume this is pre-covid because they were still in school and were in uniform so it's just like an assembly like any other and then she's clapping she's teaching them something via song and you know she say don't touchy and then she puts over here don't touchy and then she goes over here don't touchy and you know it was a bit controversial because who are we talking to there are we telling the adults to teach their children and to teach them by any means necessary or is it just for children for a certain age how do you feel about that particular method of teaching did I ask a hard question? No, for me we should have like age-appropriate sex education this is a way you can explain to a 9-year-old about sex 13-year-old about sex 17-year-old about sex because we wait until it starts being like a blame game and it's all our fault we never took the initiative to teach them you just say don't do this and then because we are we are beings who are so naive and have certain curiosity so we tend to try to know why did they say that I should not do this and this once a young person is told don't do like ha ha why are you telling me not to do what is happening on that other side and forbidden truth they keep telling me is always the sweetest but haizuru but again as I'm living this life once we had a question again about early pregnancies or teenage pregnancies and one of our viewers rightfully said and I was very humbled you know it's a lot and yes it's worth it to educate the girl child and you know empower but can we also educate the boy child also and empower the boy child because apparently I read in the newspaper that once school open they are going to have a roko and count all the girls who are pregnant but the boys are okay even if they are the ones in pregnanting also them they are alright and what are we trying to say if a boy can do that at 12, 13, 14 are we giving him a license but he can't do that he can't do that so what are we really saying as Abuka is here you can see it's male engagement here like it's male also getting involved in girls issues and as a champion that is what I would advocate for like as we also continue empowering girls let's continue also empowering boys in a way that they become involved in our issues for example on the matter of teenage pregnancy it's so sad that when for example they are all minus like let's say a 14 year old and a 13 year old girl and 14 year old boy the boy can be imprisoned but the girl will continue with her studies the reason the boy I think it's another time we can put our laws to check what really should be done if they are both what should be done exactly should be done but I'm not saying that the girl who is pregnant should be imprisoned also but we should come up with policies and strategies that will help empower each and every one of them okay now some of the statistics that I have right here is girls under the age of 19 years that have been reported pregnant and these are just a couple of counties 1,000 Machakos County we have 1,748 Nakuru County 1,523 in Kajado County 1,006 in Kericho Homa Bay has 957 Garisa has 907 and these are just the ones that have been counted kuna watu weingi sana aja pigwe sabu and they are also pregnant at a very early age and I understand the stigma and I understand that I am not 19 so I understand when we want to say oh you've made a mess of your life oh you've gotten pregnant oh your mother even before your front or lob finish is developing but this is not funny it's already happened they are already pregnant so now what do we do after that we have to look because these statistics in this period of 3 months now we have it's like you have started a second half of this year we have like 6 months ahead before these girls go back to school so they are going to multiply those numbers in Afatuankali the factors which contribute we have girls engaging in sex because of food lack of information lack of sanitary materials because some use to depend on schools and institution where they were for provision of sanitary materials so I think now the main question is how can we provide these necessities to the girls at least easy numbers they reduce ok now that you've said such nice things please give us examples on how we can fix this problem I think provision of menstrual hygiene products to the girls specifically pads easy videos na fazi kwe free kuna mutu ali kwa me suggest that just as nowadays you can find condom dispensers just anywhere so we should always but already ato kusimu na nyesha manzei mingumu bohichial kwa zag when you wanna go down to kwa na umemes to kidoga you ever just by mistake ni need yourself bohichial yung hoja ona sister ato ikona ringa uli kuna ringa sana siyangaliya panini like how are we going to just get out of the stigma in itself are we going to go county by county and I've seen that one of your solutions is TV and radio talks so maybe how has that helped you spearhead this particular initiative this one has helped us because like we are here right now as stakeholders are watching our lawmakers are watching and so this information goes out to them that we girls need these things we need them like a book I say we need them in our society rich now schools are closed girls used to depend on menstrual hygiene products from their schools say how a party only from people like him who go community to community providing them with sanitary pads but say because of covid we are all restricted staying at home and all that it has brought a lot more issues more danger to their culture I can say that what we can do is try to give out information correct information on ending menstrual shame yeah we can as well continue giving out correct information on SRHR and that will bring all of us together this is what we was talking about comprehensive sexuality education in the government in Apingasana but I think age appropriate information to our young people because we cannot continue staying we have a problem but we continue staying depending on the problem like we are just waiting for solutions to come from above but we cannot we have to be the solutions to our society but we live in a world where there was once a bill proposed that guys who rape girls should be castated of course very fast it was a buy because it's a man's world but that almost wanted to suggest that we lower the age of girls when they can actually start having sex legally but education has to happen we have to lower the age of girls so how we can actually I want to count and dissolve I want to save money and I want to scare really let's just be honest how can we have a voice allow the voice enough for us to showcase what's happening on the ground so the time you must break that stigma and the only way the information is disseminated to the ground to kiyangalia kama conversation maybe like for menstrual hygiene enough what you know nyesha this is not only a women issue it's our collective responsibility to kiyangalia like for teenage pregnancy enough what you know nyesha the actual numbers on the ground how people are suffering so again maybe let me just veer off a little bit because our topic of the day is GBV kumbe kuna SGBV kuna sexual gender based violence and then this gender based violence and we're trying to figure out you in the audience I'm quite sure ushona kwa Facebook page we're asking how to deal with GBV and something that has possibly you know increased because of covid and not really covid itself but the directives not that have come with covid stay at home you know work from home self isolation maybe 1 times 3 a week saying daily you know and I don't know it's very hard to intervene for example maybe let me use myself as an example if I lived somewhere and I heard people fighting in the night I don't think I would have the right to interfere with someone's life but I would want to stop it so what's going on how we're going to deal with this for GBV what I would say is that our laws have failed us terribly our justice system are broken terribly kwa sababu tapata many perpetrators are out there working freely you go report a case but no justice as we've only got one even if you go to report people don't have that need to go and report like when it comes to fighting you don't have that energy to go report you go report because you're like nothing will be done but then if we get something done right from the justice system then we're going to tackle this problem even as an advocate sometimes you see people fighting and you're like you try to intervene but you also want to be safe yourself We can go there, we can go to Kewadu. So, to be safe is, I would say, let us take measures that protect women. Let us take measures that protect these people who are being beaten up. Let us have these policies that we have very good policies in our country implemented because they are not being implemented. We have the penal code, we have the sexual harassment law but they are all not being implemented. You will go report a case but nothing is done. So, we just stay here. Again, this is not very limited to Kenya though. So, you would find if someone of an influential family commits maybe an offence, maybe a pigem to a manbake, it's not going to be very easy to report. And even if you report, it's not going to go anywhere because I hear wukuni connections, easy streets. So, how do we protect the vulnerable? How do we protect the people who after a kiyeno report by the way, after kongali atu? Say, okay. Thank you for letting us know. As she said, systematical messed up. So, we have very good policies. She didn't implementation. She didn't know to anya kwa pombele. Because oneeza pata, mitu anenda kuhu report a case in a police station. Oneeja inafa also we have a special desk and special people to deal with this issue because the same police man when he kwa akidil na kesewizi he is the same person when he atahandle mitu munya kwa assaulted. Because oneeba pata mitu anenda kutu report a case he am assaulted muna zaku nuliza witness munya li kwa hapo, muna zaku nuliza li kwa nisa angapi, teme nyan nimeva, kutu nyan li kwa nimeva, sawa nashanga. At that time, lambda mental state yango ikosawa. For sure yango ikosawa. Kosa wele trauma eneja, mitu zanya nime experience. Sawa inafa to change, ni system tu inafa to change. And then the other thing pia must change our mentality because most people we live in akakuns chu nili ona mama angu aki pigu na me dad na ona niki piga manzi munya nesinae, it's normal. Manzi yango niki piga yana ona ju maimama niki maimama aki pigu na maidat na kwa ito roka lemi nitu li e kwa sababu hindo be life ina kwangayivi. Sawa inafa to live in reality. Zilev tu zey nitu kwa zina happen tu zilev kwa makosa zewetu amav tu zey nitu me kwa tu kia ona. Cause people are suffering. And they are doing it in silence. I speak here of silence. It's also stigma. We've talked about stigma for manzis and just basically generally just getting pads or anything. PPEs are manzis. Hei. So now in the same breath there's also gender based violence. There's also sexually based gender based violence for guys. Boy child pia na maia. Ju zitu uswa li kwa mifungu awadia batad mena. Tu kwa wachia kwa, sende yo. Situ li wachia kwa. Muka sama ma no maia nisha pigu aji na dem. Sende yo. That time mitu ame haki wa kichwa iti huwa like for legit. That was... Lakin mitu angi ma kasi di kwa zengi nizu toka a paper tiso right. So how do we reach out to guys? How do we reach out to young boys? I want to be also just be careful when you go into public restrooms. You never know who you're going to find. You know. How do we keep our boys safe? And is it is it not more tabu for our boys to talk about eh, nani ame kumigu zapa na kwa nafa kumigu zapa so nifia nini. I think there's nothing like tabu. Ya we must teach our boys to be vulnerable. That issue, the manawme mentality. Manawme nijasho. Eh, yuki tu na faise because people are suffering na the moment anasema, it's too late. At least them kitu ita happen atasema. Most of them. Lakin ni ju tumi kwa cultured kutokwem dogu kiliwa na papa na manawma kwangilvo so na pata people are suffering. Ya. So we must just teach our our men and young boys to be vulnerable. Ya. Saying your issue is not a weakness but I think it's the first step to healing. There's someone who suggested that if if it should be, okay education should be like this. That means a girl child aki ambiwa na boy child listen your worth a lot more than kangumu ama sujiwi. Nini nini na trapi juzi ni mwa na. Juzi ni mwa na mili nini na kwa ati, ati, oh. So say the text. Babe I'm afraid. Ati I'll catch coronavirus. Ati no don't be afraid you won't catch it. Ati why? Because you're an angel. It is just humans that get COVID-19. So Mr. Naniwa yasha ruka roho roho do do do do do. Kame kufi apu umutu pregnancy suddenly. How can we nani stage two in life? Sindio. Ata mini di changanikiwa na some funny umutu akumbe the most beautiful girl in the world ata na passport. Ya. Ata aje ita pa. Nairodi watake na. Nairodi ati. Nairodi ati. But ati akumbe the most beautiful girl in the world. Na usha believe na nini. How can we educate our especially this time? Kusuna josa itu na mbe all the things kuna technology you know. Onee zani textu siku usiku. Ni kwa besitu kutame pala kwa miwa keshu. Na standbiam tu. How do we tell them what's up? Like na usione we're being old. Ama atutaki watwa pendane. Like how do we get them out of that? How do we include them? Now you want to behave like an adult. You want to do adult things. Then you must know adult consequences. How do we do that? Well, I believe for one to have sex you have to consent to it here. And you have to be knowing the consequences of it.  Isu yaba you tell a child umtoto aki gruto aki amdongo. Na kapom na watch TV na watch the same programs. Ame umtoto ikitu na initangwaivi. Usi se meis, geni, snake. This is a snake. This is a swishy word. Say it by word. Say it as it is. Kus ui umtoto atendokonje piy apreshe itam fata. Atambuana beshte ake. Ui ambatia ni nini wana checka by the way. Kus they know these things. As you say technology say it's not those olden days enyungedang anyam. Toto ui tokaku amungu. And you believed it. Iti ni dikunu na wakus per market and you believed. They know where they came from. Mama mami ame baya untroko buchare. Yeah, they know where they came from. So honestly, what I would say is that the government omekatari asana ekitu ya age-appropriate sexuality. Onasa mabilolkona. Se meitu ki ambiwa these are my private parts wobisha akufonza. But omeni ambiya too these are my private parts. What are they? I'll be curious. As a child I'll be curious to go and know what are these ones. Ii na fanya nini and all that. But then if you tell me take care of yourself these are the values that you should uphold and this is how you should take care of yourself. For example if you indulging in sex this is how you can protect yourself here. Like okay, squeeze it no go pamin bata kuliko wagonja. Do you know what that is? Do you know what that is? To no go pamin bata kuliko HIV kuliko STAs and all that. But then if you educate a child and tell her is in na kumbukatikia high school wabing shondos photos of syphilis and all those stuff na ugi o gopa. That was our principle. She wanted to okay I would say she was teaching us on how to approach to that. Which worked. Then what what if we implement CEC in our schools? It is going to work for everyone and these cases are going to reduce.  Why? The community has told them you're a strong person men don't cry men don't do this and that. Mano me aki ambiwa no ana pasiu atilu wambiwa yes. You know and some of those pressures are what are putting us in the state we are right now. As some of the state that zimefanya kwa kwa na increase of teenage pregnancy na GBV and all that. Kwa sambub mano me aki approach wambiwa no aone una ringa adi ambiwa una zidi una zidi una zidi atendele kukuja. And so you find in the end of the day umemkata ame kurep. What are you losing? Ama me kupingashoka. You see. So I think our society is really misinformed and you should pass this information from one to the other person. Correct information. I want to ask how can we make a difference? You guys are doing fantastic work and we appreciate you truly but me me na viewa tuna tuna zidi anaje like how can we because the people who are watching us are spread out kuna mtuwa kisomu kuna mtuwa costa na tuwaj kuna mtuwa mero embu kajado all those places and and they have things to say. So how can we influence them accordingly? How can we turn each other into teachers? And before you answer that I hear you have a couple of thoughts that I'd really like to read so it's at Whitefarm Facebook at Whitefarm channel on Twitter hashtag is why in the morning all right so behind me somewhere we have a denoki place as watching from Eldorette I see you to handle GBV they need to guide them on and also motivate them and teach them on disadvantage of early pregnancies denon mekwana Enrico mekwana piwa wewa Sungoch and you are say oh lemi Sungoch Kenyaga County locked pregnancies are aragwan mekwana klement letisiasas watching from embu for teen parents who parents and pregnant teachers girls are covering majority teenage boys who impregnate their girls and use a general term watu and do the agent lini to address our teenagers especially the spirit of COVID-19 Tyler I see Val watu wa peri info na see madam peke yas do your watu at a boy child and I touch the info like anybody else I see you from 020 hashtag is of why in the morning so yes you are going to tell me something as you can see mekwana tu mesink ma'am tu ame ruapu ma'am tu ame embu so how can we all become teachers how can we all become ambassadors starting with me because charity begins at home I think enough to watch the blame game Sai because ikitu kilam tu akuna role yaku play the same way watu anase manga enough to take it as a personal initiative atu takiku kwa nele kitu una kama sa ii tunajari buk sema appropriate sex education wana kata the same way unezafunzisha mtoto kimpea kitu kiyom dog wa semiya sante monosin fundisha kusu mili ake kusu issues to do with sexuality kutoka akiyom dog wasabunapa tanga unim tutumu niya konaif na kitiote nyutamu ekea nduata groku juwa na hata ifa niya mistik kwasabuana juwa akuna walipe niya atarifa would he or she go to him he was still young and then the other thing piya all stick holders in affa wa take roles aw from parents the society religious leaders atu takiku kitu any munaupos and then when things happen you start blaming satan mmhm ya ee witu na fasi pili anit nori tumpego inawama sitani na bag ya and then the other thing also our lawmakers we have good policies what you want is the implementation mmhm ee tuna takapa traitors watake wa kwebrote into book ee iskweni the same person ame kwa kivawele tuwa tuna tuna muwana mmhm ee kuzana tumpea very proud kuna malineza mpeleka ya yaa society piya inafatwa tstigmatization kuna witu zene una pata with this violation untu akuna odasiti akumek like a rape joke anasa ukuamba something like that kitu ya kwanza inatromatizu lem tumenya shape itia situation kaiyo na inenkaritos pa petritas outside there wonekuamba this is a normal thing ya I once saw a very bad joke just because you said that I'm going to say it out loud na ilikwam stana me post ati ati rape is not a crime it is just surprise sex how's that what sis security security security come on collect this one what are you even oh my gosh how can you inato anguwe kusana witu zengine kamezo wa piya and instead of talking about asenow ee you want to talk about that how do we help these ones na wastana akshanzakungi evo who's going to take us seriously wuna shangata sasana ni atatua me ni who who and those ones who even lie those people who lie about being raped how are we going to be believed now when it's actually the truth ya what I would say it's time we shift the shame and blame from the victims to the perpetrator if we shift the shame and blame from wone ame kuwa ame kuanda ame nda go rape ame nda go all that then you're going to focus to the perpetrators and see has the law worked against them has the person who's been raped or undergone sexual violence gotten help have they gotten help like right now we have the gender desk at the police station but are they working really do you go there and report and your case is polluted to the letter do people have information on how they can collect evidence or how they can present themselves for example kikuwa raped unadjo ufai kuoga unadjo mgoza kwa unafa kuzi eka kwa kujifunga na magazin tikuwa pepa baga makua bag do evidence is quite amped with do you know all that so lack of information is one of the things zinye zina to hold back as a society as a community as a country ya naki tumineza sema girl child it is not wrong to fix your other queen's crown let us fix each other's crowns go and bless you yes cause tuna hendele apa kungelia women empowerment girl child empowerment but we are our own enemies so i would say let us champion for our own selves cause if we don't honestly no one will no one will i hope volumi kwa sa amatua mgeze volumi maulim kwa excuse hi at 224 on facebook at 224 on twitter hashtag is oh why in the morning okay all right so maybe the last question nikuwa na notes guys a very serious presenter was evangivi atu but i'm very see very serious okay so you touched on one of the stakeholders of which the the religious bodies you know and i think we have three main ones the christianity islam and buddhism i'm not too sure if they're just those three but there's a time and the church came up and said abstinence is the only answer you know so what does that mean kama tumeshi noko abstain sa satva niniaki tum kia tumi kama tumi kama tumi kia tumi kia tumi kia tumi kia because it's the truth and if someone is an avid believer of whatever religion they subscribe to they are prone to listen to that person as opposed to the one who's telling you ona nani kuna STDs kuna STIs kuna pregnancy dropa issue jo apundo kuna evidence yamaimba so how do we reach to all these people without interfering with what they believe in for me i was listening to pasaris and kinamili when they were talking about the reproductive health care bill and there is one thing they said that really hit me hard they were talking to religious leaders and they told them it's time we stop pretending these things are not amidistas na wakati wene uu kuaffected you're the first person to go and access that service for example sefa boshon utapata they are so against all these things they are so against contraceptives like the catholic church they are so against contraceptives for example but utapata if they need it they go for it they will go kama untuoni ako so much into the religion but anaitaji you'll find them going for them so what our donor says let us stop living in those kakuns of ati it's wrong it's wrong it's wrong but you're doing them behind our backs we know these things you're doing them behind your backs behind our backs samtaki zikwe past into laws or into policies that can help other people because as a country untuoni ako na mo power the person who has money as they always say what happens to this person money ako kwa kijiji what happens to this girl money ana bleed kila siku for like 7 11 days na hafod pads if we don't pass ati pads zikwe free then how are we helping our society so it's time we we live in the current we stop living in our past we advocate for what really is going to help our country and our society yeah all right so i'm just going to ask really did you have something to add yeah okay kama vinyal komese ma we must base on the reality kus you have people wrapped in church yeah alafu when it happens to other people you are a genestist but when it happens to you now you you say that you are humans we make mistakes so it's it's time just to face the reality yeah kama umtum kubuaki when it was just a moment of weakness na fatukum sa mehe because they offer so much to the society kwanzaakalenda apokam angusha donation ya mita tu mita tu mita sa weos na ah what happened where it's okay and i've even seen like there's some some countries that make it okay for someone to be raped aso long as the rapist marries the person that they've raped i don't know how that takes lakini all right emuisho kus i am an entertainer there has come up a particular genre of music called kengetun sindio and they say i want to believe vitu zingine tu nona kwa society siniki oto they just mirror what exactly is happening on the ground but there's some people who blame in this music because atiyo when you are anongia they just talk about you know drugs and kudu tu like that's the only thing on their mind but i have a question because mistase came tumenda studia kato angom tumingine kajadokashka memba but peya in the same breath niki patam toto na imbawam lambes ni nita stuka a little bit mehe na jo hana jo hana kuhimba miss jo hana jo hana where do these students get this intellect from what is okay so is that something that we should worry about or should we is that another blame game what's going on i think it's although nivi tu zingine contentia o it's overga to say lakini the same people when you want to blame his goma how peya how uphold the responsibility junapata ni hawa they're the same lawmakers sasa inafa before ublemu zako what are you doing on the ground niki tu gani ni nafanya before you stand on the pulpit na kuhu ublemu the songs niki tu gani ni umifanya within your environment before the parent amamalimu ablem parent kwi tu gani zenye tunafanya kwa zi zingoma hasdianza leo nukweli na sayatis na enda kwa ishati sa iniinafatu to take responsibility as a whole kilamtu a play party ake e na twaichi that blame game yeah because before we had moral police wana zeki umutua good morning kuli kwa na masuonga mani ake all sizes juwan nangpenda juwan sasa skia na why are we burning these ones and the other ones we didn't burn ama that it's okay hashtag is why in the morning misdringu lizen nani apa but my feeling is towards the girl child dem aki sama no aki ditambua aki sama you know what maybe it's not even about you maybe you're a wonderful person you know maybe you're a wonderful guy and maybe I would want to pursue something in future but for now my answer is no jumi na tka na jwa ken ataka na tka kwa dasule amana tka kubaki evi but as soon as wambe tumano me no oh my girl kwa nga tum na maringo kwa zanashka nga tuma feelings and the same person the same guys who go on a comment section and tell us to know our worth that we are more than kangumu so tumafakuski zanani ama it just depends come on me when do nani katia na fa tu kusama yes na dosi sama nika na feelings na tumengi na ken katia that's when I can say no is that what we are saying panai na fa if it's a no it's a no me the same way lemme give a scenario umengi ya koteli kumengi ya koteli unata ka chahi unesa itisha onaya kwa chahi na iyo chahi ka fikaapu kafili ni kama wu jiski kukunu kato kuka toka na isa kua labda ali sema yes lakini within the process a kakaivi a kafkiriya a kasema no umengi ya e respectile jibu enyame kupemi amu isho kama ali sema yes lakini a karumi a kasema no watiku eno umengi usianda kusema o umbona usiuli kumemi sema yes apana pa tu lembi ama no me aiziji anafa kupemi wa everyday na her aiziji control a kuna kitu ka ii ama say ni ni ni ni ni anba no don't lie sit the truth you can correct me I sit to be corrected sa inafatuna respect opinioni a kila ama tuna standi a kila ama to always yeah all right what do you think I have something to add that is about consent ya niki consent leo hai manishi ni me consent for all my life ma ni kamao deo na manome wu bengali mbrembo you know what I'm talking about manome kuna toka mbeo you've led him on na wizuri toz kwa mbea to mwishu to nani staki uchali ee if he's not in a position to make your life difficult after that he might as well just hurt you now no if I if I consented jana he doesn't mean me consent all my life if I said no I mean my no honestly for me if I say no I mean my no and it's time that as I said earlier men should wana faku kudiku bali they are vulnerable na waku bali majibu yeah sit uki ambi wa no do say unafi leti nil uki ambi nil uki ambi wa no do na fahu pasumo ati ataku bali badae tsa lae and ladies let us hold to what we believe in if you say no let your no be no if you say yes let your yes pay us and and I would like just to emphasize that saying yes maybe consenting to sex does not mean that now you will be loved awi together ebu onge zeni volume apu tefa value sana sana kama boy child ebu please tell them just agreeing to have sex does not mean that your your loved it has it has to say I don't know how it feels to hear but it has it's hard to say but kuna kukaku concept flani uki sama no that means aki kuwana asimu kuna feelings that means you'll never be loved or no no never love you or no one will ever want you again or no one will ever pursue you again and it's not the truth you know don't be saying yes just because you can say yes sometimes just say no no nuka desura no we together no your last comments as we wrap this up for me what I would say is that it's time everyone should be accountable parents teachers beat okay like people in the past we've seen parents blame teachers like last year last year but one during the kcp we saw parents blame teachers at wille they are they are higher raised numbers of teenage pregnancies but say what to talk about home they are with parents who are with blaming they are there with the highest actually number of teenage pregnancies we've ever seen in our country so it's time we stop the blame games let all stakeholders do their part as a parent do you put a kiss kiyosong yagingetoni me imba acham tuto ai imba asa imba mumbe mama una jo anini iina se maivi iina se maivi kama I was I was afraid to see my niece kamatia chini and then she say and chini kuna kamatia kumoku liko yalto hi yeah he's like so it's time it's time okay I like I talk to her and told her una jo inini una jo inini imba and that's why achal will grow knowing what exactly they should know for the boy child let us teach our boys to respect women from waki o adogo and they will grow respecting each other respecting women respecting girls even to whatever age they get to yeah that's deep how would you like to finish it yeah for me people be responsible accountable for their act because in the midst of this covid thing hadu juite shalini and the numbers out here alarming in terms of sexual harassment teenage pregnancy so inafa we just play our role kilam tu yeah I like that na kuna witu zingine mo scare ti demaki vajinsu nyez memtite sana oh she's asking for it I don't know who told you thank you I don't know who told you who asked for it oh demaki vavizuri ame vaji awan ume ala sometimes I just want to look in the mirror kwa psa umo joki tembeata ala kuna place kuna tiki om tuji mm vabu makafiri leo ala full life in the lives not necessarily about the third party and anyway we are still here one in the morning I tried to find on facebook I tried to find on twitter hashtag is why in the morning thank you for being with us on this very deep conversation like it kona in kina no sien desawa ya see you in a bit


Next question, which is pretty close to the first ones. So as a non-native speaker, what were some obstacles you faced during your first year in China? And actually not just first year, but all of the rest years? I would say I can't recall any teaching wise. Like when I got my job for everyone knows that I'm not a native speaker, right? So I mean, I didn't lie to her and say, hey, listen, like I know this, I've been there, like I have this diploma, I have all of that. So I was pretty honest about my experience, about my resume. So I didn't have to prove that I was, you know, native or non-native, so that wasn't the thing. I think the only obstacle, not even an obstacle, but it gets a little dicey when it comes to communication with parents, right? Unfortunately, a lot of parents are not as educated as we wish they were, right? And they have this presumption, oh my God, like my English teacher needs to be from America or needs to be from Canada, right? Which is far from truth because like as non-native speakers, so pretty much we learned English from the age of seven, maybe or eight or six going from ABC. So we know how English works. We know the challenges that child might occur, my experience while learning the language. So in many, many cases, there's studies done by the respected scientists, respected theologists, saying that non-native speaker actually is better in introducing language to a child, right? On the first date because that's what it is, right? That's what it is. So and again, but other than that, like other than that, other than talking to the parents, it doesn't really exist. I mean, like do I need to prove myself that I'm not, I'm a good teacher, but I'm not a native? Like it's not really, I'm not sure where the room is coming from. And as far as I remember, some schools, they try to make you lie about your origin. Is that right? Oh, that's right. That's right, please don't do that. Yeah, please don't do that.  You get a job, you start on Monday, but when you get, let's say when you get approached by the parents, please make sure it's telling that your name is John and you're from Kentucky, U.S., right? Something like that. I said, whoa, what's going on, right? So don't do that, but be honest, right? And my advice too, like be honest in China, be honest. They don't like lies. They can see right through you. They appear to be silly. Oh, really? Oh, something is wrong with the connection. Oh, sorry, you've just come for a second. Yeah? Yeah, so could you just repeat what you've said? Like if you lie, so what happened? Yeah, so please, yeah, like I avoid lying, right?  They have no tolerance for that. And sooner or later, like it will come up, right? I mean, cause it's obvious and there is a lot of educated Chinese, they see right through you, right? You tell them, hey, from the U.S. like where it works in U.S., like, you know, what street you lived on, right? It just doesn't make any sense. It does not make any sense. Be proud of where you come from. Be proud of your nationality and prove them that your hard workers show them the results of your work. That's it, that's what you have to do. All right, so the most important thing is to prove that you are educated, not that you are a native speaker. Yes. That's what's most important. And thanks so much for watching. We are ITTT, the leading provider for Tefal and TESOL training courses. If you liked this video, please subscribe by clicking the button down here and click on any of the videos here on the left for more interesting teaching tips for getting certified to teach English abroad and online.


Hello, everybody. Welcome back to another Adobe Animate tutorial. In this one, I'm going to show you how to use guides, create guides and use them for your animation. In this one, I've got a very simple and very ugly looking guide here. And just take a look. This here, this little line acts as the guide. And then what I've done is I've got the ball here that I've created. I just created a little circle and I've animated it so that it follows along the guide just like so. Very simple, very basic. The reason why you want to use guides, A, it helps you with the animation, but B, the guides don't render in the final, I guess, the final project. So you can create a guide and when you hit publish or when you hit render, it doesn't come out with it. So let me just delete this layer here. Hang on. And then boom, I'm going to go ahead and I'm actually going to delete all the layers. I'm going to create a new layer and we'll do it from scratch. So I'm just going to go ahead and delete this and then bang, I've got layer one here. I've got nothing on it.  And then I'm going to go ahead and select the selection tool. I'm going to move it up to the top left.  I'm going to go to the three second mark, which should be right about there. And I'm going to go ahead and insert a key frame. So I'm going to click insert key frame and presto, we've now got a three second long animation or so. Okay, you should be able to follow along with me pretty clear here. The next step is I'm going to create a new layer. This is very important. You do not want to add this to the current layer. This is a new layer on its own. And I'm going to call this one guide and I'm just going to call the bottom one ball just so it's nice and clear. Okay, good stuff. Now for the make sure you're clicked on the guide layer or whatever you call it. And now I'm just going to go ahead and grab my fluid brush tool. And you'll notice that I've got curves moving up. What I want to do is I'm just going to draw a nice little path that I just kind of want to see this ball go down. So something like this and then maybe we'll have the ball come up a little something like that. Okay, it doesn't really matter what the path looks like. It's the technique that matters. Now here's the important part. You want to click on guide. Now you want to right click on it and you're going to see that you have the option to go right click on the layer and then click guide. This now makes this a guide layer. And again, this will not then show up in the final published or the final exported document. Okay, now let's go back to the ball layer and then I'm going to go and make sure that I've got Adobe. I've got the I've got the auto keyframe Adobe auto keyframe. How's that for a mouthful? Okay, I've got it selected, which is what I want. And then bang, I'm going to go and we're going to animate. Let's say on the sixes, so every six frames, I'm going to move it forward a little bit and I'm going to take this ball and I'm going to move it to right about here. Okay, and then I'm going to go forward about another six frames and to take this ball and I'm going to move it to right about here. Again, it doesn't have to be exact. It's just to show you the technique and then I'm going to move it to here and you'll see exactly what I'm doing and so on. Okay, let's get to 24 and so forth. I'm going to move it to the edge and then I'm going to go 30 second frame 30 frames. I'm going to move it into the middle here somewhere. Something like that. It doesn't really matter. Let's just go ahead and do the last two pieces very quickly going to move to right about here. And then I'm going to go to 42. I'm moving up by six every time and then I'm going to do another 48. I'm going to lift it up to about here, let's say, and then finally at 54 frames, I'm going to move it right about here and then whatever. Last one. Let's go to 60. Yeah, we're going to go to 60. Sorry. Okay, good. Doesn't matter. Again, that will be done very quickly in the final process. Now I'm going to go back and I'm going to hit play and you'll see what happens here. You'll see that that now moves along the path. Also, when I right clicked on this guide, you will notice that it got a little looks like a pickaxe. So you're basically turned it from a page document into a pickaxe. And you can tell that this is a guide when you go up here and you go to the test movie. I'm going to left click on it. Watch. There is no guide. This is what the final will look like and it has no guide guide. So that's how you create a guide, use a guide, use a guide to guide your motion, so to speak, inside Adobe Animate. Thank you for watching. A ton more stuff coming up. Stay tuned.