e large numbers of people who were defined as subordinate Whose consent was never sought To colonial rule and over whom domination was naturalized For those people whose subordination has been naturalized They have an understandable suspicion about liberal ideals such as liberty and freedom of contract They see this language as illusory The first approach that I mentioned, you know holding on to the faith in the promise of these universals Is really comforting to those who hold power Right because it presents a vision of the world where the power that they hold is fairly earned Right from this point of view. There's a seat for everyone on the bus Even though not all the seats are all are occupied The second approach raises more fundamental questions about how and why power is distributed the way it is Those who are excluded are not simply en route to catching up Their marginalization actually is part of the order. It's part of the infrastructure of the order and the order depends on their marginalization I think the distinction between these two approaches is a really important divide And I see it as a motif in our political moment right now. It's playing out in a number of Contexts so it plays out in the way new social movements such as occupy wall street black lives matter and standing rock see the world Versus you know in in relation to social justice movements that preceded them I'm Really interested in the context of your call The organizers You know if we want to advance social justice conversations about really having a robust Discussion about the distinctions between these approaches and really asking about whether or not they can be reconciled I've been really excited by the way that some of the debates have played out in today's panels I think it was actually a question that was at the back of many minds in all three panels right how these Two different approaches actually frame people's orientations both analytical and affective right so well from on the one hand, there are those who seek healing and solutions and Seek hope and then there are those who say hang on a sec We haven't even actually sat with the pain yet right there are those of us who've had to have You know develop our capacity for psychic pain because we and we had no choice We were forced to do so where they're whereas there are others who are just in pain avoidance mode right and they are Being allowed to sort of dictate the terms of the conversation by saying let's reconcile. Let's forgive. Let's heal right, so I'd like to end on that note and I will Also mention as a plug that So i'm the editorial director of the journal feminist studies, which is the oldest Interdisciplinary journal of women's studies scholarship in the country And we're about to come out with a special double issue on indigenous feminisms in settler contexts And our recent issue was also about staging a dialogue between decolonial And post-colonial feminist approaches And I'd like to urge you to sort of take check them out because I think some of the material in these issues also Speaks to some of the conversations that you are having as philosophers. So thank you again for the invitation and Look forward to the conversation Hello, babe. I'm coming in on deshnakas Bodoad me in doubt. She's a kind of them. She's a bank to bend a waste Lansing michigan dospia. I'm kyle. I'm a member of the citizen pado admi nation And I told you a few other things About me too, if you know the the language and it's awesome to uh to be here in the park territory And with so many algonquin folks in this area, you know, I used to go to graduate school out here And when I first moved to this area, I was pretty doggone lonely And right about the time I was moving in just before the school year started That's when the piquas have the scumets and powwow and went out to that and I met so many folks that I knew And then met a whole bunch of piqua and other algonquin rooted folks There and got involved in their struggles and realized I had a profound responsibility at the grassroots level To support the native folks in this region while I was living here including their fights for political recognition and economic Sovereignty and cultural resurgence and revitalization and maintenance in this region And I'm really impressed with what the folks have done here, especially because what uh I was reminded of why I appreciated that when I was listening the earlier presentation by dr. Murdoch who mentioned that in this region The white folks are actually proud of their colonial heritage And so that's a hell of a fight if you're native to be in that context where people aren't even ashamed about it In fact, when they see some of those old buildings, which were the ones directly associated with genocide And they see them like next to the ocean or by the forest they get a pleasant feeling Oh man So a shout out to the the folks from here and and also just a few remarks that you know There's a tremendous philosophical heritage For all the gongkwin rooted people actually my tribe the pot of water I mean we're part of the larger nishinaabe group and actually our old story is that we're actually from out here And we consider the folks in this region to be our elder siblings Uh, and I find it ironic that actually if I think of all the professors who teach Algonquin philosophy You got to go pretty far from here actually to learn that and how come you've got to travel really far away to study Philosophies that are right here in this region That's something for the folks at fairfield, especially the administrators at control hiring and things like that to actually consider Because that's pretty shameful and it's not just this campus. It's it's all the other campuses in this region Right, how dare you have a region where it's easier to study philosophy from thousands of miles away Then it is to actually say the philosophies that have been here for hundreds and hundreds of years And so part of what motivates the work that that I do as a Potawatomi person is Reflecting on the experiences and survival of my people in community both specifically potawatomi, but the larger nishinaabe people United states they've tried to do everything to us They tried to make shady deals They tried to create and break treaties that were absolutely not in our advantage They smashed us into pieces so instead of one group There's like 15 of us and a whole bunch of different states and provinces The largest potawatomi tribe which is the one i'm a member of they sent us all the way down to oklahoma on the trail of death In the 19th century and we had to rebuild our society from scratch In an environment that had a completely different type of biodiversity And in land we knew There were native folks that were there before us and we still have to respect their presence Even though they'd also been displaced And oppressed and sent elsewhere by the time that we were forced to arrive in that region And so in the work that I do I've very much been empowered to do my part To support our continuance as potawatomi people and to highlight both our ancient wisdom But also what we've picked up along the way as we've had to deal with this entity called the united states It hasn't been very nice to us And this is why my own work has gravitated toward climate justice and the topic of climate change and climate science And one of the things that I found out in my work, especially when I was thinking philosophically and historically Is almost every form of power Against native folks that I can imagine involves a very harmful infliction of climate change And think about that for a second So for potawatomi people one of the first things that united states did to us was they stuck us on Reservations which were little tiny areas of land Now historically we lived across millions of acres and we actually had A system of politics a system of energy That was based on flowing with the seasons people lived in different places throughout the year To harvest the plants and animals and fish that were right to be harvested about that time of year And so we were diverse. We were everywhere across the region And we had designed a society that knew how to be adaptive to constant seasonal change And we also knew how to anticipate Similar to how we think about climate change Trends that were happening in the region trends that might occur over the course of a decade Trends that might occur even longer out. And so we were a society That had an entire system of how to live That was based on thinking through how best to adapt to constant environmental change that was happening Around you. So when united states shrunk us exponentially into tiny reservations Where we had to deal with different types of biodiversity where you couldn't move around That meant that literally we were living in a different climate system from the ones that our ancestors enjoyed When the united states relocated us to oklahoma We were originally from the great lakes region Like michigan, wisconsin, ontario. That's not similar ecologically to oklahoma and kansas And so if you were up there and you move down there That's literally a completely different climate system and we were forced to adapt in fact in a very short period of time We had to go from harvesting hundreds and hundreds of different species To literally Harvesting a completely different types of species And that's a profound change in climate And so if you look at different points of power and oppression They're almost always associated with the infliction of harmful forms of climate change On other people and not just for indigenous people when I think of other communities who have suffered in the context of the united states You can very much see those similar types of inflictions of dangerous forms of climate change And so in my work, I have covered a lot of different areas to try to empower native people to take leadership In relation to addressing this topic of climate change I've been a big advocate of supporting the advancement of native folks in climate science And have been part of starting a number of groups and networks That seek to support especially younger native folks in their capacity to share their knowledge about climate change As well as to protect our indigenous knowledge from theft By other people who seek to exploit our knowledge And so a chunk of my work is related to climate science And I've been an author for some time with the u.s. National climate assessment, which is one of the only major Global science reports on climate change that has had for many years a chapter just focused on indigenous issues and on indigenous knowledge of climate change I do a lot of work in education I've had about a 10 year relationship with the sustainable development institute at the college of monomony nation Which is one of the early indigenous research institutes that seeks to Make it possible so that native folks don't just have to come to a university like fairfield or michigan state to do their research But you can actually do your research the old-fashioned way, which is from your own tribe And working on priorities and topics that matter to your tribal community And not have to navigate these awkward institutions that make it really really hard for us to do the work That we are focused on and that matter to the continuance of our peoples into the future And in the work that I do whether it's in science or education Or policy There's a couple of questions or a couple of points that I've tried to cover and I wanted to talk about them super briefly So the first one is that Oftentimes at least the folks that I deal with maybe you all deal with folks that think differently the folks that I deal with They oftentimes act like it was just a couple hundred years ago that humans Discovered how climate change worked and that climate science is a relatively new science I've tried to turn that on its head for us as native folks At least for Nishinaabe people, but I found some common points of dialogue with other native folks Actually climate science is our oldest form of science Because we were people who were obsessed with how you adapt to environmental change like I talked about before And this goes to the fact that we had our own energy system oftentimes when you know people talk about native folks And extractive industries mining oil and gas and so on they just talk about like the united states energy system And our native folks are exploited in it and that's absolutely true. We're completely exploited in it There's a very good history that tells that tale, but a lot of folks forget to ask like what was the energy system before like And so I've also tried to advocate for the idea. We did make our own energy too prior to the united states britain france and spain And the dutch and other groups hold on a whole bunch of european groups came here, didn't they? Um our energy system was a little bit different We chose to work collaboratively with rivers with winds with plants and animals We believed everything had energy at least for nishinaabe people and we believe that if you wanted to make your own energy That what you had to do is build trust With the non-human world you had to build reciprocity You had to build relations of mutual self-determination with the non-humans around you whether that's an entity like water Or something living like a plant or an animal And so kinship which refers to us oftentimes as relationships of trust and reciprocity And responsibility and accountability We believed that that's how you made energy the more trust you have with a plant or an animal Or the more reciprocity there is between you and a river that is you know the river gives you energy But you have to do your part to maintain the riparian habitat For the river to be able to do that so we knew that actually that's how you made an energy system So unlike this awkward energy system where it's already non-consensual and non-trust worthy because people want to extract stuff from the ground and then Accountability consent trust and so on come up as a topic later to be built back into policy We had a very different conception of energy And so part of my work has been able to overturn a lot of those assumptions and present our views on our history and heritage With relation to energy and to climate science Another thing i've tried to argue against is there's folks who want to say that climate change is worse If you're already a community who suffers oppression That's true If you're impacted by poverty if you're impacted by racism if you're impacted by reproductive injustice Then absolutely climate change is going to be horrible, but this is again not the first time that we've experienced climate injustice against us So to actually say that this is the first time that potawatomi people have had to deal with Climate injustice ignores the fact that the united states relocated us over 150 years ago And still hasn't done up done its part to make up for that relocation So actually when we think about climate change, it doesn't occur on top of other oppressions It's a repetition of the same types of oppressions and the united states and canada and other countries Still haven't done their part to rectify the injustices caused by previous inflections of dangerous climate change Another topic i work on is that people oftentimes say there's climate justice and there's reproductive justice How do we bring them together? For native folks, we've been very much at the forefront of actually showing that whenever you talk about climate justice What business are you and if you're not talking about reproductive justice at the same time? when folks were advocating for The resistance to the dakota access pipeline A lot of the white folks just thought that the focus was on the pipeline but as colleagues Rebekah nagrel and sarah dear showed in their study the place the oil came from was an area where there was rampant Rampant trafficking of native women girls boys two-spirit people And so native people were fighting against the idea the entire energy infrastructure Is one that is rampant with sexual violence and we know that historically they undermined Our own non-binary gender systems as a way to further undermine our leadership And our cultures which didn't just privilege men in the diplomatic positions and the leadership positions But privilege a variety of genders Actually, we expected people other than those who today would code as men to be our representatives And to be our diplomats and to be our leaders But the united states in a very calculated way did everything they could starting with the very dawn of that nation To undermine that and expose many people in our communities whether it's through boarding schools through horrible legal policies to immense amounts of sexual and gender-based violence And the last couple of questions i've looked at recently are I've been very concerned about how people are phrasing climate justice as an issue of urgency Because it seems to me that folks are like how do we urgency urgently protect the environment that is Right here right now that we enjoy in different ways But think about the environment around here on this campus and the environment didn't always look like this actually right The buildings everything around you that's a product of genocide and even the parks and the supposed natural spaces Those are all areas where indigenous people had to be displaced murdered Burned out incinerated to get to those lands and they're still contested today So if you're about protecting lands that have those natural features If you're really concerned about them, they are actually hyper concerned about protecting lands As they have been in the absence of indigenous stewardship and depending on the region as they've been in the absence of Black stewardship or latinx stewardship and the stewardship of other people of color communities And so when folks get really urgent about Climate justice and wanting to mitigate climate change Oftentimes they focus on lands that we know are the product of genocide And they're actually not concerned with the idea that for native folks We have a very different vision of the lands that actually we want to see And the lands that are going to be resilient to the challenges of a constantly changing environment And so in this way, I've been looking very closely at Why this issue of urgency is particularly problematic Because if you're a environmentalist and you advocate for things like clean energy I mean, I would hope that clean energy systems solar Geothermal biofuels wind forest conservation I would think that wouldn't all of those things seek to try to make it so that those new energy systems Instead of just centering elite white people and other elite populations as the primary people making money and the primary people producing those energy systems Isn't it supposed to be that like native folks and black folks and others their communities their neighborhoods Would be the ones that would also be central to those decentralized systems But of course in the literature and I've been writing about this recently on clean energy You know what we've actually found out That efforts globally to initiate solar power To engage in forest conservation All of them just commit the same old crimes against indigenous people They cut us out of financial markets. They displace us They degrade our own environmental management systems for the sake of ones that White people and others have determined to be the most valuable. I think other communities of color Have been experiencing the same thing And so actually and the burden of the literature supports exactly what I am saying Is it every instance that you see a clean energy solution experimented with Not only is it like really really bad for native people But it's actually probably worse than the situation that any of those communities would be in If we just let climate change run business as usual and so for this reason When I think about the history Of us colonialism us seizure of indigenous lands all the way up to today Where by the way for us colonialism is on abstract Concept even though tribes are considered the third sovereign in the american system The land that we are sovereign over is called trust land. It's held by trust for us by the united states There's a bureau of indian affairs still so actually colonialism is the situation undeniably But for us then right when I think about this particular situation Every phase of colonialism has almost always been one in which the settler population the white population Thought that there was a crisis There's even been environmental crises before That were perceived in the united states. There's been spiritual crises family crises gender crises All of those crises when people got hyped up about them. It motivated them to do bad things to native people And to think that it was okay to do that because you had to solve the crisis And what I think is shocking for a lot of environmentalists is that when I started my career I thought there was a chance that today's environmentalism was going to be different than historic environmentalism and historic types of crisis response But in the last couple of years, especially now that we've seen what the clean energy industry does I think it's just the same thing and a couple generations from now People are going to be ashamed at what environmentalists did And this is the topic that I want to Reflect on and I want to think carefully on Because even if climate change is mitigated even if the temperature is lowered If that means that the clean energy solutions that were needed to do that have put us as native people in a worse situation What kind of solution is that? And so first in some ways I don't think there's enough time to address the climate change issue unless we engage in a massive massive reconciliation process To create the relationships that would be needed to actually have climate change solutions that achieve justice Miigwech nice to meet you all No Can you ah, I can hear me so you can hear me. Um, thank you to all of you Um, so we have this room until 6 30 I believe Um, and it's 5 45 right now. So What we were sort of whispering about before we officially started Was that before we officially turned things over to you the audience? To offer your questions and comments if perhaps we could give The three of you sometime to engage amongst yourselves In the spirit of generating the kind of synergy that you know, this day was Designed to generate in the first place. Does that sound like a good approach? So we'll take a couple minutes to do that. Um, and then we'll invite everyone to ask questions. So So I was intrigued by your question that you posed to us about public About public and and and so I wonder if you want to kind of think about that with us Well, it's so troubling to me because you know You spend years and years of your life and most of the academic work that we produce is often read by You know at the most dozens if we're lucky hundreds You know if it's assigned in classes We like to comfort ourselves by thinking well, it's the quality not the quantity and you know, how much Of an effect it has on the way people think But I I really feel like We have Such important ideas that actually have That are consequential and that are meaningful and I think I have learned today Much more and I have a better sense of how much philosophers Can contribute to public conversations about things that are You know a part of a sort of shared public discourse right now that are Crises in some senses So I would like to think about opportunities for us to actually get our work out So one of the things I'm doing with the journal feminist studies is we have a forum that's called news and views And because we are autonomous and not run by a university press We actually can turn things around very quickly And so my goal is to create something called teachable articles where academics are actually writing analytical pieces on things that are Sort of that have a sort of current news value that we all want to teach about So we were the first journal to come out with A forum on the arab spring We were the first journal to come out with a forum on the gang rape in deli. We were we brought out a teaching You know after furgusson there was a beautiful syllabus that academics came out with but we also came up with A forum called pedagogies of furgusson So this is the kind of thing that i'm trying to do But at the same time I also know that that's not going to compete with the news cycle where literally it's what's the news story this hour Right, that's what we have a beast that we're feeding Um, I just I don't think that we can fool ourselves by thinking we'll somehow change the world by inserting ourselves into it but I think It's much of the conversation can be very unsatisfying to me and it would be really good for us to think about opportunities to Do more and I think you're doing that kind of work with your podcast, right? Yes. So so what was what was Something that I had to think about was coming from a background in which So I don't come from Academia home or anything like that academic home. I'm the first person in my family go to college But what I did see is my mother put theory into practice, right? And I saw a whole bunch of activists a whole bunch of people doing actual work and before I came back to get my PhD I spent several years working in the nonprofit sector, right? And so I had to really think about oh, I'm about to go into the academy And but still having this heart for justice and doing kind of work on the ground and trying to reconcile with that and one thing that I uh didn't feel comfortable with is I was going to say sell my soul to academia But I didn't feel comfortable doing just that or thinking that that's my only place and I just felt and this is me I'm not saying that this is something that everyone ought to have But I felt that what I was If we could use kind of theological language is that what I was called to do in the world Was not designated to certain people who had the money to go to college, right? I still felt that I was called to people on the ground People who were outside of academia normal folk lay folk. And so one of the questions that I had to deal with was how do I Be in both worlds and so immediately. I mean it wasn't rocket science to me is to try to make my work as public as possible So before I even started the podcast Um, I was writing for a certain outlet such as huffington post or or salon Um, and then I decided to start start the podcast while I was in graduate school So it was the first year of graduate school. I decided to start the podcast And the podcast is called unmute And it's where I interview professional philosophers about the social and political issues of our day And I try to get them to talk like they were talked to a fifth grader Or maybe a eighth grader And we you know kind of try to get out of with that kind of jargon and out of that particular world to try to see if Our work can apply to the real world. Um, I've had you know fortunate to to to have interviews with dr White and not to dr. Sealy. So if you want to enter, you know, uh, listen to those interviews They are they are online. And so that's what I've done with the podcast and then Kind of another way to make it more public is that recently turned into a book this year called unmuted conversations on Prejudice oppression and social justice published by oxford university press And then I continue to write for outlets. I I'm a contributing writer for new philosopher magazine I've also written additional pieces for los angeles time. So that's just something that I just feel is what I should do And if I'm not doing that, I feel that I'm not being a good steward Over my phd And so that's that's just that's just me and making sure that I say yes to public stuff public events So at a different kind of arena So not just saying yes to universities, but saying yes to community organizations, etc, etc But it's a struggle, right? Um And it's a lot of work, but that's just what I feel compelled to do Um, and I feel that my mother would turn over in her grave if I did not Yeah, I mean some of these um, you know when I was thinking about the type of work that I would do, um you know if you're Wanting to advocate for something for your community for your people You know none of the institutions that can give paychecks are particularly great for that You know whether it's non-profit. I mean even for like say in my tribe tribal government You know universities, uh, us government You know all of these have their their drawbacks And you know For me it was sort of a matter of which one do I for whatever reason Tolerate the most, you know, which one doesn't um, you know drive me to the brink as quickly As the others might and they tried out some of the other ones and often as I talked to a lot of native folks They talk about well, they tried, you know tribal government for a while They they tried non-profit for a while that wasn't their thing So now they're in academia or or now they're actually doing their own entirely You know community-based thing that doesn't require a paycheck for many of these institutions, right? You see people that have thought about this And so I thought like when I got my my job that I was just going to get fired because I was pretty secure in what my values were Which meant that I had to do a lot of things even when I didn't have job security The people, you know in a pretty unethical way told me we shouldn't you shouldn't do until you get, you know tenure like actually calling out issues of power and oppression that were occurring in the university context But what I find is that if you are focused in your your impact You're focused on what you want to accomplish on behalf of the people who have asked you to do so On the people have called you to do so and if nobody's calling you to do anything I think you do have to think hard about what it is you're doing in the university or another environment But when you're working on behalf for the people who have called you To take on a particular responsibility Then you know You have to stick to those values and if you're firm with those values in advance Then you'll be prepared for some of the consequences But in my case actually folks, especially at my institution came to respect The fact that that's how I was doing business in that context And it has been something that's empowered me to Expand the amount of people that I've been able to support within the academic environment Including the freedom to do a lot of the public work that I'm able to do I love both your talks and I have two Questions that are really requests for clarification Dr. White in your presentation You know I I was struck by You know the moment when you talked about the land we're standing on and you know the genocide from which It emerges And I am curious about how you see the relationship between land and labor Because in a lot of the conversation around reparations around slavery The same argument about sort of the legacy That you know that we have inherited Focuses on the labor that was unpaid that has resulted in the wealth of the institutions So i'm just curious about whether land and labor Have been connected in interesting ways that you've seen because I think that it would be To my mind a really fruitful Way to frame the question of reparations Inheritances, you know what what we owe to whom we owe things And I had a question that was also a clarification That really interesting phrase that you used about rage renegades and allies I would just like to hear you say more about do not take it It's going to be like a year before it's actually published. Oh, I won't use my eyes on everyone in this room. Do not take it Just what what do you mean? That's all So you guys Thanks for your question. Yeah, I appreciate your your thinking through a lot of the The different issues that we've been discussing You know going back to kind of a Nishinaabe philosophy if you look at the Nishinaabe language, it's pretty different than English It's a language that almost every single word is actually a verb Uh, so you just speak in terms of action. In fact, there's no standardized grammar. You get to choose the order of Words so to speak that you use based on your own self-determination. So it's a language It's extremely flexible and uh, sort of tries to obliterate rules as much as it it can And because it always speaks in terms of of action, what types of actions does it, you know, speak to and so You know in terms of issues like labor, I think it's important to consider You know some of the differences between our philosophy and some of the ways in which we've You know come to think about it today, which I think is part of the answer to some of the points that you were making And some of the things that you were getting at So in terms of our connections to the the land, the language mostly speaks about mutual responsibility And so that's how people refer to what they're doing. That's actually how people's identity is constructed So like historically and we do this today too. It's just not as complex But historically if you introduced yourself to somebody you actually told them what your responsibilities were You gave them codes that would explain in short what your responsibilities were And so in fact a lot of terms that we have even terms like kwe which are translated as woman We're actually terms that refer to particular constellations of responsibilities that people had which is actually what allowed us to be a gender fluid society Because that's how we understood the world right people were constellations of responsibilities and we're constantly trying to deepen The kinship relations they had with others In order to create more networks of responsibilities And so if we're used to word labor to describe the work that we did it was the daily work of focusing directly on kinship And so kinship one way to kind of understand it is it's a type of work, but it's pervasive in everything that you do It's where you're constantly trying to find relationships of mutuality But you realize that relationships of mutuality only matter if they're laced with trust, consent reciprocity accountability And that those relationships over time become strong. So just like your very best family relationships Those are the people you call on when you're in emergency When a huge change is happening because those are people if we're referring to the best ones I know a lot of us don't have some of the greatest family relations. We've thinking about your best family relationships They're the people who can adapt with you They're the people who you know that even if you call them quickly So you need a hand with something that they respect your consent you trust them There's reciprocity. You know, they'll be there for you in the future And so in this way when I think of of of reparations or what's next for us as native people, especially if the united states gets itself in gear I think of how the u.s. Transformed what for us were kinship relationships into financial assets And for us native people have been tremendously resistant to financial restorations because it's not just the The land and the assets that we want back, but we want the openness to be able to reestablish the kinship relationships And so people have gotten frustrated at times when the u.s. Has created settlements for us They were primarily seen as such as as financial and we're seen as ways of understanding the labor that was lost because those solutions actually are not even in the same universe of what we've been advocating for Thank you. Yeah, thank you. Oh, I'm so cold. I didn't want to say anything, but Shake your head if you're cold with me Okay, um rage renegades. Um so, uh I was motivated to write this chapter by um after giving a talk at penn state pixie program Brilliant students asked some very interesting questions and kind of challenged me to kind of think about this concept so, uh rage renegade so In a society that is that is capitalistic capitalistic white supremacist patriarchal society There'll be a certain Values that one ought to have and social social social norms surrounding those particular values and also punishments are rewards If one connects or have those particular values and follow those particular norms Uh, so an example is in a capitalist white supremacist patriarchal society When um a white man is challenged for his adolescent behavior One ought to value His future in his white life Um and one ought to just get with it um and support that But it also kind of has kind of an emotional norm that one ought to be angry in response when one someone challenges or hold him That hold him accountable, right? so, uh to to go rogue Which is to be a renegade is to say i'm not going to get with that particular picture And one responds by having a kind of different um affect so in relationship to racial injustice Um that in that particular society one is expected for example to be indifferent to the suffering of other people So particularly if one is in a dominant group say a white person Your emotive response should fit with the white supremacist capitalist society So be indifferent to the suffering of indigenous folks Um and you go rogue by being angry at their suffering So that's what i mean by rage renegades, right? Those are allies Um uh particularly white folk who refuse to allow their values to match up with a white supremacist society and therefore their affect So one can go rogue or become a renegade in that response, but one ought to not uh be proud of that thinking that that's enough And one of the things that i argue is that there are several kind of uh normal uh normative and also kind of political mistakes That one can make um in regards to being a rage renegade and so i kind of lay out some cautionary tales To make sure that one is still staying in solidarity and not centering their whiteness by being a rage renegade so But i say more in a book that will come out very very very soon Okay, can you hear me? Yes. All right So we're right at six or three, which i think would be a good time to open things up for questions from You are a lovely audience So we are recording this event so it'd be really helpful if um You do want to ask the question or offer a comment that you wait for me to get the mic to you so that we can Hear what you say and record what you say. So um and i'll try to keep um ordered by a show of hands. So If nobody else is going to um so This kind of ties with the reproductive justice panel as well Um as i was growing up the philosophy and the paradigm that i grew up in is that um things like abortion were um Necessity dependent on environmental factors And so my tribe watched and observed the animals around us and could Uh depend on them and their actions to tell if it was going to be a hard winter or to tell if uh food would be scarce or There was disease coming And so in particular deer um are very um Our guiding factors for being a native woman and so we would watch them and we would watch the deer and the elk And the buffalo abort their calves dependent on the environment so that relates into Uh a question for you is when we when we talk about these things so that is is deemed as abortion is like evil, right? and then um when we tell other truths uh were radical and um or angry and so When we talk about these injustices It doesn't seem to matter what our delivery is or how we package it. We're just put in one of those categories and so I guess this would be for dr cherry um what would be like what is this end game like how do we uh push back against um just being dismissed as um Evil angry or radical Push against it So so so one of the things I want to say that that that those kind of destinations are are very strategic um and they are Uh ways to dismiss a ways to have one self question their own judgments or the evaluative judgments about an injustice Uh, they're also ways in in which uh Uh marginalized people are are policed Um in silence So you have to look at those kind of designations also those kinds of stereotypes assailants and practices Also as police and practices Um And so once you begin to see them as such what you try to do is not push back against what they're saying And what I mean by pushback is try to correct them try to convince them that you are not that um So one of the things that I am Have been focused on lately is that usually when people think about anger for example It's kind of like oh, I'm going to use this anger anger to protest and to bring about change Thinking that the angry protests will persuade Or even move Right, and if you think that that is the goal um I'm not going to say that that's naive But If persuasion is your goal, you're never going to persuade anyone with with with anger, right? um, but I would I would say that Expect the strategic pushback because that's what it's all about But once you recognize it as pushback, then you'll see that there's power in this, right? So just as those responses are strategic One of the things that I'll argue is that one's anger One's angry practice one angry solidarity also ought to also be strategic But one ought not to have as one's strategy to do any convincing that one's anger is pure in the eyes of the oppressor Um, I don't think that even matters to them, right? It's a silence and a police syntactic Um, and so trying to convince them that's not not the case trying not to live up to the stereotype of the angry black Like all that is just given in um To kind of the the strategy of the oppressor I think that one ought to focus on using that anger to motivate oneself and one's group to bring about change However way we conceive of that particular change one ought to take that having that emotional state Without the uptake or people's response just having that particular anger is breaking rules is being a renegade Is fighting against oppression or the dominant kind of values So see seeing the value in it without having to convince That it's not bad like you think it is or I'm not an angry black. That's that's just going down Anger has much more power and what it wants to do is not do that It wants to rapidly change the world. Um, and it can do that in other ways without trying to Persuade the oppressor that you're not that angry or you really care about not being dismissed I think that's that's a Red herring and I think it's a waste of time and energy Kind of what algae lord talks about And I try to offer ways in which we can use it for other purposes other than persuade against those strategies We're we're trying to prioritize students. So Um, this is me trying to prioritize students and I see a student Oh, and if you can say your name and um, what your affiliation is um If you're a student or visiting or faculty Um, hello, my name is Madison. I'm with the English department here at fairfield. I'm a junior undergraduate student Um, and I have a far less deep rooted question But I was so inspired as a young person to hear A little bit about what drives each of you and to use some of the terminology that was used what what you feel Your work calls you to do So I was wondering if each of you could speak a little bit more to Some of those signs in your life or the passions that you really took hold of and thought you needed to make change for so one of the the I guess indicators, um For me as far as what I Feel called to do. How do I know I'm It's so loaded even me saying this it's like, what do you mean by that? But um, what do I feel called to do? So one of the things that I can tell, um What do I need to be thinking about or writing about seriously? Um because I work on emotions is usually by how did something make me feel? Um and and and and judging how intense that is lets me know that's something I need to be working on So if you go back to what I kind of said before about oh, I hear that people are asking people to forgive And I'm bothered by that and not just bothered for that particular day, but I'm bothered for six years Right and like with the last with the last five days Like I have not I've I've been trying not to pay attention to that courtroom situation But it's calling me in ways in which like what is happening like that's usually like an indicator for me When I get fired up about something. Oh, I need to that's an intellectual calling as much as it also is However, we define activism all that stuff. I'm being intellectually called to kind of think about this a little bit more Um, so that's how I kind of know I I listen to my emotions um, and what I'm what I'm fired up about what I'm bothered about and Um, not just in that moment, but what I can't let go of that's usually is the thing for me or is a sign for me What a great question. Um I became an academic feminist really because of the environment I was in I was in a phd program in international studies And I just found myself enraged all the time by the material that I was encountering And it just pushed me to want to develop arguments that would be effective And my first job was in a political science department and I found myself Tired of explaining what I did And so I switched to women's studies teaching in a women's studies department since then I've been doing this work But I'll also just add that you know, I feel a tremendous sense of responsibility as somebody who is an immigrant from south asia to both Pay a debt So I'm a beneficiary of the subsidization of higher education by the state in india my college education in india was It it cost barely nothing compared to what college costs here. I am an upper caste person I'm a beneficiary of generations of wealth that's been extracted But also the fact that knowledge was valued the way it was in my family is also something that is a consequence of my caste location So I come to this country with a sense of I came to this country Because that was what everybody of my generation and class background did the u.s. Was that kind of a magnet? I came in 1992 But then since then I've been trying to think about what my location Does and can do and particularly in this moment when there is Truly ugly and horrific Hindu nationalism in india. I mean I find What's happening in india scarier than what's happening in the united states. So that should say something I feel a responsibility to be able to speak to Speak from this particular location to diasporic folks here Who have also been similar beneficiaries of the indian states largesse, but don't really acknowledge it and of caste privilege So I write for a I write a column for scroll magazine, which is a an online publication that is primarily for south asian south asian readers in this country and other parts of the world and So I just wanted to sort of bring a fuller sense of what I feel but I don't think I don't find myself Always Moved and with a clear ear to my calling I will say that the profession has bored me down where I often find that It's the next step that I'm looking at and even the feminist work ends up often feeling administrative So thank you for that question because it's a reminder Of what matters Yeah, thanks for your question Yeah, a couple of reflections on that, you know because so much of what I do is education, especially with With native students of all walks of life through a lot of the camps that That I do over the summer as well as other Mentorship relationships within higher ed You have really been motivated to support the next generation of native folks working within environmental justice working within environmental stewardship And I think it's been important when thinking about what does it mean to prepare people for You know the road ahead And that distinction is important that that there is a difference between What do what do I call myself to do and what am I called to do by others by a community? And I think in the united states society It conditions us to always be obsessed with like what do I call myself to do? And oftentimes though this is not maybe causally related But it's associated with people getting hyper concerned about being recognized and thanked for the work that they do And there's a really ridiculous system of recognition within the us and within universities where People do great work. They don't get credit for it. They don't get thanked and the people who do get thanked or get credit You're like what? why them And and um, you know in a lot of native societies where things were very public and open and where people were Very closely watched in terms of the actions they afforded and were ceremony and very detailed ceremonies played a role all year round It was actually to make a long story short very difficult for somebody to be Accredited with something that they didn't deserve just the society operated very differently And what I found especially for women for for people of color for native people In higher education that were very frustrated with what happens to Our labor and how it's interpreted and so one thing that was useful to me is that I I asked myself well, what are the things that I can do that I can focus on I actually don't care if anybody Thanks me for it You know what I mean, and if you actually specify, you know If I never got credit by anybody if I ever got any of these Recognitions to get bestowed upon people if I never even got tenure or promotion or anything distinctive Would I still be doing these things? um, and why that might sound like a little bit of a maybe a Kind of a a negative way to to go about it It's actually trying to capture saying very positive about the work that we do that if you're motivated by your responsibility and building relationships that enable you to Be even more responsible and to support and power other people if that's what makes you Feel that you're exercising a kinship relationship, and that's the path that you should That you should take because I've seen too many people really just thwart their impact because they've gotten obsessed with with recognition Um, and that's very poisonous I must also say I want you know just to add on to that. Um uh How can I say this uh So one of the things that the balance of being called right? Um Can be taken advantage of in which? One may recognize that you feel a sense of of calling in a way in which we've been been talking about and therefore Overwork one's self one's labor in that domain. Um, so that's kind of an external kind of over over late, you know, kind of laborious kind of Um exploitation, but then there's ways in which we can do that internally with ourselves and in the case in which we think that Because we were called to do this particular work. Um that we ought to Speak all the time and speak at every moment um In ways in which not only uh overworks us uh physically, but also emotionally and mentally I mean this work is difficult. I mean it's not just academic or theoretical for me. Um a lot of this stuff hurts to think about um And so even you know, I mentioned kind of the recent situation in the courtroom and I have refused to to to to Even go down the rabbit hole as much as I I've could have Because at this point I'm seeing this happen so often. It just hurts to see it hurts. Um It hurts to see and to think about um and uh so much so I posted something on on facebook, uh, I think yesterday and I said well, I have I have a lot of thoughts on hugging forgiveness Uh white supremacy white women's tears dot dot dot And what I wanted to say after the dot dot dot was like I just care for myself too much to speak about it So I just left it like a dot dot dot and people's response was oh, I've been waiting for you to say something And I don't feel called to say anything. Um, and so just recognizing That one even with the calling that one ought not to speak or should speak or should feel like they always ought to speak at every moment in time Other questions So I see brian. I know dr. Havis has a had a question Dr. Drake, okay, so your second Sorry for those who may want to ask the question in relationship to that but So thank you all for your remarks. Um I wanted to ask, um Dr. Cherry, uh I don't know if it's clarification question, but i'm i'm interested if The notion of race renegades is in any way Related to um contesting this idea. Uh, that was popular a long while back of race traders um And secondly just an interesting observation since we are at fair field this idea of Of being moved by emotion Has a lot to do with Ignatian spirituality and i'm struck by that that sort of That one needs to attend to the way they're moved by what they call consolation and desolation and that's kind of a nice synergy And finally can I throw in another one? In all of you can I mean whoever wants to respond to this I I think anger is important But i'm always concerned about the distinction between Transgression and resistance because just because something is transgressive Doesn't necessarily mean it's also resistant or productive for liberatory practice, right? and sometimes We conflate The two it's transgressive sometimes transgression re-inscribes the very stuff. We want to unsettle. So however you want to Yes, I guess I answer Starting with the last one. Yeah, I think you're absolutely right. Um, I think there's differences in in those things um, and I think there's ways in which There's cases in which anger in that moment at that particular time is transgressive Um, there's also moments in which that can't be productive There's also moments in which it is rebellious. It can do a whole bunch of things Maybe at the same time, maybe not um But I don't want to say uh that transgressive is always counterproductive or like, you know, those kinds of things making those kind of necessary claims Etc. It can be a variety of things. Um And I think several of the claims that I make in the book is pointing out those particular those particular things Um In relationship to the second question. I I I'm not familiar. Uh, don't judge me. I'm not familiar. Um, uh um So it makes me want to consult kind of that moved by It makes me want to consult that uh, when I was talking about being moved by the emotions, um Moved by in the motivational sense, right? So we know, uh The particularly anger anger um is is very much motivational But we also know compassion and a lot of um, a lot of emotions have what we call kind of action tendencies in which they do Uh move you Um, then one can have the choice But the it has a tendency to move you in a particular direction whether that is to retreat in the in this case of fear Whether that is to approach an object in the case of anger. So emotions just move you hence emotions They most you know, they it's motive. Um, so it it moves you and uh, it it moves me to do the work that uh That I do but I haven't looked at that that that connection um, the first question, um So how I wish I remembered it. Um, what is it again? Race trader. Yeah, race trader. Yeah. So so it's rage renegades is no doubt Uh That race trader had a Had an influence on that. Yeah, um, but after the fact, right? I think like I said students at pixie. I don't know if you remember even that question in did you remember our response to him? So I remember it was a guy who asked a guy from Howard. He had asked me and my mealy He was like, so what about kind of the the rage of like allies or something like that? A white allies and my immediate response to him was but I'm not I'm not talking to white people Um, or he thought well, I think you shouldn't or something like that and I thought about it for a minute And I was like, yes, I am Let me make a chapter specifically for them And other nine, you know, whatever So it it originally came out of those kinds of that q&a At pixie pin state, which is a diversity program That happens at pin state every year in which dr. Sealy's a director Which undergrads come for 10 days or so To get more familiar with the profession and hopefully we will encourage them to apply to grad school But they motivated that that that reflection on that thought But as I began to do the research, I remembered. Oh ray street. Oh, yeah, this is this is this is yeah, this is familiar This may or may not be the last question We'll figure it out after dr. Drake asks this question I'd like to thank you all for uh, your presentations today It's been a wonderful way to end what I think has been a pretty wonderful symposium on the day And I've had a lot to think about so far, but I keep coming back to uh Hope this doesn't sound effective. I keep coming back to my mom Not in a Freudian sense, but in the sort of in the sense that uh, so We skipped quite a bit, uh, and I try to sort of uh, I I try to not edit her comments because she's from a different generation And she's from a generation That now looks to me quite clearly like a generation of privilege And so, you know, each one of you has the sort of A kind of philosophical special specialization, you know or specialization for your discipline in which we can all sit around and we can sort of Use the precise terms that we're used to and we can sort of take for granted that we all sort of agree on a lot of pretty sort of We we have shared values. I guess we could say But there's a move when we become public intellectuals. There's this sort of move to try to appeal or speak a kind of language That that is a language of privilege. I suppose. So for example I see this a lot if I'm if I'm watching Fox news, for example, one of those where someone will say why do you watch the cherries you watch fox news? Oh, uh, religiously. No, I'm just kidding But so for example, dr. Cherry, why why do you have to make everything about race? Why do you have to stir up trouble right or why can't we just let Like uh locker room talk be locker room talk, right? uh, why do we uh, why do we like Why or why should I have to why should I have to press two? That says that I want spanish or english So how do we sort of how do you move from the sort of the work that you do or how do you understand yourself? Moving from a discourse that is specialized in your discipline where you were in a way you're speaking a language of and representing marginalized folks to trying to sort of appeal to This massive resistance that we have that is essentially a language of privilege How do I I despair sometimes of actually trying to sort of get my points across to people like my own mother, right? Who just wants to she wants to be like her father who whenever he said something racist at the table Everybody just silently accepted it and moved on and now she wants that kind of privilege too and she's just discovering that she feels like she needs that around me So, uh, it's so by language of privilege What you're referring to is having the privilege to say what one wants to say in essence. Yeah, okay so when uh, when trump got elected, right, there was this sort of notion of like All this identity pox's politics is dividing us and like we used to think that and this is often white people saying this We used to feel like we were all in this together, you know us And the blacks as they would say and these sorts of things. We're all in this together even though that wasn't true And now they see a lot of the work that you're doing is sort of representing a kind of divisiveness and so on So, how do you understand or do you ever despair? That you can't actually bridge that gap between the kind of language that you use in your research And appealing to sort of the broader sort of person in the street That is how do we make our perspectives relevant? Do we need to speak differently? Do we need to sort of change our language in a particular way? Do we need to sort of allow them a particular amount of Uh space or flexible flexibility. I'm not sure if that that sort of amounts to one articulate question But how do you understand that process? There's like five questions there. Uh, so let me let me try to let me try to answer I mean five questions that I kind of kind of see there. So in one way I'm thinking is um Going back to the fox news example of the questions that you were talking about Um, I would just say those are just the wrong questions to ask So I would do what philosophers do when they go to panels and respond to q&a's they'll say well, I think the the real question is Right And so one of the the the goals at least as a philosophical thinker is I'm challenged to not only ask questions But ask kind of like different questions and and kind of challenge assumptions, right? And so that's that's one thing. Um, I had another thought but I kind of forgot. I think the express was one and out Um Because you had like 16 questions So you move from five Um Yeah, the thought maybe the thought will come back as as my other co-panelists are responding to that We have time if you guys want to Please so I can come back Well, I often You know, you know people I think a focus on emotions is absolutely the way to go and to think about what emotions you're eliciting in that person In the way you frame what you're saying and particularly if it's a loved one I have found it helpful to make clear that My love for them is not in doubt or at stake But that I am deeply pained by what they are saying Because I believe it is harmful in the world and to sort of focus on things like pain and harm And to not sort of think about them as bad people or paint them as bad people Because the problem really right now is that politics has become a brand, right? We're all sort of we're liberal or we're conservative and we're sort of Affiliating with them like we do with sports teams. I mean, it's we really have to disrupt that way of thinking about politics and to think about you know What what in the in the case of someone you know Well, what might be an effective way for them to see you fully as a person That they know and for you to see them as a person Um, I won't say that it's been Wonderful, but it's the only thing that I found that helps me at least Navigates these conversations with family members. Yeah So it came back to me. So let me get it out before it leaves. Um So immediately when you were talking you were talking about the responses So what do you say to those kinds of responses? And um, I always think back to They had a problem with Martin Luther King jr Like I know they play his excerpts and like truck commercials now and like fox news appeal to to martin Luther King But if you go back to the archive Not only did did uh, we can say conservatives kind of despise this guy But we know later in king's life liberals also turn their back on him Right. So martin Luther King was not well liked. He was constantly criticized constantly criticized on both sides Right. Um And so if they had a problem with this guy Right who didn't talk about anger talked about love Then it's hard for me to take that kind of criticism as true authentic kind of criticism Right.  They really has nothing to do with me as a unique person So, you know, the you know, this is kind of connected to another response that I had is like just do the work Right and be used to these kind of responses, but do the work but do the work and be um be accustomed to it even, you know There may not be an ultimate strategy to respond Just keep doing it work. Keep doing the work because those responses are going to come Um, and if they have if it happened to martin Luther King I feel like I want to say Jesus if Jesus was crucified Then like why should we feel like we're special? You know Dr. White, do you want to add anything? Okay. All right, so, um I think we should bring ourselves officially to a close and thank our three panelists with me


Let's look at another sentence, u-r-l dot com. Starting again from the start state, we take the uppercase letter u transition to state 3, then an uppercase r transition to state 3, another uppercase l transition to state 3, a full stop transition to state 4, a lowercase c transition back to state 3, another lowercase o transition to state 3, and lastly the lowercase m transition to state 3. This time we are not at an accepting state, so even though we passed through the accepting state, the automaton does not accept u-r-l dot com as a valid sentence. However, with the addition of one more full stop, we can make this into a sentence accepted by the automaton. In a more general sense, there are three extra words we often use in finite state automata. The first is called the alphabet of our automaton. This is just a list of all possible inputs that result in a transition. In our example, our alphabet is u, s, and l. The sentences we use to test this automaton are known as strings, which are sequences of inputs from our alphabet. Mu and u-r-l dot com are examples of this. Lastly, we have a language. This is all the possible strings that are accepted by our automaton. Mu is one of the many strings in this language, but although u-r-l dot com is a string, it is not in our language because it was not accepted by our automaton.


So I found 14 real remote jobs that you can actually do at night. And the best thing about these is most of them don't require much when it comes to experience or a college degree. So if you appreciate me doing these types of videos and you want me to make more of them in the future, go ahead and cheers the like button and let's jump into it. First one on the list is going to be a Roblox Studio Coding Instructor. Yes, this is very specific. And if you've ever thought about turning your late night gaming hobby into a teaching gig, then this might be a great one for you. And basically what you're gonna do is you're gonna specialize in teaching others how to create and script games using Roblox Studio. And specifically the programming language you'd be using is Lua. And if you don't believe me that there's jobs available, you can check right there. And depending on whether you're working part-time or full-time, you'd make anywhere from 16,000 to $83,000 a year. So yeah, this one is pretty good overall. It's obviously very niche. Like you'd have to be somebody who's into video gaming and also programming. But with that being said, this is a pretty good one. I'll go ahead and give it a 7.5 out of 10 opportunity score.  We spent hundreds and hundreds of hours doing this. So if you appreciate that, you can let us know by gently tapping that like button. And let's jump into it with number two on the list, which is going to be a remote HR administrator. So HR of course stands for Human Resources. And these are the unseen guardians of employee welfare working in the shadow of the night. So this is basically an HR person who is an administrator and they work the night shift. And HR administrators make about 52 to $81,000 a year. And typically you're going to make on the upper end of that range if you work the night shift. This is one where typically they do require a college degree although you don't necessarily need a specific college degree. But overall it's pretty good. I'll give it a 7 out of 10 opportunity score. By the way, if you'd like to pause the video, I'll put some job opportunities up on the screen. You can just pause the video and check them out. All right, so if you're exhausted with your nine to five, pay close attention. These were my earnings after a few months of doing YouTube when I was working as a full-time pharmacist. And a short time after that, I was making more from YouTube than I was at my pharmacist job. And because of this, I was able to quit my job, travel the world and have time, freedom and location independence. And I'm gonna be doing a live training where I walk you through the five simple steps that enabled me to do this and how you can use these five steps to have success on YouTube as well. And if you sign up now, you can also get a free mini course that I will only be giving out during the live training. Now the live training is gonna be at 9 p.m. Eastern time on Tuesday. And you can check the link down in the description as well as the pinned comment below just to make sure we got the right time for you. Now there is limited seating for the live training because it's actually gonna be a live Zoom session with me. So we can only have so many people show up to it. So it's kind of a first come, first serve type of thing. So definitely click the link down in the description as well as the pinned comment below to reserve your spot. And to be honest with you, I usually charge $1,000 an hour for my consulting sessions. And these are the same types of things that I would tell people but I'm giving this away to you for free. And there's also gonna be a Q and A session where you can ask me any questions that you have about YouTube. Now all of this will only be available during the live session. There's no replays. And it's not gonna happen anywhere else so you absolutely have to show up to it. So make sure you click the link down in the description as well as the pinned comment below. You don't wanna miss out on this. Also make sure you put it in your calendar, mark out some time, make sure you're not busy so that you can fully pay attention and take notes. And I look forward to seeing you there. Next is going to be a breakdown coordinator. This is basically where you're a 9-11 operator but for trucks, minus the sirens, but with all of the action. And in a world of logistics where every minute counts, the breakdown coordinator is the unsung hero, orchestrating repairs like a maestro night after night. And of course, a lot of these breakdowns do happen in the middle of the night. So basically what you're gonna be doing is managing incoming calls to coordinate vehicle repair. And there's also a good chance you'll be coordinating transportation for the driver as well as hotel accommodations if they're needed as well. And typically these roles are essential in transportation and logistical companies. And in this position, you'd expect to make about 46 to $67,000 a year. So yeah, this one is pretty good, relatively easy to get into as well. I'll give it an 8.5 out of 10 opportunity score. I'll put some job opportunities up on the screen. You can pause the video and check them out. Next is going to be a social media representative and specifically we're gonna be talking about somebody who works on YouTube. Since I have a YouTube channel and I'm a little biased about it, right? So there's a lot of different social media representatives. You can work on many different platforms. Sometimes you'll be kind of a generalist where you work with all of the different platforms. But basically you're gonna be managing the company's social media platforms by creating content, engaging with the audience and monitoring social media trends to enhance your online presence and brand awareness. And these professionals are hired by a wide range of different types of companies, including marketing agencies, retail brands, tech firms, media companies, and small businesses looking to establish or grow their online presence. And in many cases, you're gonna need to work the night shift in order to do this. And social media representatives make about 40 to $57,000 a year, which is great considering they like to hire people that don't necessarily have any experience or a college degree. And a lot of the time they're hiring people that are young just because of the fact that young people kind of grew up consuming social media and so they tend to be really good at it. Overall, this one is great. I'm gonna go ahead and give it a 9.5 out of 10 opportunity score. It's relatively easy to get into as well. I'll put some job opportunities up on the screen. You can pause the video and check them out. Now, if you wanna start your own YouTube channel and skip the whole having a job thing, that's an even better opportunity if you ask me. I was stuck in a 9.5 job that I didn't like for years. I worked as a pharmacist and I was able to escape the 9.5 by starting my own YouTube channel and helping a bunch of other people. And if you're interested in this and you want to do the same thing, I actually do have some free training which I'll put down in the description as well as the pinned comment below. At the end of the free training, you'll get an opportunity to apply to work with me. We only accept about 10 to 15% of people who apply because we really only wanna work with people who are very serious about growing and making money from their YouTube channel. But we do accept a few people every month. So if you're that type of person who's really serious about this, go ahead and apply below. Next is going to be a high ticket closer. And this is a position where you're basically selling high ticket products and services to people or businesses. And some of the common industries that they might be hired in would be luxury markets, high-end real estate, B2B services, which means business to business services, financial services and technology sectors where high value transactions are common. And there are countless examples of people who have started off in high ticket sales. A lot of the time they didn't need previous experience or a college degree and they've been able to make a ton of money doing it. For instance, this guy right here, he made a Reddit comment about how he works two to three hours a day as a remote closer. Then he made over $100,000 in his first year. And this is incredibly common. In fact, high ticket sales closers typically make 94 to $159,000 a year. Plus there's higher level positions that you can move into where you can make even more than that. And a lot of the time they are gonna need people who can work the night shift because some people for whatever reason might be living in a different country than you or they just have weird work hours and they need to take calls at night. And so if a company doesn't have someone working the night shift, they're leaving a lot of money on the table. So yeah, this one can be really good. I'll go ahead and give an opportunity score of 9.5 out of 10. I'll put some opportunities up on the screen. You can check them out. By the way, if you wanna get into one of those types of sales jobs, which in my opinion is one of the best ones, it would be tech sales. And the specific position you'd go into is called a business development representative. And I really like tech sales because it's not one of those sort of like hard closer type of positions. It's more about forming relationships with other companies and then figuring out what their problems are and then seeing if your company can either have a solution already that can solve their problem or in some cases even develop solutions that you can use to solve those people's problems. So I really do like tech sales because it's a little bit less like, oh, you have to close the deal on the first call type of thing and more about relationship building. And by the way, I've helped a ton of people get into tech sales. I have a bunch of interviews, an entire playlist of people that we've gotten jobs in tech sales on the channel. And if you're interested in getting into tech sales yourself, there's actually some free training, which I'll put down in the description as well as the pinned comment below. Next is going to be a financial representative. Now, this one is really good. There's a lot to like about it, but it does typically require a college degree, not necessarily a specific college degree, but it does require a college degree typically. And a lot of the time they're going to prefer if you have some previous experience as well. And financial representatives basically just provide advice and guidance on different financial products. And these products or services are designed to help the client properly invest. And this is done so that they can take care of their financial needs and meet their financial goals. And financial representatives make about 63 to $108,000 a year. So this is a really good one. It does require a little bit of time to get into it. So not everybody watching this video would be a good fit for it. But with that being said, I'll go ahead and give it an eight out of 10 opportunity score. So yeah, this is another one that's pretty good. You can definitely check it out if you'd like to. Next is going to be a much easier one to get into. And that is a loan consultant. And this is basically somebody who evaluates and advises clients on various different loan options. So you can basically help them choose the best financial products or services based on their needs and their situation. And these professionals are typically hired by banks, credit unions, mortgage companies and financial consulting firms. And loan consultants make an astonishing 74 to $136,000 a year. Now the crazy thing is you don't necessarily have to have a college degree or previous experience, although depending on the company you apply for, some of them are going to prefer that. So yeah, this one is phenomenal. I'm gonna go ahead and give it a nine out of 10 opportunity score. Here's some opportunities. I'll put them up on the screen for you. By the way, comment below if you like any of these and maybe you want me to go into more detail on some of them and there's a good chance they'll do that on a future video or if there's some that you thought I should have included on this list, but I didn't. Next is going to be a collections specialist. Now this is kind of on the other side of the whole debt thing that we have going on in the United States. And this is basically where somebody gets into debt, they're not paying off their loans and you would basically kind of seek them out, find them and see if you can get them to pay it or make some kind of deal with them so that they pay part of it. So not the most glamorous job to get into but it's a super easy one to land actually. And collections specialists make about $39 to $56,000 a year. So yeah, this is a really easy one to get into. There's also a lot of availability at night. So I'm going to go ahead and give this one a nine out of 10 opportunity score as well. I'll put some job opportunities up on the screen. You can pause the video and check them out. Next is going to be a crisis hotline specialist. Now this is basically somebody who is a beacon of hope in the darkest hours of the night. Now as you can imagine, crises often happen in the middle of the night and specifically we're talking usually about mental health crises. And these specialists are basically there when somebody needs help in the middle of the night, right? So they're employed by mental health organizations, nonprofits and emergency response services. And they basically provide an essential lifeline to those in need. So it's definitely one of those positions where you have to be pretty mentally tough because you're going to be dealing with people who are in a tough situation all the time. But with that being said, it can be a really good job for the right type of person. Hotline operators make about $37 to $56,000 a year and typically if you work the night shift you'll be on the higher end of that range. So yeah, pretty good one. I'll go ahead and give it an eight out of 10 opportunity score. I'll put some opportunities up on the screen if you want to pause the video. Next is going to be a resource specialist. And a lot of the times resource specialists are going to be working for either some sort of educational institution like a college or some sort of community. And basically you're going to help them with their diverse needs when it comes to the resources that you were offering them in the beginning. So for instance, a lot of the times colleges will offer certain types of resources to their students. They might offer health insurance or something along those lines. And then someone all of a sudden has some sort of health issue so they need to use their health insurance. And so they would contact a resource specialist. And sometimes this does happen in the middle of the night. And resource specialists make pretty good money about 51 to $80,000 a year. Now the crazy thing about this is you don't need to get a college degree or have previous experience. Although it does vary from business to business which ones they are going to prefer. But there are opportunities out there where you don't have to have a college degree or previous experience. So this one's pretty good. I'll go ahead and give it an 8.5 out of 10 opportunity score. I'll put some opportunities up on the screen. You can check them out. Another really similar one is going to be a benefits associate. And this is basically where you're like the GPS for healthcare benefits. And in this case, you can work for a bunch of different types of organizations all the way from businesses to colleges, nonprofits, et cetera. And you're going to be helping people to navigate the healthcare system which is especially complicated in the United States. And you're basically going to be providing them information on different benefits plans and helping them make enrollment decisions. And benefits associates make about 46 to $68,000 a year. And it's a relatively easy position to get into. So yeah, overall I'll give this one an 8 out of 10 opportunity score. It's pretty good. I'll put some opportunities up on the screen. You can check them out. Next is going to be remote phone triager. And this is a very interesting position where basically you talk to somebody that the company thinks they might be able to help but they're not really sure that they can help. And this is actually kind of a sales type position. And then if that person is qualified, you would pass them off to the sales person. If they're not qualified, you'd maybe send them some free resources, tell them why they're not qualified, why they wouldn't work out with your company and that kind of thing. So this is a very important position because you save your sales team a bunch of time and you make sure that everyone they talk to is qualified. So they make really good money. There's a lot of different types of jobs. And yeah, overall you're kind of the gatekeeper to the customer interacting with the company. A lot of the time you're going to get on very short calls with people. They might be 15 minutes or even as short as just a few minutes. And you basically just ask them questions and see if they're a good fit for your product or service. So yeah, this is a pretty good one. I'll go ahead and give it an 8.5 out of 10 opportunity score. Here's some opportunities. I'll put them up on the screen for you. Next is going to be a systems and network operator. And this is somebody who monitors and supports an organization's computer systems and networks during the night, ensuring smooth 24 seven operations. And these types of roles are absolutely vital in tech companies, financial institutions and any business that has critical technology needs for infrastructure that's actually working around the clock. Now, this is a higher level IT position. You could start off in some of the lower level IT positions but still a really good one. They make about 88 to $128,000 a year. And typically you'll start off in a lower level IT position which are actually extremely easy to get into. For instance, IT help desk. And then you would be able to work your way up to this position within a few years. So yeah, typically you're not going to go straight into this position. So I can't give it a super high opportunity score but still a really good one to get into because anyone can do it. They don't need a college degree. So I'll go ahead and give this one an eight out of 10 opportunity score. I'll put some job opportunities up on the screen. You can pause the video and check them out. Next is going to be a telehealth coordinator. And this is somebody who basically facilitates and supports telemedicine services during the night. And this includes patient scheduling and remote health monitoring. And as you can imagine, there's a lot of different types of facilities out there. For instance, hospitals, clinics, et cetera that need to offer 24 seven healthcare services. And that means they need to be having people that are on the phone or can get on the phone 24 seven. And telehealth coordinators make about 46 to $72,000 a year. So yeah, this one is really easy to get into doesn't require college degree or previous experience in many cases. I'm going to go ahead and give it an eight out of 10 opportunity score. Here's some opportunities. I'll put them up on the screen for you. By the way, I made a video that went viral and it's 10 no interview remote jobs that are always hiring. And you can check that out by clicking right here.


What did you like most from the group? I love that today was a team effort and, you know, we played Messiah yesterday, didn't go the way that we wanted it to, but we were able to bounce back today and it was awesome to see that everyone was able to contribute. We were able to play Team Hockey and then come out with the result that we wanted today. And you mentioned that tough loss yesterday to Messiah. How do you guys, now that you got this bounce back win, move forward and have a good final stretch of the season? Yeah, I mean, it was just really nice to see the team bounce back today. We knew that, you know, having Messiah yesterday and then having York on Saturday, we've got three games in four days and we know that's tough. But they're prepared for it, they're ready and, you know, now we're just focusing on recovery. Thank you so much, Coach. Appreciate it. Thank you.


The World Health Organization Director General Tedros Gabrielso says the data on the benefits and safety of a COVID-19 vaccine booster shot is inconclusive. On the boosters, first of all, it's not conclusive in terms of its benefits. And also, we don't know if it's safe and it has been already said. And the second problem is when some countries afford to have a booster and others are not even vaccinating the first and second round, it's a moral issue. And Mike had said it some time ago. It's like saying, okay, you have a life jacket and you're adding one, another one, while others don't have a single life jacket. But on the science side, which we are tracking very closely, and we recently had an expert group meeting with scientists from around the world. This included researchers, it included regulatory experts from different regulatory agencies. There was consensus that the data around the need for boosters is not conclusive.


So, good morning, everyone. My name is Joseph. I'll be introducing our work we have done for the Ethereum Foundation. Sorry a little bit about my voice after all these amazing events and parties. I'm a little bit sick, but I'm really enjoying the conference. So, briefly, who we are. We are called Aki. Some of the guys think that we are a startup, so that's why I always present it a little bit. We are basically a software house here from Prague. And we develop mobile apps. This is what we do for a living. We also have Office in Berlin and we are quite big nowadays. We have over 50 team members. And usually we develop mobile apps, but blockchain for us is basically another type of backend. So, that's why we came to contact with it and then we really lacked some tools that we could use in order to deliver mobile apps as we are used to. So, that's how this project came up. Our usual projects are something like this. Now we are working on mobile app for German Parliament, which will be launched in about a month. But lately we have been working on a lot of projects in blockchain. And I believe blockchain is one big word. So, there's no competition between each other. So, the same thing we do for Ethereum Foundation. We do also for Tezos Commons Foundation, we are helping them to deliver the developer tools they would need to complete their ecosystem. And we also have one funny app that we have created during Hackathon. And it's a quite typical use case, because as I was here on Monday, the other plasma talks have as a use case also Rock Paper Scissors app. So, it's like typical blockchain app. All we did is that we have created some kind of app where you can bet Kintokans, which is another currency running partly on Ethereum, partly on Star. And this is going to get to Android Store in about two weeks. But I guess you are here because of this, which is the project that we get a grant for Ethereum Foundation. And it's basically a set of tools or dev kit to allow smooth development on IOS. So, what is it? Or maybe before I begin the question, could you raise your hands who of you is IOS developer, right? And blockchain developers? Okay. So, these two groups sometimes overlap, as I've seen. But most common use case is that they don't overlap. So, basically, when there is a startup or a company that wants to develop a mobile app that works with Ethereum blockchain, they have IOS developers who never work with blockchain. And for them, parsing the free JS interface is just nightmare and understanding how the smart contracts work is basically they don't want to do it. And it's reasonable. That's not like their typical work. On the other side, blockchain developers, they don't know how to create IOS mobile apps. So, this is for me something like a motivation to create a dev kit which will help both sides to be able to work on this technology. So, what does it consist of? There are basically three subprojects that it relies on. And the first one is something we call MVVM project template. We introduce it in another slide. Then there are low-level communication libraries. And there's a code gen, which is the most interesting part, I guess. So, the first part is something that when we had a talk with Ethereum Foundation, they were really excited about it. So, we made it a part of the dev kit, but it's not a mandatory to use. Basically, as I told you, we are an agency that develops my labs, which means we start a new app project about every month. And for this reason, we have internally created some kind of project skeleton template, which helps us to start the projects really quickly, because most of the mobile apps have something in common. And what do they have in common in our case is the architecture. We are big fans of model view view, model architecture. And this skeleton, we have made it an open source. So, it's open sourced on our GitHub. You can see the link down there. And one of the key things is that we don't really like storyboards. So, this helps us to define the flow between single views as a code. And also, there are small things like switching between single environments, like stage production and so on. So, this is all handled by the project template. I will say that we are not saying that this is the right way how to develop iOS apps, but this is the way that works for us. And you are more welcome to try to use it as well. The motivation, like I said in our case, is that we are able to start a new project really quickly. And all board, for example, new programmers to our tech stack really quickly as well. So, it's been open sourced and you can try it. The second part of the DevKit is something we call low-level communication libraries. And this is usually the DevKit. And we didn't do this part because it was done by another granteeator kit. We just coordinated with them our work and it was, I think, a very good cooperation. So, basically, we built on this tool. What does this tool or library, what does it do? It does all the stuff like handling transactions. So, you don't have to parse the web 3JS manually and things like this. It has a wallet in it. So, this is like the basics you need in your iOS app in order to communicate with the blockchain. So, we call it low-level tools. And what we have done next is that we have created code generator, as we call it. And this part basically has an input ABI of Ethereum smart contract. And as output, there comes Swift code out of it. So, it's basically generator of Swift code. With this approach, programmers can natively call the functions of the smart contracts from Swift. And the calls are type safe. And it also has all the covers or edge cases like parsing different Ethereum types to Swift types. So, basically, from the developer point of view, it's something like an SDK. And this SDK is created custom for each smart contract. Which means, in this case, if your project has, I don't know, in your team, you have iOS developers who will provide them with a link on this iOS dev kit.  And as an output, they have all the source code they need to communicate with the smart contracts. So, the iOS developers, in that case, don't really need to deeply understand the blockchain. And they also don't need to do the annoying work with parsing all the low-level stuff. Because this code gen has, of course, included this in dependency, the EtherKit. And our MVVM template is not in dependency, but you can use it with that. Or you don't have to use it with that. It's up to you. So, here down is a link on our GitHub of this kit. It's been published last week. But of course, feel free to open any issues or discuss with us anything that you would like. We still plan to, of course, support it. What's the result of this work? Yesterday, we had a small hands-on workshop in our office where we demonstrated that we are able to create a new native Swift iOS app that calls functions in smart contracts under 30 minutes. So, it's like really quick start. And we also, on the GitHub, there's an installation guide. And we've also written a blog post where you can see a real step-by-step guide how to create the app. This is more, for example, for the blockchain developers if you are not familiar with iOS. So, with this blog post, you are able to build the native app really in certain minutes if you don't have any more other background. So, these are, I think, the promising results that we have. And, yeah, you are more than welcome to use it. And if you had any questions, with me, my colleague Marek, who's been working on the project, is an iOS developer. So, we can either, I know if we have time to discuss it here on stage or then off stage as we will be hanging out here for a while as well. So, thank you.


Spell him up now. Oh I have a pretty good spot to get to the druid.  Kill this out of me, yeah that's right.  He's, there's really bad bit of him when he lives here. I'm gonna fear him. Yeah fear him bro. Please don't break. Yeah I've two tries, that's the call, which is a fast throw. Ah man, he's gonna end up scolding me. I tried to embarrass him, couldn't. Oh nice blackout, I can maybe stab him. Oh my gosh. Oh my god, another piece of a better player in my league. Oh, we're gonna give you the slash sorry dude. What was that?