Yn ymgyrch yw'r hyn sy'n meddwl yw'r marxist mefyd yw'r hynny. Yn ymgyrch yw'r hynny, dyna'r ddod ymlaen nhw'n ddod y byddai'r hynny, mae'r hynny yw'r hynny? Mae'r hynny'n ddod ymlaen nhw'n ddod ymlaen nhw'n ddod. Mae'r hynny'n ddod yn y bwysig yw'r hynny, ond mae'r hynny'n ddod yn ei wneud yn ymddangos, yn ymgyrch yw'r hynny'n ddod, a ddod y byddai'n ymgyrch yn ymlaen nhw. Mae ymwygar ктоedd ymwyr o'r hynny, mae tynnu'n fawr i'n dddangos wedi bod hefyd. Mae hi wnaeth ymwysig yn gwybod yn gwirionedd. Mae'r hynny'n ddod y fwygar can oedd dysgu… ym anders hynny'n fwygar sy'n gwasanaeth maffiaeth a gael. Yn ymgyrch gyda'r hyn sy'n sadddiologi, mae'r hynny ni ddod y byddai'n ddod ymlaen nhw'n fwygar is the first historical act, and that act of initially producing leads to the extension of more needs. This is the second historical act, the production of new needs. What that means is, as humans can labour and create and develop things to satisfy our needs, that forms the basis for all of society, and therefore history is the development of society and the development of that process. So, rather than rooting it in the minds of human beings, this kind of telling of events and stories, which is definitely how I was taught about history in school, Marx rooted history in labour, in the labour of humans, and this was one of the key tasks of Marx, of making history scientific, and I think that is where we fundamentally differ from modern bourgeois historians' take on history, because before Marx, history was understood through morals and stories and myths. But Marx recognised that the development of labour, of human labour, and the subsequent tools that came with that process, and what that produced, has changed over time, and has progressed over time as well. In the same way that there are laws that govern nature and the natural world, so too are there laws that govern history. Marx famously said that conditions determine our consciousness, and it is our consciousness as human beings that separates us from animals and the animal kingdom, and allows us to progress and push society forward. But crucially, that consciousness is not separate from the material world at all, it's not alien to it, but actually human beings and their relationship with nature and the natural world has developed over time. So I think that most bourgeois historians and economists, sorry, would deny the idea that history could be scientific at all. The most dominant view I would say is that history and human society as well is random, because it's determined by all the ideas of every different individual in that process. Every individual has wanted certain things in history, and that is how we've arrived where we are today. They've had different needs and different desires, and that process, that need to survive, is how we've gotten here self-preservation essentially. But I think that these kind of basic vague ideas such as self-preservation can't really explain the changes that have taken place in history, and we have to explain these by reference to something else. Because hasn't our social nature fundamentally changed many, many times? Is our social nature today the exact same as it was a thousand years ago? And Mark's answer to that is that no, it's not. And I'm going to try and flesh this out a little. So Darwin, and Mark's was a big fan of Darwin and what Darwin did in science, Darwin showed how species developed over time through their relationship to nature. And that scientific method is what we apply to history, to explain its development not through the individual wills and desires and wants of human beings, but rather through the development of the productive forces. Because essentially that what makes us human is labour and the subsequent tools that has brought into society. And that is our history, I would say, as a species, as human beings. Engels actually points out that the upright posture marks the transition from ape to man in a very materialist explanation. And this is something that has been confirmed by many modern anthropologists even in recent times. Because the upright posture liberated the hands for gripping with an opposable thumb. And this enabled tools to be used and then to be developed even further beyond that. The upright posture also allowed early humans to rely more on their eyes rather than other senses in order to sense the world around them and see what was going on. And this use of the hands developed the powers of the brain through the medium of the eyes as well. And this is really why Marx was such a fan of Darwin who kind of went up against the might of science and philosophy at the time with that materialist approach. And I think we could say that just as Darwin discovered the law of evolution in organic nature, Marx discovered the law of evolution in human history. I'm just going to give an example of this. So when farming began in the Middle East around 10,000 years ago, this represented a revolution really in human society and culture. Because new conditions of production by way of this farming gave men and women more time. It gave them more time simply for complex analytical thought. And this was actually reflected in new art that came out at the time, new art consisting of geometrical patterns. And this is the first example of abstract art in history. And so these new conditions simply produced a new outlook on life, a new social relations and relations to nature and the natural world that existed around them at the time. And because of this change, the way they understood nature advanced rapidly due to the demands of agriculture, the demands that farming brought to them. And this allowed them greater power over the natural world at the same time as well. And that was the exact result of the collective labour that farming had produced, that collective labour on a grand scale. And so that difference in farming that led to various other social manifestation was marked by that change in production, that change in the way they organised. And this really sums up Marx's whole approach to history and his kind of seminal work in doing so. And we quote that he discovered that mankind must first of all eat and drink, have shelter and clothing before it can pursue politic science, religion and art. So why do we pay attention to this and why is this so important for Marxist and our view of history? And it's because historical materialism explains these different processes, these different stages in history, scientifically in terms of their ability or inability to develop the means of production and develop the productive forces. And that is because without that development, human society simply can't progress. And the productive forces really are the material foundations upon which society, culture and civilisation are built. When the productive forces develop beyond the limits of the social structure that exists, it becomes fettered. But this also means that there is a basis for a new form of social arrangement, which will allow for further development. And each different social system throughout history and the different stages that I'll go into a bit more later, from slavery to feudalism and decapitalism, which is what we live under today, has served to take humanity and human society forward through that development of the productive forces and that form of organising. And I think that when we look at the whole of history and the different stages that it's been through, we can see that each different form of production, each different mode of production, manifested itself in a different social outlook. It manifested itself in a different form of psychology, a different morality, different laws, different religions to a certain extent. And also each of those different systems believed itself to be the last and ultimate one, believed itself to be the best form of society that there could be. And those ideas that came out of those societies, that morality, that law and all of that religion, were rooted in the class relations that existed at the time, that come out of the economic basis of society. And just to give one example, if we take the cultural ideas around adultery, for example, I don't know if anyone was in the session yesterday in defensive angles explaining a lot of the origins, the origins, sorry, of women's oppression and where that came from. But today adultery and our cultural ideas around that. I think some people would believe that it's an innate biological thing that exists in humans to be anti adultery and anti a woman being able to have extramarital sex, for example. But a lot of what that session explained is why this is nonsense. Because yesterday we discussed the beginnings of monogamy in a certain sense. But more importantly, why monogamy was a necessity and why it became essential for that society when it developed. And the necessity of monogamy and the consequence shunning and condemning of women who didn't conform to that came from the beginnings of class society and the beginnings of a surplus. And so the relationship between the economic base of society and the ideas that come out of it is a complicated one, but still fundamentally rooted in that. And it's not a strict mechanical thing and we have to look at all the different factors at one time. And it can even be contradictory at times. But ultimately what Marx did was root the social relations of human beings in the economic base of society. And I think the history and the changing ideas around morality and that has come out of that proves this as well. So all of these systems have ultimately played a role in progressing society and taking it forward. And I want to talk a little bit about this idea of progress and what that means for Marxist when we use the word, because I think it's slightly different from how we would use it in a normal modern sense. Because I think the most mainstream ideas of progress at the moment are that it's a liberal one or one that makes it completely random and completely detached from anything material. And the liberal idea of progress would be that exploitation has always existed, but we've had this cultural development, a process of enlightenment that's taken us to where we are today. Essentially Western capitalist democracy is where the whole of society has been pushing itself towards. I think the other idea of progress, the postmodernist idea, is more that there's kind of no real connection in society. There's no scientific analysis to draw any of these events together or why we are where we are today. And that every individual has simply wanted something and it's a very kind of pessimistic, random approach to why we are in the world we are today. And I think that what's important to draw out of both of those ideas is that both of them justify capitalism ultimately. Either you think that we've reached the end point of history and all other societies now need to just model themselves off us and model themselves off Western capitalist democracy in that sense. Or you believe that it's completely random and there's no link between them and therefore there's nothing we can do about it. There's nothing we can do to end exploitation or change the world because this is just the way society is and human beings have no control over that ultimately. But as Marxists we have a dialectical approach to history and we recognise that it is one of constant contradiction and change and that is true of progress and the way we use it. And we maintain that the development of human society over millions of years represents progress, of course it does, in the sense that it increases humankind's power over nature and thus creates the material conditions for achieving genuine freedom for men and women. And when I talk about power over nature I want to clarify, I don't mean deforestation and mankind just ripping through the earth and using it for what they want. Freedom from nature means the freedom for humans to actually have agency and control over their lives for the first time in a serious and genuine way. And our ability today to live and overcome climate change proves that necessity, that necessity to have power over nature and power over our conditions in this world. And this is something that Engels understood very well actually and understood the need to look at and study the objective laws of the world around us to know what we can but also what we cannot do and understand those limits. Because the technology and the resources to live a plentiful life exist today but we're still bound by this capitalist system. And so history and progress is not a linear thing and that history has a descending line as well as an ascending one. I think that liberals identify one thing as progressive which is basically what we have today and then apply that fixed sense of progress to the whole of human history and compare it and measure it to where we are right now. But we take a revolutionary approach and we don't approach history with a fixed morality at all through which we measure things because we also know that that which is progressive isn't necessarily good. It's not necessarily a good thing in a moral sense that we might think of today. Slavery had a role in developing the means of productions and so slavery was progressive which seems like an abhorrent thing to say by our standards now but in a Marxist sense it's not and I'm going to explain a bit of what I mean by that. Another argument to go against this idea of human nature which people often use to attack Marxists and the fact that socialism can never exist is that in ancient Greece, slavery was seen as a completely normal and acceptable thing even amongst the most enlightened people at the time. And so when I say that slavery was progressive Engels makes this point in anti-during I think that you need a certain level of the productive forces in order to have a slave in the first place and that represents a certain amount of progress. The slave needs something to work on and you also need enough surplus to then feed that slave and so it's not just a matter of brute force and forcing someone to do something. And that is the Marxist definition in a way I suppose of progress and what we talk about in terms of its application to history because we say that all new systems have brought society forward including capitalism but that can still be a contradictory process. I mean Marx says that capital came onto the stage of history dripping blood from every poor but nevertheless it was a colossal leap forward for human beings and its development and our power over nature. And just one more kind of point on this liberal fixation of progress and enlightenment to where we are today. Today's morality, if they believe it really is the end point lets people die on the streets due to hunger and homelessness. Is that really the end point of humanity? I'd like to think that it isn't. And actually our earliest ancestors that lived in a very different way that we do today would be disgusted by that and wouldn't really understand it. And who is right? Which morality is the more progressive one? And I don't think that's something that can just be explained on the basis of ideas alone. It has to be rooted in something more fundamental. And I just want to go on to explain this, the fact that classes haven't always existed in society. The majority of history was communal and organised within different groups and that society divided into classes has actually only existed for about 10,000 years which is 100th of the time that mankind has been on this planet and for the rest of that time humans there was no class society which means certain things. It means there was no state, there was no enforced inequality and there was also no family in the modern sense but that's something that was dealt with in a session yesterday so I'm not going to explain that any further. And actually these kind of primitive communist groups the way that we organised in that sense did so and were able to survive based on a powerful sense of cooperation a communal child rearing as well and respect of mothers and respect of elders in the group. And what's interesting then is if you compare that on a base level to the way we live today and you compare it to the modern family if we want to be crude in the way that liberals do in their approach to history and progress and compare communal child rearing where everyone has everything they need to the modern family today where you might have domestic abuse, rape, violence, orphans it doesn't really, you know you could look at that and think oh well actually that was a much better way of living maybe we need to go back towards that but that's not what Marx is saying and that's not what Marx meant when he studied history and it wasn't that our earlier ancestors were just more noble than us and had better ideas than us but the production relations that existed at that time produced a different society and a different morality or human nature whatever you want to call it had an idealised view of that time and talk about oh we just need to return to this because there were obviously difficulties at that time as well they didn't have control or power over nature in a way, in a better way in a greater way I would say sorry that we do now and what we argue for now is not a return to that time a return to those primitive communist tribes because we have progressed in these days but we're arguing for a higher society and returning to that but on a much higher level so I've explained slightly how the development of the productive forces brings into existence different relations and therefore different forms of class society and this is important because under this primitive communism that I described there was no basis for an ideal class there was no basis for a group of people that didn't have to work and so there was no point of enslaving someone else because they could only provide for their own needs but at a certain point in history and in this process it became possible for an ideal class to exist because it became possible for there to be a harvest to live off and even produce a surplus and this was a marked difference with the way that they had led their lives and organised before and this was the first time the question was posed who gets the surplus after we die and what do we do with the surplus that we have and so now that this possibility of idleness arose for some extent that everyone could be idle and everyone could live this kind of simple life mankind definitely could not provide enough for that and it's on this basis that we saw class societies arise societies becoming divided between a possessing and a labouring class the idle group and the group that has to work I don't have time to go into this now but we've briefly kind of talked about the connection with women's oppression on that and it's because we take this dialectical approach to history it's how we can explain that how did we go from a completely classless society to one where we had private property and one where we had classes and it comes from a question and it comes from a change in the production and the means of production and so I just want to explain more concretely what we mean as well by class when we talk about different classes in society and via class we mean a group of people essentially who just have the same relationship to the means of production and the class which owns and controls the means of production rules society in their interests and this allows them and this at the same time enables them to force the oppressed the labouring class to toil in their interest and the labouring class is forced to produce a surplus which the ruling class then lives off and this separating of society into different groups playing different roles and division of labour eventually enters into conflict and struggle but this takes different forms in different locations that we can see throughout history but ultimately based on this contradiction of hostile classes society develops and it takes steps forward and steps backwards and it's not a linear thing but the overwhelming direction of history shows that and I think that this direction of history has been shaped by these struggles between these two classes who are attempting not too sorry but these classes who are attempting to mould society fundamentally into their interests and obviously I'm sure everyone knows the first words of the communist manifesto which is the history of all the two existing societies is the history of class struggle and what historical materialism explains and displays for us is that the motor force then of social development is rooted in that class struggle and I just want to read out a quote that summarises this quite well which is in the 1885 preface to the 18th brimer of Louis Bonaparte it says and so this class struggle has always existed and formed as the and its formation has been the main engine of progress and I want to try and give a concretise this a bit more by giving an example and by talking about in a very small and crude if you will way the transition I suppose between feudalism and capitalism because that's the way feudalism and capitalism because that is something that deserves its own discussion and it definitely won't flesh out all of the points but I just want to highlight a few things which is that under feudalism we had this structure that was based on a kind of pyramid in which God and the King stood at the top of this kind of hierarchy and each segment was linked to everyone else based on duties and the duties that they had to each other and in theory you had feudal lords who existed to protect the peasants in the peasantry and in return for that the peasants would put food on their table and clothes on their backs and this kind of enabled them to live a life of luxury of idleness like I described earlier but you also had priests and the role of the priests would have been to pray for their souls and the knights who had defended them and so on and so on so you had this complex and very different if we take today way of living but even in that process class struggle existed and the transition when we start to see the beginnings of capitalism in a certain sense started with the serfs who were struggling against their lords and in doing so we started to see the beginnings of towns and the beginnings of the bourgeoisie the kind of first escaped serfs if you will and the development of commodity exchange and various other things and at a certain point basically we see this rise of this new group of people this new class the bourgeoisie who had fundamentally different interests to that of the dominant class of the time the feudal aristocracy but it wasn't as simple as okay we've got these new people now and therefore I think we need to change the way society has run not how history manifests itself that's not how change happens and capitalism couldn't just move on to the stage of history without any struggle without any hindrance at all and you had these newly awakened productive forces that were now in revolt they were in conflict with the old way of organising the old relations of production and this had to be overcome and new relations needed to be installed and this new way of organising that had developed and though feudalism in a certain sense was maybe starting to decline the landed interest in society remained this fetter on commodity production and so this battle of living forces this battle takes place over a number of years and we can't point to a certain year and say right that's it that's when capitalism developed but we can look at certain things and see how that accelerated the class struggle to a certain extent and one example of this that is so in history I'm sure we're all taught about Henry VIII for example which might seem a bit random but I'm going to hopefully link this and Henry VIII's role in history and his division of religion in that sense was all because of his divorce or that his want for a divorce and we're all taught that divorce per head had died, divorce per head had survived and this fat greedy man just wanted this woman and the Pope said no and so he had to force his nomen and that for some reason is the entirety of the basis of why our whole country was split in two in terms of in terms of religions and he was significant in a certain sense his desires and wants represented something but ultimately what was he doing and what did that process do in terms of the development of the class struggle at that time and the development of the new growing bourgeoisie which was in his process in his kind of wrecking of the Catholic Church and taking, he took the monasteries at a cut down price and he sold them to upcoming landlords at the time and this accelerated this process this emergence of a new class of a new group in society and that is the class struggle and that is what the historical materialist method allows us to do, it allows us to look at these things and actually explain them on a much deeper basis than the superficial wants and needs of individual humans and so this emerging kind of bourgeois class this new class which takes form in many different ways in different countries which I can't go into all of them this class struggle was the task then of the bourgeois revolutions the English revolution obviously of the 1640s, the American Revolution in 1776 and the subsequent Civil War and just kind of on that a brief kind of a side to specifically in America just as I explained earlier that slavery was once progressive in a certain sense in terms of its ability to push society forward if you take America the abolition of slavery then was even more progressive in the sense that it set free the introduction of capitalism fully the American Civil War was a contest between the north and the south the southern land owning classes that wanted to maintain slavery because of their form of production and the northern states that wanted to set free capitalism across the country and it was the abolition of slavery that allowed that to happen and Marx paid attention to that very closely precisely because the abolition of slavery was a great step forward for the development of the working class in America which I'm going to end on when talking about the role of the working class and Marx was very concerned about this and followed it closely and Marx says that labour in the white skin can never be free while labour in the black skin is branded and he's talking about slavery and talking about the fact that slavery had to end for the working class to grow and then organise and develop and that is why in that sense the abolition of slavery was progressive and that's just an example of this kind of contradiction that progress is not a linear thing that we can point A to B at but that's just one example of that the French Revolution of course I'm not going to explain or go into any of these in any specific detail but these were all decisive struggles that laid the foundations for the domination of capitalism on a well scale and when any socio-economic system is entering into crisis is entering into decline and is expected not only in stagnation of the productive forces but at every level as well the decline of feudalism was an epoch when intellectual life was dead or dying you had the role of the church in particular which had a really big stronghold and was paralyzing or cultural and scientific initiatives and so these revolutions and the way they take place is not through one specific event on a specific avenue at all but the bourgeoisie had to go up against this in all its various different forms and through law and morality and the changes in our laws in particular I would say in this country really kind of show that the development of land law and the rights of people to own land and the way that developed in England definitely demonstrates this and the point is that class struggle ultimately was at the heart of that entire process and the historical materials method allows us to uncover so I spoke a bit about briefly the development of the working class in particular and why that was so important for Marx in America but also in general and I want to explain why that capitalism in its progressive role developed the productive forces but also one of the most important tasks that it did was develop the working class and create the working class and that is important for us because of what it gave society in terms of the tools of society to actually overcome these class divisions the working class came what came out of the working class then was trade unions political parties talking about the Labour party a lot at this conference as well and ultimately the working class is the progressive revolutionary class in society and that is important because the proletariat has no weapon other than organisation that is the only thing they have to go up against capitalism because without organisation the proletariat is simply just the raw material for exploitation and that is its significance and that is why we talk about the value and the importance of the working class it's not a moral thing that we think that they're just the best people in society but it's a practical question as to who controls and who creates in society and therefore has the ability to run it and that is the working class the labouring class so I want to talk a little bit briefly now about the role of the individual then in society because I kind of mentioned a few people like Henry VIII but rooted ultimately their decisions and their wants in the economic basis of what was happening at that time and in the 18th Brumaire of Louis Bonaparte Marx actually explains that men make their own history but they do not make it as they please they do not make it under self-selected circumstances but under circumstances existing already given and transmitted from the past and so Marx and Engels explained that participants in history may not always be aware of what motives are driving them and may try and rationalise them in one way or another and certainly those motives have a basis and exist in the real world, in the material world around them and Marxists are often kind of accused of being economic determinists of being reductionists in lots of different ways but I don't think we deny the importance all the active roles of individuals in society the difference with the Marxist approach to history is we place individuals in their historical context and we understand the role of individuals far better actually than modern the kind of modern conception of history liberal idealist ideas of history because of that because we can explain it in a much better sense than someone somehow was just born with something really really special and that is why the whole of society changed that is why war started because Franz Ferdinand was shot that is why millions of people subsequently died I think we explained it on a much more materialist basis by saying okay where does the individual come from and that we say that they are a product of the objective conditions at that time that has given rise to a certain crisis and it's only at a certain point that the role of the individual becomes important and I'll just kind of give one example of this I once heard someone basically asked we were talking about Bolshevism and the role of the Bolsheviks and they said well isn't Bolshevism just Leninism because Lenin had to change the line of the Bolsheviks on so many occasions Lenin had to fight and correct what the Bolsheviks were doing so many times so doesn't that essentially mean that the Bolshevism is just Leninism but the Marxist approach to history and our understanding of the individual is that Lenin couldn't have been Lenin without the Bolsheviks Lenin rose to the challenges of that time precisely because of the objective conditions and the crisis that was developing and so there's a dialectical relationship that exists there between Lenin and the Bolsheviks and ultimately between the individual and the conditions of that time and you see this in particular I would say in moments of revolution in terms of leaders and their relationship to the masses and how one can influence the other in terms of pushing society forward and so that is how we understand the role of the individual in particular because we root it in the historical conditions that exist to create them in the first place and so you know you'd be forgiven for being a bit confused if I'm saying that individuals by themselves can't really do much what are we all doing here I guess we are still actually individuals and is it actually possible then to consciously change society do we actually have power over that and I would say yes to society but only if you understand the objective processes that are taking place within it and that is why historical materialism is so important to us because if we understand the laws of history we understand just how much an individual can do and how and when is appropriate to intervene in a certain sense so just to give another example if you looked at the world around us today and maybe misunderstood or didn't have the theory of the class struggle with you you might call for barricades right now we just need to build a barricade outside Parliament because the working class must be fed up with Boris Johnson and they must be fed up with the Tories and I'm right because there's a crisis of capitalism right now and the working class are immediately going to follow you but if we try to build a barricade outside Parliament right now we'd just be arrested and then we'd have absolutely no role at all in doing anything to consciously change society but if you study history and you study the class struggle you begin to understand the processes through which we have to understand the objective conditions and how the working class moves which is ultimately that we as Marxists can't tell the working class now is the time for revolution now is the time to move and to storm Parliament and they will do that by themselves and that is not our role our role as Marxists and our relationship to the working class is not a kind of one where we're telling them what to do but one where we have to be a part of the process but understand the laws that are taking place in order to get them to get them through that and that is why we study history and the theory of the class struggle so what does that mean for us today in the fight for socialism should we just keep waiting then for all the conditions to keep worsening until the working class will finally realise I suppose what's happening and move to take power but that's because if you take there's been process in society does this mean socialism is just inevitable and our fuchs we don't have to worry too much about it but that's not what historical materialism teaches us and that Marx actually explains that there is no final crisis of capitalism that will be the tipping point to change everything that is becoming a fetter does not automatically bring about the change in society that we might want and ultimately a revolution still needs to be made by human beings because men make their own history humanity does make its own history and a revolution is a conscious historical act and that is what we have to remember when looking at all these processes and everything that's going on in the world today and so we've emerged from all these different forms of society, slavery, feudalism and now we're in capitalism and like I said earlier I think each one of those social systems ultimately believed that it represented the only possible form of existence for human systems and that all of its institutions and religions and laws were the last form but I think hopefully what I've described today and what we've understood is that that idea goes against the entirety of human history the entirety of what has actually happened and that every stage in the development of society has been rooted in its last one and emerged out of it and I think history can only be understood if you look at it in that kind of way where at a certain point a contradiction has emerged and the further development of society which was necessary needed to take place to allow a new form of living and I think that what I just want to end on is that ultimately what historical materialism gives us I think is optimism and real optimism for the future and what we can do as individuals and as everyone sat in this room here today because if you look at the world around you I don't think it's hard to see all of the symptoms of this systems decline and the ruling class know it themselves I think they're terrified of it and they're doing everything they can to try and prevent it through various different means but none of this will be enough at every single level and what history gives us as well as confidence it gives us confidence I think in the working class in the theory of the class struggle and confidence of the general direction and tendency of human history which has been one towards the greater development of the productive forces and cultural potential that human beings really have and I think that gives us not a kind of passive approach to the amazing revolutions that have taken place even this year around the world but ultimately shows us that we can change the world and therefore we must change the world


This is Think Tech Hawaii, Community Matters here. Aloha, I'm Movie Handelman. Welcome again to Tourism 101 here on Think Tech as we bring you issues that have a strong relationship to our tourism industry. Today, our guest is Andrew Robbins, the Chief Executive Officer of the Honolulu Authority Rapid Transit. Yes, rail has been around for a long time and of course you always have people that want to see it occur and then those who have some questions and concerns. Today we're going to go right to the gentleman who's on the hot seat to ensure that there is a completion to this project since the decision has already been made and is working hard each and every day. Welcome. Thank you very much. Pleasure to be here. You know, you may be new to this job relatively speaking but certainly you're not new to the islands. Can you tell us a little bit about your relationship and history with Hawaii? Sure. And you're correct. I think I made my first trip here in 1990 and I became the project manager on the last go around for rail, which was occurring in the early 90s and I relocated here to work on the project and although the project did not proceed at that time, I did meet my wife and as a result I've been connected to the islands ever since. Your wife is from here? She spent many, many years here. She's been here, although she did not grow up here, she has been here for well over 30 years. So you have relatives here? I do. I have extended family here and my son was born here as well. Oh, okay. Very good. Now what brought you back to the islands to take on a job that is not easy? Well I've had a long career in the private sector and as I mentioned I was here in the early 90s as a project manager for the consortium that had won the contract at that time to build the rail and then I came back in the 2000s when you were mayor, you reinvigorated the project and started the process up again so I came back again as a member of the private sector looking to get involved in the project from that side. So when you left Honolulu, after the project was starting to move forward and your company was then assigned you someplace else, what were you doing in the interim period between the time you came back to Honolulu and when you left? Right. Well I had many different opportunities with my company at the time as a project manager, as a project engineer, and also in the business development area. So I spent a lot of time actually around the world in different parts of the world working on various projects similar to those projects. Well for example, some of my key experiences were in Singapore where we started up a driverless light rail system similar to what we're doing here. That was a really special moment for me in my career working in Singapore with a very forward thinking government. I also lived in Hong Kong for three years where I was responsible for projects throughout Asia but particularly in mainland China and so that again was another fantastic experience and I was always involved in rail transit all these years. But why don't we drill down and talk specifically because you're in the construction phase now. Tell us a little bit about your background in construction management and overseeing construction projects of a traffic system or rail system. Right. Well first of all my education was always geared to this type of work. I'm an electrical engineer by training but then I specialized in my master's program in the management of large construction and engineering projects. So I really had a background educationally in this field and then as I started my career and continued it in my career in the rail transit industry I was in all phases of project management, project engineering, business development. So I really had a good background in terms of not only the construction of these projects but the development of these projects, the economics, finance, you know various aspects of how a project like this comes together, how you construct it and very importantly how do you start the project up, get it ready for operations, all of the technology that overlays on top of the concrete and steel part of the project is very important. And that's where we are right now here on the Honolulu Project.  Why is it going to be different this time, that we're actually going to cross the goal line in your estimation? Well first of all I think you all were fixated on it because we have a perfect corridor for a major rail transit project here on Oahu, between the mountains and the ocean, where the majority of the population lives, where the majority of the employment is just a natural corridor and I know it was planned that way over many, many years on Oahu so it really just made sense that there needed to be this high capacity transit solution to complement the very fine bus service that we have here. So it was important to have a champion such as yourself to get that project off the ground and up and running. I think, you know, one of the things that we've learned when I came back on this project about a year and a half ago, there were many issues in terms of really just as I mentioned project management, construction. We've learned a lot of lessons from the initial construction aspects of the project in the West. We've taken those lessons forward and we're applying them as we come through the airport area now and now as we come into the city center area we're applying a lot of lessons learned and things that we should be doing and we're managing the project I think much more effectively now going forward. So I guess what you're saying is that there really is no other option given the fact that we have a very, we have a linear route. It's tailor-made for something like this we can't really expand towards the ocean or the sea. So let's talk about costs and that's on everybody's mind, you know, that when they read about, you know, seemingly the cost is rising again but I know in your opinion you have a very different take because you've inherited a lot of those issues and you've tried to resolve whether it's settlements, whether exchange orders, cost over and so on. Talk a little bit about that. Okay, sure. Well when I started in September 2017 it was actually the same day that the special session of legislature had ended and the governor and the mayor were signing the bills that authorized the additional funding that the project needed to be completed to Alabama. So it was a very important day for me to be starting. Talk about walking right into the Friday. Right into it and the message was very clear, you know, here's the funding you need make it work and I'm a very serious guy so I took that very seriously and I think as I looked at the situation the one thing that was missing really as an answer back from the authority was there wasn't any certainty that was being told to the elected officials, you know, it was very uncertain and, you know, you get a large project like this, there is an element of risk and you can't escape that but you have to learn how to manage risk and I think that's where we put a lot of energy really starting with my immediate predecessor Christiania Murthy and then I carried it forward in terms of putting a much more effective risk management program in place to create more certainty so that we would live within our means on the budget and we would meet our commitments on the schedule. So for the person out there just kind of listening to somebody explain what you mean by risk management practices. Okay so one of the things that we needed to do much more effectively was first of all to identify all of the risks that we would face on the project and it sounds impossible but it really isn't if you put together strong workshops of people that are across section of the project contractors, engineers, staff and consultants you really can start to identify all of the risks that you will face on the project and then once we have that identified we can put expected costs for each of the elements of the project as well as a risk provision so if we do have an issue that we have to spend more money on a particular task we have a provision for that and then we also have an element of unallocated contingency for the unknowns that issues that we have not identified and we run that all through a very big analysis, a risk management analysis so that essentially the idea is if you overrun in one area you underrun in another area or you inform management about how you can take action to mitigate risk or to avoid risk and by doing these things you can actually start to control your budget and your schedule for two years now we have been on budget on schedule we have not asked for any more additional funding and I think the process is working and we'll continue to work towards it. So why does the media keep emphasizing that whenever there's another figure financially speed come out of rail that the cost is continuing to increase why is that? Well the process if you will of managing or dealing with the cost overruns materializes in something called a change order so we've given an instruction and a contract to a contractor for so much money something happened where we had to spend more money on that particular contract eventually we have to issue change orders so unfortunately we're in a position where every change order is reported as if it's an increase to the budget but we've already provisioned for these change orders meaning that it's already in our budget and as long as we manage effectively as I just mentioned even though we have to issue change orders which cleans up the paperwork so to speak we're still within our budget. I signed off on only one contract of the series of contracts you put up to start the project but I know there was a significant change order that you came to some kind of settlement recently with Unsaldo. Can you talk about that? Right well Unsaldo has a very unique contract it's what we call our core systems contract so supplying the trains the controls really all the technology for the project is their responsibility they manufacture the equipment they have to install the equipment on site then they have to test everything and eventually put it into service and do the operations and maintenance so it's a very comprehensive contract and it was done as what we call a lump sum contract. What year was that contract signed? Around 2011 I believe it's when the contract was executed. Peter Colla was a mayor then. Right so they bid lump sum and they bid to a certain timeline some eight years ago obviously the timeline has changed so now we have to remedy their contract and and realize the fact that the timeline has changed they were delayed but you know even though they were delayed there are things they should have been doing and could have been doing even though there were certain construction delays for example supplying the trains are not really affected by construction delays so we had to negotiate with Unsaldo and deal with what we call concurrent delays and also delays that are not of their doing and we were able to have a willing partner and Unsaldo to have a very effective negotiation and we were able to conclude that a couple of weeks ago with what I think was a very amicable settlement in terms of the delays that were incurred over the life of the project so far. So you're able to do really achievement well two things I take away from what you're saying here one that you already had that set aside in your budget to handle these type of situation but the city could have paid a whole lot more had you not engaged on Soldo in a conversation in a discussion to reach an amicable settlement. That's exactly right it was all provisioned our settlement was well within our budget so it's well within the 8.165 billion that we're managing to and I don't think we would have gotten there without a willing partnership this is something that I've really tried to foster since I've come here probably has to do with my private sector experience where you know I understand the pressures on the contractors as well so we try to sit down we try to understand that we're really partners in this to be successful on this project we have to work together we the authority don't actually build anything our partners do so I've worked on those relationships and when you have willing partners come to the table you can reach a meeting in the minds and come up with an effective solution. Our guest is Andy Robbins we are talking about rail in all things rail we're going to take a short pause for the cause and when we come back we're going to drill down on how this system will benefit our number one industry in Hawaii I'm talking about tourism I'm Mofi Haneman I guess this morning again is Andrew Robbins the chief executive officer of heart. This is Think Tech Hawaii raising public awareness. Aloha I'm Tim Apachella I'm here with Cynthia Sinclair and this is Trump week it's going to appear every Friday at 11 a.m. between Jay Fidel Cynthia and myself we talked about Trump the activities and the news stories for that week as it pertains to the Trump administration we hope you tune in and watch the fun. Aloha. See you then. How's it everybody welcome again to Think Tech here on tourism 101.  Well I I moved there after college to start my career with what a company called Westinghouse Electric at the time which was headquartered there and you can't spend two weeks in Pittsburgh without adopting the Steelers I arrived at Giants fan and within two weeks I was black and gold but I'm happy to say that Pittsburgh people are involved in this project and Saldos US headquarters is in Pittsburgh so we have a lot of hard-working Pittsburgh people contributing to this project.  No I'm sorry he's black and yellow. Got to work on that. So let's talk about how rail relates to the tourism industry and why you believe this will benefit on the state's number one provider of jobs. Okay sure first of all if we look at the employees you know the backbone of the visitor industry so many employees live in the western parts of the island whether it be well starting in Kalihi Waipahu, Evapeech and other communities in the west so many of them live there and they're dealing with the daily commute back and forth to work and then when they get to work they have to deal with parking. We're gonna have a rail system that really benefits employees for the visitor industry goes right through Waipahu serves Evapeech and out to Kapalei so I think you know it's really going to transform lives people will be able to get an extra hour or even two hours of sleep in the morning because they'll have predictable transportation available to them with the rail project so I think that's a major benefit but from the visitor side as well I mean we I've been on certain parts of our system already and the views are outstanding first of all I think people are really going to enjoy some of the some of the views that they'll be able to get from the rail system but you know really beyond that and I think one of the untold stories so far the rail system is the storytelling that we're trying to do at our various stations and you know Hawaiian people are storytellers by nature and we're incorporating these stories into the station starting with the station names which will be Hawaiian names that tell a little bit about where the station is located we have Hawaiian art which also contributes to storytelling and then we'll have various information plaques within the station so I think visitors as they use the rail system they'll be able to learn more about the history of this island and the history of the people that were here on this island talk about what I've often learned about this integrated multimodal system and how a worker will be able to utilize the system I mean and I think that's one of the options I think that's out there having rail really enhances that person's choices when he or she is coming into a town or Waikiki for employment right well first of all you we talked about the nature of the rail system being the backbone the high capacity backbone of the transportation system on this island but it needs to be integrated with other modes of transportation so for example the bus system which is an award-winning bus system we'll be able and we're working very hard with the city right now to make sure that it's fully integrated that the bus will and the rail will work well together even for our interim service which we intend to open up in 2020 we're working hard with the city to make sure that the two systems work very well together and people can get from where they're starting their trip to where they need to go effectively conveniently comfortably but beyond even rail and bus you know we have a we have an excellent biky bike share program that I use myself and that that will be integrated as well so you'll be able to use one fare card if you will whether you ride on the rail whether you ride on the bus or you want to use a biky and that's called the holo card right the holo card is being introduced right now with heart and the city and we're testing it already on the bus that'll benefit rail because we'll have it fully tested and working on the bus system by the time the rail starts up in 2020 so if I'm living in Kapolei or Ewa Beach you know I could take the bus to the station take the train in get off the train get on a bike or walk go to a certain point and then turn around and do the same thing or or if you're driving into town and you see that traffic congestion is taking place once again or there's an accident because it's at great you can actually park your car jump on the station and come into town that's right and where the goal is to make that all a predictable journey so you can count on that journey each and every day you know exactly how much time you need for transportation to get to and from your destination so I think that's going to be a major improvement in the quality of life for for people that live here based on the unpredictability you have today when you get on the freeway and you don't know exactly what's going to happen too quick question so I've said you know you don't have to do rail we have an excellent bus service why don't we just expand the bus service and have more buses what's your answer to that I think two issues with that one is that we need more capacity so are we going to really build more roads and freeways to make the bus more effective my understanding is that the average speed of the bus has gone down in recent years because bus gets stuck in traffic like everybody else so I think that's one issue and then over a longer journey rail is actually a more cost effective mode of transportation so if you want to manage your overall cost to have a rail bus solution when you get into the kind of passenger moving capacities that we need on this island it's more effective than an all-bus system you know some have said you know we're not going to have a lot of people riding the rail initially so they fear the fact that we spent all this money get when it starts everybody's still in their comfort zone driving their cars how do you respond to that well I can tell you that probably one of our biggest worries is what if we have more riders than we expect so working together with the city we're already planning for what happens and how we can respond if our ridership is higher I think yes we have a car culture here but we also have a very high ridership on our bus system in our public transportation system so we know we have built-in ridership we know we have demand for public transportation and you know even with the introduction of ride sharing services like uber lift you know the people are looking at the cost of their trip where I think uber lift will really contribute is that what we call our first mile last mile connectivity from and to our transit stations it's all going to work together and rail is an important element in that comprehensive solution so Andy also talk about the fact that as people have continuing concerns it'll probably happen to the day you actually start service how seriously do you take community involvement community participation people coming forward and sharing their monologue especially as it affects those where the rail system is coming through well community participation is essential really to everything we do we have a public involvement team that goes out every day and we describe our impacts that construction will have on people we provide information on the system what the benefits of the system are how to use the system and we're really looking for feedback to when we are out with the community whether it's feedback from the community feedback from businesses because we can work around issues so for example if if there's a community fair in a particular location on a particular weekend we don't have to be working in that particular location we can work around those things same with businesses if businesses are having a sale on a on a Saturday we'll make sure that we can work around and not not inhibit access to that business so the two-way dialogue with the community really is essential in a project like this you know I've always said if you like rail you're gonna love transit oriented development in my experience as mayor nothing was moving in kakaako until we said rail is coming through I think the same will happen for colleagues so touch on TOD and touch on the concept that you're really driving called P3 public private partnership where you're going to lure an enticed private sector the private sector put in monies into this project so we're just not totally relying on public dollars okay a lot there but on TOD transit oriented development we're working closely with the city I think the city has come out with and the state for that matter both have really excellent TOD plans around each of the 21 stations and we're working with the city in the state to to start moving these plans into implementation the you know that the rail system is more than just a mobility solution it will address affordable housing it will relate to workforce housing things like that Kalihi for example is a fantastic neighborhood so conveniently located and so much opportunity for workforce housing for example close to a station and you know if you think about it families that have two three four automobiles if they can get rid of even one automobile the savings are in the thousands of dollars and I think once rail is introduced as an alternative means to get to work to get to other places I think families will say what about P3 I don't need two three cars you know P3 is again it's public private partnership it's something that we wanted to look at as a global best practice on how we could complete the project we still have over a billion dollars worth of work to do especially in the city center portion of the project and then we also are looking at long-term operations and maintenance going back to what I said about creating certainty living within our means we believe that P3 offered an opportunity to achieve those goals and we're very encouraged by our dialogue with industry in terms of them being able to respond to our needs to not only build the remaining part of our project but to operate it successfully over the next 30 years and we want to make sure once we we finish this project that it's it's sustainable it's clean comfortable and safe over the long term and that's why we're one last question you touched on it interim service to begin in 2020 very focused on that we have 10 miles of of our guideway completed in the west we're rapidly completing our first nine stations we have an saldo mobilized by getting the technology installed and tested we want to get the system up and running for those first 10 miles and start to get people onto the system so that you know people have suffered through a lot of bad news on this project construction impact it's time to get people on these trains and start to demonstrate some of the benefits and how this can improve their lives I yeah the best is yet to come Andrew thank you for being here this morning thank you for joining us this is your host for tourism 101 I guess this morning has been Andrew Robbins and I hope that he in sharing his banal with us as part of this very important project he helped shed light on some of the things that are going on and most importantly the dedicated commitment he has made he and his staff his hard-working staff at heart to ensure a successful completion of this project mahalo a lot careful thank you for joining us


What are you doing? Are you trying to assassinate me? Oh, wait cool. You have a miscue shirt. Are you a fan? No, oh, you just have his clothes Nice random game random game. Yeah, what's a random game? Okay, ready Yes, a little lucky. Okay. Oh God I've seen this before I just put it and then I just want one test Does it work or not?  No, I think it's empty No, it's okay It's not empty. No, no, it's not empty. It's not empty It could get a lot worse. Wait. No, did she leave frick? It's gonna be like your peanut butter. It's gonna be way worse Wait, it's like invisible flavor. Why does it feel so heavy? It's empty. I can taste it. Okay No, okay, hold on That's queso. We're not doing queso. No This is a poison. Yeah, this is for rats No, that one's not good That one's really good This is real. This is real craft mayonnaise. This one's the best one. Oh, and this is curry wait mustard. This will this is stain You know mustard, you know what turmeric is? Oh No, it doesn't work. No, I thought I did no curry is no curry. Let's do this one No, curry he fell off No, no, no Just just male. No cuz I think curry stains Stain it gets enclosed and it changes the color forever I'm pretty sure it does does curry stain. I know mustard stands. That's not enough. That's like with the sides of my foot No, that's let's just do the mayonnaise. Oh god. What hot shoe it actually stains How do you say stains in Korean Danes and Korean? You lug Curry curry is this. No, I don't know it cuz it gets it ruins it Curry does you lug. Oh, yeah, look. Yeah, look. Yeah luck. Yeah luck. Oh, look. Yeah That's curry curry and mayonnaise do that. Oh God, she doesn't speak Korean either stop. It changes the color. It ruins it It gets in the clothes and it ruins it No, but I don't it's I don't want that to go through the hassle No, I don't want to throw it away No, my mom got that for me for Christmas last Christmas. No way. Let's just do this No, your blanket is mine. That's it's the same. I own the blanket. It's the blanket from the guest room Here's how to pronounce it Why not just do the mayonnaise at the it's the same effect is It's the same. We don't need curry. Is that her blanket? No, I gave her a real blanket. Okay. That's not up No, there's another blanket in there That's not what I gave her That's not her blanket That's her bed. You're supposed to sleep on top of that not under it. Just the mayonnaise. Let's just do the mayonnaise Oh Broke, I can't do it. I can fix it. Oh, wow, you're genius If he hit two Then it's like very safe, but if he's like five It's more like happen Okay, spin the wheel It's me hold on hold on Here we put your blanket down there Three two Okay, we're gonna reroll chat. It's right in the middle of two and five It's right in the middle of two and five. Oh my gosh I'm gonna truth chat the last one three two one Why'd you're happy?  That's yeah, it's not that bad


تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي ولذلك هذه مسألة التي أخبرتها أخبرتها مستوى وخبرتها باي ألمام إبن القيّم في كتاب إعلام الموقعين ونهو إن شاء الله وإتعالى سنذهب إلى المداهيب الأربع نشأتها وانتطورها سنذهب إلى المداهيب الأربع ولكن before we go into what is it that we agreed on regarding following a madhab we thought we agreed that attributing to yourself a madhab there is no harm in that you can say I am an Hanafi I am a Maliki and I am a Hambal but it's not worth it and it is not something to rebuke a person it's not something to even blame with you so it's permissible for you good and the one who chooses not to do it is also permissible for him but to be fanatic to reject the evidence when it's brought to you because of the madhab is prohibited and this is not permissible for any individual when the evidence is brought to you forward and your madhab has gone against it it's not permissible and that's why the evidence can be قال الله and قال الرسول and he can also be اجمع as Imam Shafi'a رحم الله said in his famous statement he said اجمع الناس and the people are unanimously in agreement على ان من استبانت له سنة عن رسول الله صلى الله عليه وسلم لم يكن له أن يدعها ليقول لي احد من الناس كائنة من كان that it's not permissible for a person after the Prophet صلى الله عليه وسلم he said something for you to oppose it based on a statement of a person كائنة من كان whoever that person is it's an ijma'a that once it's become clear to you that the Imam has said this and the ayah and the Quran have said this you as an individual now have to follow the delil okay you have to follow the delil المدهب الأربعة نشأتها وتطورها we're now going to start and speak about the four madhabs that they are how they came about and how they grew let's start with the first of the four and that is المدهب الحنفي the حنفي المدهب who is the person who they attribute themselves to and who is the Imam the حنفي the Imam is أبو حنيفة المعمان ابنه تابت ابنه زوطى الكوفي يتيمي يو مولا لبنه تيم it's said about Imam أبو حنيفة رحمه الله he's from the people of بنه تيم الله بنه تعالب and what is also said that he is not even an Arab he is من ابناء فارسة he's a Persian and that's the strongest إن شاء الله و تعالى some scholars they said that Imam أبو حنيفة himself had gone through slavery he said that but what has come from اسماعيل ابنه حماد ابنه أبي حنيفة رحمه الله that which negates it which is the grand child of Abu Hanifa he negates that and he says that his grandfather Abu Hanifa never went through slavery he was never enslaved and he rather says that his family were never slaves and Imam أبو حنيفة رحمه الله he was born in Qufa when the year was ثمانين من الهجرة 80 هجرية and Imam أبو حنيفة is an Imam in Fiqh بإجماع العلمة by consensus of the scholars the scholars have agreed in his Imam in Fiqh that he's an Imam in Fiqh and they also agree that he's خلاف his differences and his disagreement with scholars is also taken into consideration he's a Fiqih بلا مدافر he's a Fiqih without any disputed argumentation regarding it and nobody from the Fiqhah and the scholars reject the statement of Abu Hanifa رحمه الله انفق and they praised his they praised his knowledge they even praised his nobility and his integrity his wara his fear of Allah سبحانه وتعالى the people who praised him is حماد ابن أبو سليمان with a 120 هجرية or even maybe a bit before that فإنه سأله مرتع مسألة في الطلاق one time أبو حنيفة رحمه الله asked his teacher حماد ابن أبو سليمان a question regarding divorce and Imam حماد ابن أبو سليمان he gave what he thought was the answer to the question and Abu Hanifa started ينازعه في المسألة he started to argue with him in a particular issue حتى سكت حماد until حماد who is the teacher was quiet and so when Abu Hanifa stood up حماد ابن أبو سليمان he said هذا معفقه يحيي الليلة ويقومه he says هذا معفقه this man with his Fiqh يحيي الليلة he revives the night ويقومه when he stands at night تياموليت this man with the Fiqh that you just saw everyone and how much knowledge he has it's also with him تياموليت سبحان الله that's the teacher testifying to his own student his nobility and this also shows you the right the nobility of حماد ابن أبو سليمان which is that he's the teacher his student is arguing with him and he doesn't say to him out there you respond to me and out there you ask me a question two times three times who gave you the rights to speak to me like that but he really took it on board and not only that he praised him for his knowledge and he praised him for his understanding and he even praised him for his he praised him for his prayer and his fear of Allah سبحانه و تعالى شعبة ابن حجاج ترحمه الله he said when the hijriah was he died sorry شعبة died 160 hijriah شعبة ابن حجاج شعبة when it reached him the death of ابو حنيفة شعبة he heard that ابو حنيفة died he said ابو حنيفة what went with him is the thick of the people of كوفا he took it with him the thick of كوفا is now buried رسيل ابن واقد رسيل ابن واقد we died the year 159 hijriah he said وقعت مسألة في مرو اي مات تأت بلايس في مرو اي اشه حابن في مرو okay and when it happened he said الحسين بالواقع يدين say فلم اجد احدا يعرفوها I didn't find anyone who knew it فجئتو إلى العراق so I came to Iraq فسألتو عنها السفيان الثوري I asked Imam السفيان الثوري about this issue فقالني he set me يا حسين أو حسين لا يعرفوها I don't know it this is after بعد انطرق ساعة after he put his head down for a while and he thought سفيان الثوري you said to him I don't know this and so then حسين بالواقع he said I said to سفيان الثوري I said to him لا تعرفوها وانت امام you don't know this and your imam سفيان الثوري and then he said اقول كما قالب نعمر I'm going to say to you what Abdullah نعمر when he was asked about a matter which he didn't know what did he say لا أعرفوها سفيان الثوري he said I don't know and this is what people do to you they'll ask you a question when you say I don't know it they'll say you'll be studying for a while it's something wrong you haven't done your homework properly and this is سفيان الثوري they're going to make you talk about you have no knowledge of what do you say I'll say to you what I said to you before لا أعرفوها I don't know he said قال فأتيت أبا حنيفة so he said لا أعرفوها سفيان الثوري he didn't know it فسألتو فسألتو I asked him عنها فأفتاني فيها أبو حنيفة responded gave an answer فذكرتو جوابه and I told the response of أبو حنيفة to ألمام سفيان الثوري رو انت أنا تو سفيان الثوري and ألمام أبو حنيفة رحم الله بعد أنسكتها ساعتا سفيان الثوري وقائفا and then he said يا حسين أو حسين هو على ما قاله it's what أبو حنيفة هو ما قال هو على ما قال لك أبو حنيفة the answer is exactly I was a I was a I was a I was quiet for a bit سفيان الثوري I was a I was a so you can see سفيان الثوري who is an imam مبجن who is an imam he is doing what صوّب سفيان قولا أبو حنيفة في هذه المسألة so he stranted the opinion أبو حنيفة and this particular issue what does that show you what does that give you an understanding of فقوا مسألة سفيان الثوري what silent about كل an answer أبو حنيف was able to answer also الحسن ابن صارح who died in 159 هجرية he said كان أعمار ابن ثابتن he was a فقيه متثبتن في علمه and he was a person who was grounded and mooted in his knowledge إذا صح عنده الخبر عال رسول الله صلى الله عليه وسلم لم يعوده إلى غيره and he was also a person who would verify أبو حنيفة رحمة الله إذا حنيفة of the prophet صلى الله عليه وسلم was authentic to him he wouldn't go to anything other than it again this is an answer to some of the people who say that أبو حنيفة with this missal حنيفة لا أبو حنيفة he would not go to anything other than it سعيدا رحمة الله he said كان أبو حنيفة رحمة الله جهورا بما يعتقد أنه الحق that a أبو حنيفة was an individual that whatever he believed to be the truth he would vocalize it he would say it out in the open he wouldn't hide it he would vocalize it also he sent سعيد أبو عروبة said he did it in 150-60 جرية قديم تلكوفا he would vocalize it he would vocalize it قديم تلكوفا سعيدا عبو عروبة و أحمد الله he said I came to Koufa and I said in the gathering of أبو حنيفة فذكر يوم أبو عثمان أبو عثان he mentioned أبو عثمان he mentioned أبو عثمان أبو عثان and he sent رحمه رمي الله إبتعاله فسوأ ليسا then I said to him I said to him ترحم على عثمان وهو في الكوفة في زمنه في زمنه يجب أن يفهم أبو حنيفة كوفة is when the رافض in the شعف so these places where people are there these kind of statements that they say are أبو عثمان what is he going to say if you go in Iran and somebody says أثمان you will listen and what is he going to say أبو عثمان أبو حنيفة رحم الله came from كوفة which was known for رفض and تشيه so he said قلت ترحم على عثمان في الكوفة سعيدنا أبو عروبة I said to myself he has sent mercy and asked Allah's forgiveness for Allah to be pleased on who for Allah to be pleased with أثمان بالعفان and أثمان is in كوفة and it was a time of fitna by the way that the رافض and the شيعة were really arguing and going back and forth with the أهل السنة فقال سعيدني سنقلت له وأنت يرحمك الله سعيدنا أبو عروبة and said قوسوا من الله برحمة أن يأبوا أبو حنيفة فما سميتوا أحد في هذا البلد يترحموا على عثمان وعفان غيرك since I came to كوفة I haven't had anyone sent رحمة on عثمان وعفان other than you فعرفتوا فضله and I realized the virtue of this man so you can imagine he's in a land where percentage of people are not saying this and he's saying it ألمام الشافعي who died a 244 هجرير he said من أراد الفقها anyone who wants fiqh فوعيانا إلى أبي حنيفة he is in need of the fiqh of Allah ألمام الشافعي he said ألمام الشافعي أبو حنيفة what he was known for known for and he became known for is بالتقيق في الفقي أبو حنيفة was very detailed تقيق very rooted detailed in the way he observed fiqh it wasn't just a mere look he was دقيق دقيق detailed look at small look at small differences and small changes here and there he will look at it and the علماء as I said to you bike and sense and each ma'a they agreed upon that there's no خلاف no one transmitted any dispute regarding أبو حنيفة's fiqh okay the student of أبو حنيفة أبو حنيفة أبو حنيفة رحمة الله he had students noble students حملوا عنه العلماء ونشروا they took that knowledge from him and they spread it and as you all know and are well aware of that the fiqhah and the jurists of this ummah they are a lot in number they are not just four they are actually large in number okay I'm talking about the jurists the real ones they are large in number as well but many of them their fiqh they perished and it went they actually they actually their fiqh went and it died the reason is because they didn't have students who were carrying on their knowledge and their legacy who were spreading it like for instance سفيانة ثوري فقيه إمام in fiqh but it where is his ma'a from the fiqhah who's ma'a also kind of weird out he's a lathe but he's not happy but he's a person these are fiqhah jurists but their madhabs didn't spread because they didn't have students who took it and they spread it to the world they wasn't okay the same is with what مجنين الطبري مجنين الطبري رحمه الله تعالى the same thing is with him his madhab didn't spread but Abu Hanif he had students very well known students from his students were أبو يوسف يعقوب ابنه إبراهيم الأنصاري القاذي رحمه الله he died in 182 هجرية الإمام أبو يوسف يعقوب ابنه إبراهيم الأنصاري the majority of his verdicts and his answers and his response are the statements of Abu Hanif majority of them الغالب أقواني وفتاوي the majority of his verdicts and the majority of his statements أبو يوسف is Abu Hanif even that there are times where he opposed الإمام أبو حنيف enlarged in the amount of مسائل but the overwhelming majority of the times he is in line with أبو حنيف رحمه الله تعالى الإمام أبو حنيف رحمه الله he was one who used to nurture his students he used to nurture his students على الأخدي بالدليم to take the evidences والعمل بالحديث and to also what to implement the Hanif of the Prophet الإمام أبو حنيف إمام أبو يوسف was the student of Abu Hanif even that he was a faqi a person of fiqh and understanding he used to take the fiqh of Abu Hanif and sometimes he would oppose the fiqh of Abu Hanif رحمه الله تعالى from the students of الإمام أبو حنيف is who and so Abu Yusuf by the way he became a qadi for two of the Muslim leaders from the Khulafa Ibn Abbas the first one of them is Musa Al-Hani of Rashid those two he was a qadi for them and Qadaa is a masalah that requires the fiqh from the students of Abu Hanif رحمه الله his name is Zufar Ibn Hudaylid العمري ثم التبيلي he died a year he died a year 150 7 or 8 one of the two يجرية رحمه الله متعالى and he's from the أصحابي أصحابي أبي حنيفة he is from the noble students of الإمام أبو حنيفة رحمه الله and he was very well known for fiqh and he used to be said he is from the best students of Abu Hanifah especially in the chapters of our Qiyas and analogy when الإمام أبو حنيفة رحمه الله died Zufar Ibn الحذيل العمري رحمه الله he took the place of Abu Hanifah so he was the Khalifa of Abu Hanifah I mean he sat in the seat of Abu Hanifah once he died also from one of the famous students of Abu Hanifah is محمد بن الحسن الشيباني رحمه الله محمد بن الحسن الشيباني died at the year 189 يجرية he was from one of the longest students of Abu Hanifah he was grounded in fiqh of Abu Hanifah knew it very well and he is also the narrator of the fiqh of الإمام أبو حنيفة he was also a فقيه عالما رحمه الله in other fields الإمام محمد بن الحسن الشيباني he narrated from الإمام ماليك رحمه الله محمد بن الحسن الشيباني he also narrated from سفيان الثوريو and other than them but he stuck with أبو حنيفة رحمه الله and then after that he stuck with أبو يوسف and he took from him as well and what many people don't know is محمد بن الحسن الشيباني when الإمام أبو حنيفة died he was only 18 years of age when الإمام أبو حنيفة died محمد بن الحسن الشيباني was only 18 that's how old he was so the majority of the fiqh of أبو حنيفة is transmitted through محمد بن الحسن الشيباني the reason is because he stuck with him so much رحمه الله الإمام أبو حنيفة and he also lived long after that الإمام محمد بن الحسن الشيباني he used to هد مجالسة and sit with الإمام الشيباني when they debated they debated هد نقاشات علمية and when he saw محمد بن الحسن الشيباني he was amazed with him and he used to really honor him and respect him in his fiqh not only that he used to praise him in his fasaha his eloquency و لذلك الإمام الشيباني he said ما رأيته قطن أعقل منه I never saw a chubby man مو سماتدن محمد بن الحسن الشيباني when the people when they become chubby all they think about is food and sleep they lose value but الإمام شايفعيو said ما رأيته I never saw قطن و سو أبا رجولا سنينا أي من who is a chubby man أعقل منه مو سماتدن محمد بن الحسن الشيباني و كان أفصح الناس he was one of the most eloquent people in speech شايفعيو say this شايفعيو he is a proof in the language he is a proof he is an evidence in the Arabic language إمام شايفعيو he is saying are you with me he is saying about who المحمد بن الحسن الشيباني و that he is a what أفصح الناس he is one of the most فصيح his language is clean and correct كان إذا تكلم أخوي لإلى سانج أن القرآن نزل بالوتي إذا محمد بن الحسن الشيباني And he was a chubby his تقيل جسم and he was very well known for what إلكوانس أنها but many people what they don't know إليمام محمد بن الحسن الشيباني if his chubiness was not due to his eating rather, it was said that he used to faster and faster than the dayood كان يسوم .... كان يسوم كذلك امام محمد بن حسن الشيباني و كان يسوم و كان يسوم كان يصوموا صياموا داود ، كان يقوموا بفسطة وفسطة داود ولدالي كان بعض الناس يساعدون مع محمد المحسن الشيبانيو ويبقى معه ، أعلم أنه لا يأت كثيرا ولكن هناك بعض الناس ، إذا كانوا يأتوا كثيرا ، لم يأتوا كثيرا يمكنهم أن يأتوا كثيرا كما يريدون وإن أخر مجموعة الناس ، إذا كانوا يسوالوا سليفة ، يأتوا كثيرا منها فهي فقط موهي الله سبحانه وتعالى ويجب أن يفهم هذه الأشياء ويجب أن تفهم أن يجب أن تتكلم جداً أنه كما أعلم القحتاني يقول فيه وَجُسُومُ أهلِ الإِلْمِ غيرَ السِمانيِ المساعدة ومعالج من المجموعة ليس مجموعة لم يكنوا يرى ذلك في وقت السليف المجموعة كانوا فاء ومجموعة المجموعة كانت مجموعة لفاء قللة الدنيا كانت فاء ومجموعة لذلك فهمت أحد أحد يجب أن أشيخ منه أثايمين أشيخ منه بانز أرباني كانت قليلة تقريباً على ما أخبرتقه لكن حتى أنه لم يكنك لأنك لم يكنك لأنك لم يكنك أجلك قللة الدنيا سترون وكل حالك جداً خاصاً لشيخ منه أثايمين كانت وما أفهم شخص جيد شخص جيد جيد جيد ويلادوا العلمة ووضعوا like that دنيا يأتون لتأكيد هل تعلموا why anyone who fills his stomach to the fullest is bound to go to sleep and not wake up and not produce anything the mind the person's mind it shuts if the person fills himself with food if the person eats little they can produce a lot when you eat fast on Mondays and Thursdays or even eat once or twice a day it's something that increases your energy and not eat much especially if the person is eating what is very healthy now that we've mentioned about Imam Abu Hanifa who is the Imam of the Medheb al-Hanifiya and we gave an understanding and a very summarized very short biography of his and we also spoke about his students and who they were we're now going to mention the scholars what they mentioned that the al-Hanifiya Medheb had gone through the al-Hanifiya Medheb it went through with three levels so the al-Hanifiya Medheb we can summarize it into three into three stages and three levels and three periods the first period the first period is called and this is the time in which on this stage is placing the bricks the foundations is basically the building of the al-Hanifiya Medheb and as we all we all know this starts from the time of the Imam himself and Imam Abu Hanifa and the time of his students until the death of al-Hasim al-Rizyad al-Lu'lui who died the year 204 this period so from the time of Abu Hanifa until the time of al-Hasim al-Rizyad al-Lu'lui who died the year 204 this is called the stage of طور النشوي والتكوين and it's basically the stage of placing the foundations and the building of the Medheb al-Hanifiya the second stage that the Al-Hanifiya Medheb can be categorized into is and this is the period in which the Al-Hanifiya Medheb spread and it grew and this starts from the period after the death of Al-Hasim al-Rizyad al-Lu'lui which is 204 onwards until the death of Imam Abu al-Barakat Abdullah ibn Ahmad al-Nasafi and his death was 710 هجرية that period of time is the period where you call it طور التوسع والنمو and many of the Ulama they refer to that period of time as the death of the خاتمة the ending of the death of the final and last مجتهد of the Medheb that period of time they say that the مجتهدية المدهب the scholars who could do each tihad this is when they went anyone who came after that were not referred to as the مجتهدية المدهب and this is the ending of who Imam Abdullah ibn Ahmad al-Nasafi who died a year 710 هجرية then you have the last and final stage which is known as بول الاستقرار the period in which the Medheb grounded itself and polished it's and this is basically from the time of of course Abdullah ibn Ahmad al-Nasafi time until our day today this is basically called the طور الاستقرار when the Medheb is grounded and it's rooted because each of these stages are very long and a lot of discussion is going to be regarding it i think it's a wise decision not to start it and not to touch on any of the three and to pause here for today and to carry on next week by talking about all three of them because the first one itself is going to take all next week and then the second one is going to take all next week in the week after and then the third will take itself after so if we do start the first stage right now when we talk about it we won't even reach halfway we won't even reach halfway and what's going to happen is that we're going to come next week and then have to recap what we mentioned last week again and it's better that it's connected together so i'm going to conclude there anything which i have said that was wrong i'm going to start from it i'm going to start from it سبحانك اللهم بحمدك اشد ولا إله إلا الله استغفرك وتوغلي


Calcium carbonate represents a large portion of carbon reservoir and is used commercially for a variety of applications. Microbial carbonate precipitation, MCP, a byproduct of microbial activities, plays an important metal coprecipitation and cementation role in natural systems. This natural process occurring in various geological settings can be mimicked and used for a number of biotechnology such as metal remediation, carbon sequestration, enhanced oil recovery, and construction restoration. In this study, different metabolic activities leading to calcium carbonate precipitation, their native environment, and potential applications and challenges are reviewed. This article was authored by Tingting Issue and Maria E. Dietrich.


look mom no green screen let me show you you see there's no green screen behind me the george show normally looks like this but with a cool new free tool we can get this how is this done well first you need to get xsplit free yes this is the free version you don't need to pay for xsplit to have this effect then you right click on your webcam settings go to the color tab and enable this try dev smart cam the very first time you do this you won't see this option but you'll see a link to download try dev smart cam which you can click and it'll take you to this website so click this link here click to get your free seven day trial and once you've installed it you'll be able to turn on to get this effect is this cool are you going to use it send us links to your videos using this feature down there in the comments below so we can all see your experience with this look mom no green screen required now let's get on to your comments where we also get to meet a funny girl in freedom and we answer the question are end cards helpful with an 11 million subscriber tip let's get to it the first comment i'm featuring is by our new funny girl have you met bella's bella's joined freedom about two weeks ago and she made an awesome channel trailer let's watch it why is jake lying down because i couldn't get him to sit wake up the point of this video is i have to get you guys to subscribe to my channel in a minute of my life what so stressful how's it going my name is lucy but i call my hi lucy bella bella and i'm from this tiny small island taiwan fun fact when i was elementary school i always pretend to be like an airplane and my dad would carry me around the house like this and now i'm traveling around the world because i want to show you guys and take you guys around to see the different cultures very cool intro you have me hooked i'm subscribing to your channel bella's what do you think of bella's tell us in the comments below and you'll see the link to her channel in the description beneath this video if you want to check her out next comment hen boy 10 said he was offered partnership with a bigger company and he decided to stay with freedom because we've been with he's been with us from the start and we've helped him grow a lot has this been your experience have you been entertaining offers by other mcn's other networks and have you turned them down if so tell us in the comments below why what is it about freedom that makes you want to stay here is it the position music you get exclusively only for freedom partners is it the community at www.community.tm our freedom forums that help over 120 000 of you that's how many members there are grow faster or is it something else is it the george show are you here because of me i'd love to know tell me down there in the comments below and now for the 11 million subscriber tip charizard asked what is the effectiveness of having an end card at the end of your video telling people to subscribe and check out other videos the answer to that is right here click that eye up there to see the full video that i'm about to play using end cards nigahiga with 11 million subscribers spent only 15 seconds to gain an additional 2 million minutes of watch time 15 seconds here's what he did hey guys as well i hope you like that video click on the top video see our trip to tokyo or the bottom video if you want to watch the latest tea so you get the idea put links to your other videos at the end of your videos only 15 seconds worth and people have something to watch after they finish watching your video these are called end cards now i did the same in my last video and here it is and apply for partnership see it to see how to get your channel verified click the first video to see george get punished click the second video so you get the idea and cards will give you more views and watch time because people want to see more of what they just finished watching so give them a one or two videos your best videos that you want people to watch next i hope this helps and yesterday i made a video asking for you to help me click that i in case you missed it and in that video i was asking you to tell me what webcam and condenser microphone you recommend we should use and recommend to the freedom family so i hope today's video was me back to helping you till next time guys who am i i am george ceo and founder of this beautiful family called freedom where we all help each other grow together as a family because that is the spirit of freedom who's with me i am george and you've been watching and we will grow together as a family because this is the freedom family you are part of it we are all part of it and we're all growing together so grow with us and partner with freedom that play now button right there on the video bar is all you need to click to get started


What's going on guys? It's your boy DPJ here today one of a destiny video and today we have top five funny fails of the week Absolutely hilarious video if you enjoy it do drop a like I do appreciate the support submit any badass clip You've got to the email address linked in the top of the video description and I'll catch you guys on that next one


Finding scholarly sources about a popular medium like comics isn't always easy. You'll need some persistence and creative thinking, and I'll show you some strategies. The first is to go straight to the library and look at the shelves in person. Lots of scholarship about comics is located in books, and almost all the books on comics are located in one place. At the Waterloo Campus Library, you'll find the comic section on the sixth floor, starting with PN6710. You can browse the books to see which might be useful for you. You can also search Omni at the library catalog. I'm searching for sources on how cancer is represented in stitches, so I'll type in stitches and cancer. Unfortunately, I don't get any relevant results. This means I need to think about different ways to search. First, I'll drop the idea of cancer and just search for stitches to see what's written about it. Often, comics-related sources will be published as chapters in books, so you'll want to look for those. To do that, look under Resource Type in the left column and click on Books and Ebooks. If you don't see this, click on Show More first. Sometimes it's not obvious from the title why a book came up in your results. Click on the record. Then scroll down to see the book chapters, which will give you a better sense of what's in it. In my case, there still doesn't seem to be anything useful. Next, I'll look to see if there are any scholarly articles. Click the X next to Books and Ebooks at the top of the left column. Then click on Articles under Resource Type. Next, click on Peer Review to limit to scholarly articles. Here I found a couple of scholarly articles on stitches. To find out more about an article, click on the record, then scroll to see a summary. You'll also find links to the article here. Unfortunately, it doesn't look like any of these articles are really helpful for my topic. So now what do I do? I might be able to find some non-scholarly articles on my topic, but that won't work because I need scholarly articles. So I'll need to broaden my thinking about my topic. For example, I might be able to find scholarly information about cancer in other comics, or even in other media like film or TV. Or I could think about my topic from a different angle. Stitches is an autobiography which calls itself a graphic memoir about childhood trauma. So I could also find some scholarly sources about comics or other autobiographies that deal with childhood trauma. In either case, the sources won't be specifically on my topic, but I can take what's been written about other comics or memoirs and apply or contrast it to what I found in stitches. I'll do another couple of searches to see what I get. In the first, I'll search for comics and cancer. This is much better. I get quite a few useful looking results. I could also search for comics and trauma and childhood. I also find some useful sources with this search. You can request a book that isn't at your library for delivery. Click on the record. Then look in the get it area and click on the option there to get the request form. You'll need to sign in to see this using the same login as from my learning space. If you're still not finding what you need, you have two options. The first is to try and search using different search words. People can refer to things using different words, so try to think of those and use them to modify your search. Comics could also be called graphic novels, for example, or in the case of stitches it could be called a graphic memoir or a memoir or an autobiography. Try some different words and different combinations of words in your searches to get different results. Your other option is to try searching with a different search tool. Your best option is a database called cultural studies at ProQuest. You can find it by clicking on the research menu on the library page, then choosing subject guides. Pick cultural studies from the list of subjects. You'll see cultural studies at ProQuest at the top of the list. I did a search for comics or graphic novels in cancer and checked the box next to peer reviewed to make sure my results were scholarly. I get a few useful results that I didn't see in Omni since the contents of the databases are different. You can see the articles by clicking on the full text or get it at Laurier links. If you have any questions, ask me. My name is Joanne and I'm the librarian for cultural studies. You can contact me at joud at wlu.ca.