It's time to present your research, Mrs. Liska. You have 20 minutes for presenting and 10 minutes to Q&A and the time is yours. Okay. I'm sorry. Mrs. Liska is currently a student of Public Health Doctoral Programme at Universitas She is a lecturer, researcher, book outdoor consultant, speaker, reviewer and midwife who initiated and development complementary midwife therapy in Indonesia. So excellent. And this is time. Time is yours, Mrs. Liska. Okay. Thank you, Mrs. Heliana. Hello, friends. And all of them. I'm Ariska Aisyani. You can call me Riska. Thank you, Mrs. Heliana, to introduce myself. And now I currently currently a student in PhD program, Universitas de Blas Marat Indonesia. And hello, Mrs. Parah Dilla and Mrs. Juliani from Indonesia. Thank you for watching. And besides of that, I'm a member and mentor in International AIDS Society, or yes. And now I want to share my study. The title is the Burl Equity in the Midwifery Services of pregnant women living with HIV. AIDS in Indonesia has been released. So what do you think about the burl equity? What do you think about the burl equity? Is still any problem in Indonesia, maybe? You can check in the public chat. Is still any problem or not? I think it is still a problem. And now I want to share and I want to discuss how about the problems in midwifery services in hospital, in hospital, in public health center, in midwifery services, private. So how many the problem, how the big problem in HIV is in Indonesia? So let's discuss. Okay. The study I am to describe how midwife in mother and children health clinics in the primary healthcare in the hospital and midwifery services private to implement the PMTCT program for pregnant women and factors influencing their role. Okay. So I can show you the described. I can show you. I will show you the picture. HIV is prevalent in Indonesia. The cases, HIV cases in Asia and Pacific in 2019. In the 5.8 million people living with HIV and then 0.2 percent adult. HIV prevalence is 15 until 49 years old. And then 300,000 new HIV infection in Asia and the Pacific. How many, how the big, how the big the cases. And then 160, sorry, 1,068 related deaths and then 60 percent adult on antiretroviral treatment and 65 percent children on antiretroviral treatment. And in Indonesia, the joint United Nations program on HIV estimate that 30,000, 305 million people are living with HIV globally of which 4.7 million are living in the Asia Pacific region. India, China and Indonesia are the top three countries. With the highest HIV present in the region. The five provinces reporting the highest rate of HIV cases are Jakarta, East Java, Papua, West Java and Bali. So human immunodeficiency virus can be transmitted vertically. Also known as mother to child HIV transmission. During pregnancy, children, childbirth or breastfeeding. Okay, let's check this out. Okay, this is the picture described how the MPCT or PMPCT preventive mother to child transmission percent in Indonesia. Indonesia have under 50 percent to implement PMPCT. So how poor my country. Okay, and a systematic review and meta-analysis study shows that MPCT call of cure during pregnancy and postpartum with the full HIV incited rates on 3.8 percent years. The World Health Organization or WHO has started that without any prevention program and treatment. The rate of MPCT is 40 percent where two thirds of babies born are infected during delivery and the remaining third are infected during breastfeeding. So this is under 50 percent to PMPCT implementation in Indonesia. Okay, let's next slide. So this is the framework of PMPCT in mid-vibrary services. The most stigmatization of pregnant women living with HIV AIDS in Indonesia is still high. This is the main problem to HIV care in pregnant women living with HIV in labor, in breastfeeding, and then so on. So in pre-vibrary clinic, primary healthcare, hospital, it is still high to stigmatization and discrimination to a barrier of the program. And then, okay, this is the response and characteristics in my study. So you can read in the slide. And then the study findings are presented according to the type of barriers and enabling factors surrounding PCT repressed by private mid-vibrary services or practices. And this is the characteristics of HIV, marital status, education, work experience, and information availability about HIV. The study was conducted on 80 randomly selected midwives in four thin primary healthcare clinics in Indonesia that were implementing the PMPCT program. The title shows that the majority of midwives were younger than 28 years old, had Biblung III education in mid-vibrary, were married, and had worked for less than seven years. The main source of HIV information among respondents was PIA for less lectures. So the table shows characteristics the mixed method study was conducted in 80 randomly selected midwives. And the majority of midwives were younger than 28 years old. So it is randomly sampling that the study. Okay, let's go to the next slide in the next table. This shows that midwives' knowledge level, attitude, perception, and behavior is implemented in the PMPCT program. The majority of midwives' knowledge was categorized as unsatisfactory until 50%. Most respondents had negative attitudes toward PMPCT, 62.5%, and perceived that the institution where the work was supported of their efforts to implement PMPCT until 55%. So it is majority that were enough, institution of facilities to implement PMPCT until 53.8% and a similar majority until 52.5% had positive attitudes toward PMPCT. So that the show, the characteristics in knowledge level, midwives' attitudes, participation, and midwives' role. So completely the data, the show. Okay. And then the next slide shows the relationship between midwives' characteristics, knowledge level, attitude, perception about HIV-AIDS, versus their role in implementing PMPCT program. The married midwives mostly implemented PMPCT in the unsatisfactory category while single and widowed midwives implemented PMPCT in a good category. This variable was not statistically meaningful. Most respondents claimed that they never received information about PMPCT profiles in their workplace. Their variable was statistically significant. For knowledge level variable, most respondents until 71.9% with satisfactory knowledge implemented PMPCT in the good category, while those with unsatisfactory knowledge level tend to implement PMPCT in the below average or not good enough category. This variable was statistically significant. And then the attitude variable includes both those with positive and negative attitudes about implementing PMPCT score in the good category. Yet this variable was not statistically significant. And then for perception variable, on the most respondent facilities, those with good perception tend to implement PMPCT in the good category, while those with poor perception implement PMPCT in the poor category. This variable is statistically significant. Okay, so what do you think about the PMPCT in another country maybe, in another Indonesia, maybe in Kenya, Florida, it is still significant to prevent HIV transmission to child from the mother, maybe in USA or Kenya. Okay, I think in another world it is significantly to implement in HIV transmission prevention. Okay, let's next slide. Okay, this is the multi-pare analysis factors affecting its wife in the PMPCT program. So, however, mid-west no less was not affected by how much information they had but their experience in implementing PMPCT itself. Knowledge was evidently the strong indicator of behavior in implementing PMPCT as on multi-pare analysis in the study mid-west, with good knowledge implemented PMPCT for five, for times more in a satisfactory way than good with poor knowledge. So knowledge was most valuable and affected the behavior to PMPCT program. Okay, thank you, Catherine. In Kenya, there is a lot of support so the transmission has to do a good job. Okay, so this is the qualitative result in depth interview results. Sorry, this slide is small, maybe, and I think I can read to you. Okay, and the study findings in qualitative study are presented according to the type of barriers and enabling factors surrounding PMPCT's favorite referrals by private midwife practices. People living with HIV are socially stigma in Indonesia and condemned as sinful and immoral, hence it is generally taboo to talk about HIV. The three types of barriers emerged from the data are barriers faced by midwives, barriers within the referral system, institutional barriers, and barriers faced by pregnant women from the midwife perspective. And this slide shows that there are two main barriers faced by midwives, namely feeling fearful for revering pregnant women to PCT because of the highly stigmatized nature of HIV and lack of training, monitoring, and evaluation and reward mechanism for midwives. Midwives fear of being rejected by women and their families when offering HIV testing may put midwives in a very comfortable and outward position. For example, a pregnant woman who lacks knowledge of HIV might understand HIV as a dead sentence and without proper counseling and support she may refuse HIV testing. And so this is lack of knowledge in Indonesia. And this is valuable in behavior to PMDCT and to HIV testing in Indonesia. So have Indonesia still many stigma, so high stigma and discrimination in Indonesia to PMDCT program. And then midwives with their training know the importance of providing the right information to their clients. However, at the same time they face concentration between doing the right thing and protecting their clients from shame and fear. In the example about the midwife, denies the woman's right to information, ensuring that she meets an informed decision, such as practice might lead to woman lacking trust in their midwife, in midwifery private services. And then private midwives may also be afraid of losing their patience, good relationship even when they have instances of deception, cause-provide means by which midwives survive in their private practice and directly asking a woman to undergo visitation can be frightening for both the midwife and the pregnant woman. Hence the deception and lies might be the safest way to manage and negotiate the potential tension that may hamper and the midwife relationship with their clients. So participant suggested that deception is a normal practice where in a woman are not given a full account of the purpose of the referral process and another service. So midwives in the such study also discuss institutional barriers that prevent them from referring pregnant woman for visitation. And then including full communication between VCT and Internet of Care services, a particular institutional barrier mentioned by participant was linked to full referral communication and follow-up from the VCT clinic. And then participant expected to receive a return referral letter from the VCT clinic and participant wanted to have communication from the VCT clinic regarding the results that would inform their practice and treatment for the woman. So in Indonesia the Public Health Center is one of places and midwife places to HIV testing. The only places in the, one of the places to HIV testing besides a hospital. In midwifery services are practice private, not services in HIV testing. So it is the lack of services in midwifery Indonesia. And the main theme is regarding and bringing factors related to our reward system and acknowledgement of midwife work. Participant expressed feeling this hard and lack of support from the district public health office or public health center. Private midwife practice continue to need local support to implement the referral system. The lack of acknowledgement of their work and role in PMTCT services as well as lack of ongoing supervision, monitoring and evaluation left midwives feeling isolated and out there regarding chance and status. Okay, next slide. Okay, this is a study finding or conclusion in my study. The one social stigma, the first social stigma against PLHIV, namely people living HIV or p-pregnant women living with HIV, including HIV positive pregnant women have been ingrained in society and normalized within the health system resulting a practice that potentially abused and disrespectful midwives no less level about HIV and PMTCT are mostly below operating and most respondents have negative attitudes to implementation of PMTCT. They had preconception toward institutional support claiming the institutional were less supportive to PMTCT. They also declared their perception of facility availability are included in the good category. They implemented PMTCT in the good category but the poor category was still high. The findings had highlights the needs for PMTCT programs to a different level of barriers at institutional community and private midwife practice. This is going on. Okay, thank you. This is the last slide. Okay, the last slide. In conclusion, birth equity had not released in the midwifery services of pregnant women living with HIV in Indonesia. So what should we do? We should do target effort needs to focus on strengthening factors that enable midwives to make effective PMTCT or PMTCT which may include one group service, improvement availability of mobile PCT and then the clinic opening hours with street working women as well as ongoing training, supervision, monitoring and evaluation of PCTCT service on pregnant women. So private midwives in Indonesia are a key component in PMTCT their roles need to be strengthened and their contribution to PMTCT programs and knowledge. Thank you. Thank you so much and see you next time. Thank you. Assalamualaikum warahmatullahi wabarakatuh. Okay, thank you. Riska Ayu, it's nice and good finding for strengthening midwife and midwifery. This is the important thing that you cite for midwife to focus on women living with HIV and AIDS. So I think there's a lot of questions and clarification or comment. So please, brush your head and turn off your phone when you have time to ask questions. Okay, thank you. Mrs. Parazilla for your comment. I think the Public Health Centre in Indonesia is a good services with still many problems in HIV AIDS. And Mrs. Parazilla is the head of Pusket Mass for the Public Health Centre in Solo. So it is a surprise. Thank you, Mrs. Parazilla. Yes, for all audience here, please give your comment or clarification or question for Mrs. Riska Ayu. There's a good information about how midwife, midwifery services for pregnant women living with HIV AIDS. Mrs. Saptina. Mrs. Saptina, have you any question or comment? Mrs. Saptina, click your microphone if you want to give an equation. Okay, maybe before we have an equation, Riska Ayu, do you think... do you say that one roof surface is a good idea to improve to make effective visitative roles? Maybe you can explain again as on your study. What do you mean? What do you mean about one roof surface? Okay. I mean this is integration. It means that integration services in midwifery private services to public health centre, to hospital, it is linkage to care, linkage to services. For Indonesia, this is different. Maybe it's one of one. In midwifery services, private and then... in midwifery services, and in the public health centre, it's HIV testing in public health centre or hospital. So it is confused. So it is make confused in past year. Maybe in midwifery services, in private, give a chance or give an opportunity to have a testing for HIV, for syphilis, or another testing independently. Yes, nice. I think so. It's a good idea to make one roof surface. Okay. Is there any comment in chapter? Yeah. For you all audience, you can write your comment or your question in chat box or you can directly to give a question to Riska Ayu. Yeah. Okay, Riska Ayu. Well, we... Well, there is a question. Hi. Hi. Interesting for the training for midwife. Training for midwife, especially for practicing midwife. Is it enough to build a knowledge for midwife? From the government programme or another delivery for a training for midwife in the empty city or in Bremen, it's for women pregnant women. So is it enough for midwife? I think it's not enough now. But midwife still needs training or education or another to to HIV education. Because the lack of the education for midwife in HIV is still lack of the behavioural and lack of the empty city programme in implementation. So midwife can get a training, maybe HIV counsellor or HIV testing. And so on. Because I read your conclusion that midwife knowledge level about HIV and MDCT are mostly below average. So I think it's a good idea to strengthen the knowledge for midwife. Sometimes midwife have a high level of knowledge but low level of attitude. Any factor influence for midwife during their practice and private practice. I hope midwife does not have a stigma in HIV especially for women and especially for people for pregnant women living in HIV and labour and breast mother in living with HIV. Okay, one again I am addressing to social stigma as I write in a project book. Social stigma is the play that is like a taboo. Anything is like a taboo. So this part midwife have to strengthen in partnership with women with family and community but social stigma is very important to focus in healthcare. What do you think about the social stigma? For example in midwifery still midwife still some activities to feel afraid to HIV mother especially in midwifery cases for example is what is it? Maybe it's afraid like Covid-19 this is very terrible. It is 5 minutes left to discuss. It's time to end for discussion although we are discussed together but I'm sure all the audience have a good idea and good information about your study. Thank you.


You might say that the Spirit just has one purpose and that is to extract you from the you that you believe you are in this world back into the light that is all that there is. So daily, whether we're aware of it or not, there's an extraction process going on. We're being extracted back to heaven, whether we're conscious of it or not. And it's a good, nice thought, you know, it's a good thought to wake up with or fall asleep with. I'm being extracted back into the allness of everything that is. It seems like in the last 20, 25 years, the last quarter of a century, I've just had so many encounters with so many beloved brothers and sisters all around the world and our joining together is a quickening in this extraction process. It's not a real extraction because you can't really leave who you are in reality. So it's just an imaginary extraction process and it's sometimes a little uncomfortable for the ego. But then again, the ego is not real either. So there's nothing really to mourn or regret or lament with this ongoing cleansing of our mind and washing of everything that we have in consciousness. We actually want this. We want a good, thorough rinse. Wash away all that is not of you, God. Wash away every thought that would be a block to your pure love and light. And I remember meeting Eric and we became instant friends and then the more we joined our minds, the same extraction process that I went through, he went through. He was going after chasing the American dream. He had a career. He was a hypnotherapist. He had a house. He had a mortgage. He had credit card debt and he was going for the dream. And then it seems like when we came together, he started to see that that really wasn't the dream he wanted to go for deep in his heart. He really wanted to experience the deep love that we all share and that is our natural state. And so he went through a pretty quick extraction that was pretty intense, including an arranged marriage by the spirit to a woman that he had never met in 13 days. Just a look on his face when she told of the guidance to get married in 13 days and he'd never met her. It was a priceless look. It was a bit staggered and stunned. But the spirit moves quick. If you really are about being unwound from this world and you really have a sincere call in your heart to drop the world and to move into this awareness, then the events that will seem to follow may seem strange from the world's perspective. But actually I've had that same experience over the years that the spirit moves very very swiftly when you're hardest and sear and there's no delay in the spirit. When his mind came through this extraction process, then his guitar and his voice could then be used in a beautiful way to just herald eternity, to sing about the things that we all care about the most and a lot of stuff is poured through him from that point. But he had to let go of some things that were distracting him so that he could really tune in to the spirit, be a channel for the spirit in his way mostly through singing but also in many other ways in teaching as well. And that's just all symbolic. It's not that there's any specific form that any of us have to go through because it's highly individualized but we could say, we could summarize it, it seems to be from the ego perspective it's a letting go, letting go of the familiar, letting go of what seems comfortable in the world. Another way you can think of it is like beam me up Scotty, you know, at some point we get to a point where we really want to go up in the tractor beam of love and it's one of those beam me up experiences, it's a bit, the ego can react quite strongly to those kind of things because it seems to be a dissolving away of something that the ego had or something that the ego possessed or even knew and when you get into this love it's more of a dissolving away of everything that you think you know about everything in this world and it's sometimes tempting to interpret this emptying out as something that, something real is being taken away but that's actually not what's happening at all. It's more that your mind is coming into wholeness and integration and it had forgotten the wholeness and integration so it's actually just coming back to what it already knew, it already had, it was already natural, it was already there, it was always there but this is more of a kind of a rising up in consciousness and awareness to come into that.


So, I'll begin with a quote from a non-Anabaptist, Rod Drerrer, and his book, The Benedict Option. In that book, Mr. Drerrer calls for Christians in modern society, he says, to enter into strategic withdrawal. And the idea is that serious Christians could no longer live business as usual lives in America, that we have to develop creative communal solutions for us to be able to hold on to our faith and our values in a world that's growing ever hostile to our values. And then he says, we would have to make a decisive leap into a truly counterculture way of living christianly, or we would doom our children and our children's children to assimilation. Now I quote this fellow not to agree with his theology, he's Eastern Orthodox, but I quoted him to just comment that as a modern social commentator, Rod Drerrer seems to get what those in the Pilgrim Church have long understood, that to nurture a positive biblical culture in the middle of a pagan society, we kind of have to live apart from the mainstream. The choice is either to intentionally work on developing a countercultural biblical society or be assimilated into the society around us, that's the choice. So I have basically four sections I want to try to cover and I don't know if we'll get through the whole thing, but I should have underlined the main points, definitions, and then further down the page, examples, then I want to take a look at Anabaptism and Missions, the third main point, flip the page, and counsel for church planters and church leaders and we'll see how far we get. So first of all, let's take a look at the definitions, the Pilgrim Church as a disciple making community. So the Anabaptist vision, according to a Robert Ramseyer who writes an essay in this book, Anabaptism and Mission, and this is a book I would highly recommend by the way, it's a collection of essays put together by Wilbert Schenck. So Robert Ramseyer says of the Pilgrim Church, that to be a Christian one can have only one Lord Jesus Christ and that being Christian means being his disciple. And being a disciple meant being called out of this world. Whether that world was North American, Latin American, African, European, Asian or Indonesian. And he says whether it's an Eastern or Western world makes no difference. Christian disciples live in a state of alienation from the natural societies in which they find themselves. And that's a description of the Pilgrim Church. And here's how Jesus said it, I have given them thy word and the world has hated them because they are not of the world, even as I am not of the world. The foundation of the Pilgrim Church, Jesus' teachings on the alienation that happens between God's people and the world. And here's the Pilgrim Church as Paul described it in 2 Corinthians chapter 7. You can turn there if you like. We're defining, trying to define or put some descriptions to this idea of the Pilgrim Church, sorry this is a relatively new Bible, 2 Corinthians chapter 7. It says there in verses 14 to 18, excuse me, it's chapter 6. Do not unequally yoke together with unbelievers, for what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, and what concord hath Christ with beeliel, or what part hath he that believeth with an infidel, and what agreement hath the temple of God with idols, for ye are the temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Therefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord almighty. The burden of this talk is to call us to a Christian separation, a communities that are counter-cultural according to Jesus' teachings. And within the context of those communities, to seek to make disciples. Now here's the pilgrim church as described by Peter, this familiar verse in 1 Peter chapter 2, 9 to 11, but you are a chosen generation, or a chosen race, a royal priesthood, a holy nation, a peculiar people, or a people for his own possession, that you may proclaim the praises of him who hath called you out of darkness into his marvelous light, and I'm kind of mixing in the ESV here. Once you were not a people, but now are you God's people. Once you had not received mercy, but now you have received mercy. Beloved, I beseech you as strangers and pilgrims, at stain from fleshly lusts which war against the soul. And here's what Paul said about the pilgrim church as being a community of expatriates, that is people who live in one country, but whose citizenship is another country. He says in Philippians chapter 3 verse 20, but our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ. So we have the pilgrim church separated from this world, people whose citizenship is in another country, even while they live here in a nation called the United States of America, or Canada, or some other nation. Now disciple making community, here's what Ramsey or says again from this book. The pilgrim church is made up of people whose allegiance has shifted from allegiance to the institutions of human society, shifted from that to faithfulness to Jesus Christ. Such a group is truly the people of God, the marks of peoplehood, the cultural traits which its members hold in common, and which distinguish them from those who are not of this people, excuse me, are the marks which come from following Christ and his teachings and the teachings of his apostles. Page 182. It was 1932, just as Hitler was coming into power, and here was a brother by the name of Eberhard Arnold, who ended up then with his wife starting the brother, the Bruderhof communities. And he understood the strategic position of the pilgrim church, and here's what he said. They got kicked out of Germany by the way, and eventually his people adopted non-resistance and a modest way of life and pretty much an Anabaptist understanding of salvation. And he says back then, everything is going to pieces, the world is going to pieces, it is crumbling and rotting away, it is going through a process of disintegration, it's dying, and in these fearsome times, through the Holy Spirit, Christ places the city church with its unconditional unity right into the world. The only hope for the world is to have a place of gathering, to have a people whose will undivided and free of doubt is bent on gathering with others, and soon after he wrote this, the Bruderhof was kicked out of Germany by the nation ruler, Adolf Hitler, and they formed communities now all over the world. And he says the church can be compared to a lantern, the light shines out through the glass to all the world. And the rays of light, I really like this, are the brothers and sisters sent out on mission. They are messengers of God, messengers of light, angels of light, apostles of light, light rays of the gospel sent out by the light of the church to gather others into the community. So the mission of the pilgrim church is to reach out into the world with the light and bring others into this place of gathering, this new nation, the people of God whose allegiance is to Christ alone. And how does discipleship happen within communities like this? Those of us who may have grown up in this kind of community might take this for granted. But it happens kind of like this, through baptism, through teaching and preaching of the Word, through fellowship, through prayer, through the Lord's Supper, through exhortation and encouragement, through rebuke and correction, through confession of sin and of walking in the light, through collective application of scripture, mutual submission in the rhythm of community life, in all of these ways and through many of these ways, repetitively, we become disciples. We become more and more like Christ. This is where disciples are made over the long haul. And of course it all begins by the grace and mercy of our Lord Jesus Christ and His death on the cross and resurrection. That's a given. All right, so let's talk about some examples of a church at one with society. So go back to Rwanda. In 1994, many of you might remember what was going on in 1994 in about 100 days period of time and estimated 800,000 to 1 million Tutsis and Huti died in that civil ethnic cleansing that went on over there. Mostly the Tutsi people died there. And what we forget, what we tend to forget is that at that time Rwanda was considered to be one of the most Christianized nations in the whole world. 90% of the population of Rwanda at that time identified as Christian. But in 1994, Christians slaughtered their Christian neighbors with machetes and hatchets. And this is a terrible, horrible and complicated story. And what makes it even more tragic is that, have you heard of the East African revival? It began in the 1930s and spread across Africa. And it began here in the nation of Rwanda. And 60 years later in that same country where the East African revival began, Christians were killing one another. And what went wrong with Rwanda's kind of Christianity? Now go forward to the year 2000 and go to Kenya. And there was a brother by the name of William Andeo. And I love this brother. I only knew him for about four months in that short time that our family lived in Kenya. But his quiet, gentle life has made a big impression on me. And I've thought about this dear brother many times since and this story. And just his thinking about back and remembering his gentle, sweet nature that was transformed by the living Christ, blesses me right now as I think of him. And he's still the same. And only he's grown in the Lord. So he's now a deacon at the Reborn Church. And back, sometimes shortly before we met, his daughters went to the village well to collect water. And the man in charge of the well did not like his daughters because they were the daughters of a man who went to a pilgrim church. And his association with them was a negative mark in the man who owned the well's mind. So along the line at the well, his daughters waited in line for their turn to fill their containers. As I remember the story, when his daughters got to the front of the line and they pumped their containers full of water, the man who owned the well took those jugs of water, dumped them out on the ground and gave them back their empty containers and sent them back around to the end of the line where they would have to wait another long period of time and they went home crying. And when they got home, William got fired up. The old William came back and he was filled with the spirit of fighting and he went off to that man's house intending to give him a good thrashing.   I love that story. Those are the kinds of marks that you expect to see from the counterculture, the traits of Christ's disciples, the marks of the pilgrim church, not fighting and violence and killing one's enemies, but a radical love that turns the other cheek. Now, if you go back to 1782 and you go to Eastern Ohio, Moravian communities of Gnod and Huton and Sean Brown, some of you have been there, I suppose, David Zeigsberger, many others missionaries from those early Moravian communities, they worked with the Napa Indians and many were converted and several communities were established and these warring First Nations people embraced the Sermon on the Mount and the teachings of non-resistance and they were discipled in the ways of Christ and in the ways of the apostles. And these people laid down their tomahawks and they became non-resistant and they taught these people things like a modest dress and yes, even covering for the ladies, these were First Nations people. And they established a biblical culture that was separated from their former culture and also that was distinct from the American culture of its day and I think that church planters and church builders that are interested in the pilgrim church would have a lot to learn from the stories of those early Moravian communities and I would say that Peter Hoover's book, Behold the Lamb on the History of the Moravian Church in the Early Days at least has impacted me greatly. So what happened then? So these Indians were converted to Christianity, the Kingdom Christianity and since they refused to take sides either with America or Canada or should say Great Britain in that war at the time, they were non-resistant so both governments viewed them with suspicion and suspected them to be sympathizers with the other side. So what happened in the fall of 1781? These Lenape Indians, these pilgrims of the pilgrim church, they were forced to relocate and by the U.S. military but by the next spring their people were going hungry. So some of them sort of sneaked back into their homeland, into Eastern Ohio to harvest their corn that was still in the field.  And when these people, men, women and children, followers of the lamb, heard about this they requested a period of 12 hours or so to prepare themselves to die. So they put the men in one building, the ladies in another building along with the children overnight and those dear believers spent that night preparing for their death through singing, prayer and encouraging one another. In the next morning those American soldiers brought them out, they stunned them with mallets and then they scalped and killed 96 of our brothers and sisters in this way. This was the U.S. militia, Northern, Hooden, Eastern Ohio and the name is House of Grace. So my question for those who are interested in church planting and in church growth and in building the church is what is the difference between the Rwandan Christians of 1994, William Andeo in 2020 and going back to those Linappi believers in 1782. What is the difference in the kind of community and church that they represented? I think I can tell you the difference. William Andeo and those First Nations Linappi believers were both part of disciple making communities that put Jesus sermon, his teaching at the very center. They were separated from this world and they were living in counter-cultural communities who were taught the way of Jesus' radical love and example and it took time. Those Linappi believers did not put away their tomahawks overnight and William Andeo did not learn the way of non-resistance overnight. They learned that by being part of disciple making communities where Jesus' radical love and his forgiveness was taught over time through coals of fire activism as it's been called. The difference now in Rwanda, church and society were not separated but they were closely knit together and there's a man by the name of Timothy Longman who wrote a book, Christianity and Genocide in Rwanda and he says Rwandan Christians did not contribute to the genocide due to a nominal faith. Instead, something in the nature of Christianity in Rwanda made it unwilling or unable to restrain genocide and he says as such Rwanda's Christian leaders cultivated an atmosphere where good practicing Christians could kill their neighbors without feeling that they were acting inconsistently with their faith. Now that is so shocking but I suggest that this happened because the values of Jesus kingdom were mingled, fatally mingled with the values of the Rwandan nationalism and eventually nationalism and tribal loyalty won out over Jesus' kingdom and it is shocking but now I might say something a little strong that might seem a little strong in the United States of America but is that any less shocking than the fact that leaders of many American churches cultivate an atmosphere where good practicing Christians can kill the enemies of America without being inconsistent to their faith and from the beginnings of this republic that has been so in every war in every American war countless believers and there have been many such wars have been commissioned by their churches to go and kill the enemies of America or do whatever it takes and I think this is because the interests of the United States of America and the interests of Jesus kingdom have gotten tragically and horribly conflated and when push comes to shove the interests of the American empire win out. We shake our heads over that but my dear brothers and sisters before the non-resistant separated people of God should point their fingers they should consider Jesus' words about the meaning of contempt and hatred and division and murder among brothers before they point their fingers and we too have much to repent from see that world that mixture of the world and Jesus kingdom doesn't only happen out here it can happen right here. So let us examine ourselves. Let's talk about my third point now is Anabaptism and missions and I've got some blanks to fill in somewhere along there. So I want to talk about the fact that many of us have probably grown up in conservative Anabaptist communities and probably many of us have at some point or other yours truly included we've kind of reacted to our background to some degree or other and we get disillusioned by the quirks and by the inconsistencies and failures of God's people and a lot of times people who look on or those who joined the membership process from not within who didn't grow up with it with the Anabaptist worldview they look on and they're both fascinated and frustrated they're both excited and exasperated and they like our radical way of life but also turned off by the inconsistencies. So we who grew up are also the same way so but I want to say that there is much to praise God for for one thing we have not taken part in the American militaristic intervention or international missionary imperialism what I mean by that we've not been part of the wars military inventions and we've not been part of the thing where the military goes in first and then the missionary follows the same military and we want to say that where our mission methods need correction and growth we want to only acknowledge it but the churches that are scattered here and there around the world and there's several hundred of them outside the United States of America I think a couple hundred at least maybe several hundred I don't know but those types of churches that are seeking the pilgrim way they're requiring from their members a radical kind of obedience to Jesus teachings that would seem like radical discipleship compared to much of what you see in the mass movements so we have that we have a strong spirit of community which trade is helpful in relating to other church groups around strong group cultures around the world we do things as a group like the Muslim people do the Hindu people do and many other non-westernized groups we do think we like to do things as a community we like to work together as a as a strong group faith community I think this is one of the reasons that a friend that I have who used to be part of a large missionary supporting endeavor supported several thousand missionaries around the world and he's an evangelical Protestant and he said to me one day he said he thinks that maybe the Mennonite people or the Anabaptist people are among those that are best positioned to reach the Islamic people for Christ and a part of that reason was because of the strongly knit communities and then finally the last bullet point there I think that some of the strengths that we have is the capacity for the for Holy Spirit anointing that's probably our strongest potential right there the capacity for Holy Spirit anointing because with all these other things but without that it's a dead thing and it's lifeless and we don't want that but if the Holy Spirit can get ahold of the people whoever they are regardless of their methods things can happen so that is a strength by the grace of God that that we have from God to be anointed by the Spirit of God and it can happen if we seek him so what sets us apart we're set apart from the God and country evangelicalism at least I trust that we are and and then this set apartness is not just a historical culture or or ethnic markers I think I think what sets us apart by the grace of God you know and we want to say this in all humility but there is a certain understanding of the gospel to be truly saved you must be a follower of Christ and a peculiar understanding a particular understanding of what it means to love our fellow man it is better to give one's own life than to practice violence against others and then you flip the page a particular way of understanding the structures and the systems driving modern society in our perspective on the world on the on the on the on the systems if you want to call it to say the educational system the world of the arts the world of finance probably the world of entertainment and and music and education we say that those systems and structures are under the influence and control of Satan and the evil powers and a certain way of looking at the future Jesus is returning and the end of the world and judgment is at hand and then finally one of the other things that we have that is I think a positive thing but not least it's a brotherhood hermeneutic or a way of interpreting scripture we seek to interpret and apply the scriptures in a community of brotherhood we apply them in a in a communal sort of way at least to a degree and the mission impulse that started our movement is not dead I don't think we have a lot to learn and I was in correspondence with brother Mark Yoder who spoke here this morning and I have yet not ever met him yet I didn't get to meet him today but some time ago he sent me a letter he's been a lifelong pastor missionary and I think he's 64 65 years old now and he what he said then he said I really am only a learner I have so much to learn but I enjoy the work and I'm glad to have a small part in his work I get all excited about this subject of church planting this has been my life and the passion of my life and there are many many like him and there are people like him in this room so praise the Lord for the Anabaptist people and related groups in the kingdom church there are many things that remain things that that need to be strengthened and built up so just last year I was in Ireland and we were in a church there that is a pilgrim church and it was a delight to be with those brothers on a Sunday morning so a Polish brother had devotions no I'm sorry I think the Polish brother led the singing the German brother had devotions a Ukrainian brother led the Sunday school class and an American brother brought the sermon so this was a great great kingdom cross-cultural counter-cultural experience sometimes we call ourselves the quiet in the land and to the extent that that's true I think it's mainly because we need to get a fresh vision of what happened outside Jerusalem there on that hillside just before Jesus went back to heaven and he said all authority is given unto me in heaven and earth and you know there was a time when our people in the period from about 1525 to 1575 they were no we could we could call them the thunder in the land did you know that we were not the quiet in the land back then they were the thunder in the land the Anabaptist people were the first missionary and church planters coming out of the Reformation I think you could say that the reform the reformers did not immediately evangelize Luther and Calvin and all of them because they believed in the church state unity and so basically you know if you were a citizen in their particular region well you were a Christian so no need to evangelize essentially that's oversimplifying it but initially this movement was called later called anabaptist spread like wildfire and it was kind of like a mass revival movement and that's why the civil authorities took such extreme measures to crush it William Kerry finally went to India about 200 years later that's where the the Protestant missions is known to have started so I think it's a great idea for the Anabaptist people to study their own heritage when it comes to missions and church planters planting but we went from being the thunder in the land to being the quiet in the land and we were hounded by persecution came to America set up our lovely communities while people like David Zeigsberger and the other Moravian missionaries they established they established countercultural communities among the First Nations people and we have much to repent from we have become the quiet in the land far too often but you know in the last century the American Mennonites started waking up and as it relates to the world of church planting and and mission activity this awakened happen happening this awakening happened about a hundred to 120 years ago and the question is why did they wake up and as they woke up where did they get their mission methodology did it happen because Anabaptist people rediscovered their missionary heritage well that was back in the days before there was so much study done on what happened back in the old country but it's probably true that the 20th century Anabaptists largely picked up their mission impulse and their mission methods from the modern Protestant mission movement and this is the argument that they're on sly ball makes in his book gospel versus gospel but it was the important point to this is that not only did the American Mennonites pick up their missionary impulse and their methodology from the Protestants they picked up elements of the Protestant gospel along with it and with far-reaching effects many of them negative so we have to be discerning on the methods that we use so we should develop church planting resources that reproduce the pilgrim church around the world and call for radical obedience to the Sermon on the Mount that's the burden of my message and I'm encouraged to see that happening on a number of fronts so I want to talk about three motivations for those early Anabaptist missionaries that I gathered from my limited studies number one they were convinced that the end of the world was near they thought that the end of the world was at hand and that the judgment was about to happen they really did a lot of complex reasons for that society was crumbling their war going all around them for many many years and they thought that the end of the world was at hand and so like Paul they were they were persuaded by the terror of the Lord to persuade men the other thing that really helped this movement spread was missionary organization you might remember the the martyr Synod where they had a gathering I think it was about 1527 or a bunch of Anabaptist leaders got together and they divided up Western Europe for the proclamation of the gospel and all but maybe two of those people were dead within like five years and here's what a Wolfgang Shafale says out of Anabaptism and mission the chief carriers of the activity were the ordained ministers and elders who traveled from place to place winning new adherents to the movement there were people ordained as missionaries within their home country who traveled to bring the gospel what if we would do that in our churches what if we would ordain a brother and his sister his wife maybe a couple single sisters couple young men send them out from our congregation into the inner cities and have them proclaim the gospel of the kingdom what would happen if we would take this a little more seriously the testimony of ordinary members I'm gonna read something from this book by the way I recommend this book Anabaptism and Mission if I haven't yet until now so I want to read something about the type of message that they preached back then I'm gonna read a part of a paragraph the ordinary members participated actively in the spread of the Anabaptist faith ordinary laypeople craftsmen peasants servants solicited their fellowmen to attend the meetings to change their life to accept baptism there's something that they were impelled to do the gospel was carried on in aggressive and emphatic offer into everyday life the sacred area inside the church buildings disappeared as the only place where salvation is mediated and the offer of the message of repentance became possible everywhere in the workplace in the field in the house or on a journey they were talking about the gospel and the need to repent everywhere they went there's many more things we could say about that I want to close with a few points a few should I say points of counsel for church planters and church leaders and we'll just go down through this list rather rapidly keep the vision of the resurrected Christ in front of your eyes yielded to his authority surrendered to his will committed to his teaching we can step out in faith and we can make disciples just like he told us to do yes we can I like Mark's rendering of Jesus words to his disciples when he first called them he said in the book of Mark follow me and I will make you to become fishers of men and keep the cross in front of your eyes the risen Christ gives us power but the crucified Christ keeps us broken I'm gonna suggest that we reread and read and reread the book of Acts on our knees until you are convinced the same things could happen today discover the Anabaptist heritage of missions and I have a list of of papers that were written by various minite scholars in this one excellent resource if I haven't yet recommended it I recommend Anabaptism and Mission so we have many modern-day Anabaptist church planters and church planting resources and we're here at one of those events and if you haven't yet I'd encourage you to go to Anabaptist perspective.org and listen to Brother Ernest talk about how you can have Bible studies with the unreached study the mission methods of like-minded groups throughout history and I've mentioned some of those groups already do not compromise or water down or use do not compromise the teaching or New Testament doctrine do not make the narrow gate wider than it is and do not neglect discipline let's talk about this whole thing of we don't have time to go there I want to go on to the third bullet point under do not compromise the teaching or New Testament doctrine is the veiling I would like to focus on one specific application to the New Testament doctrine I have heard that there is some thought among modern and abaptist church planters or missionaries that well I I can teach on the subject of the the woman's covering but I'm not sure that I can require it I'll teach it but I'm not sure that I can require it and I ask the question how is that not a compromise of New Testament truth has a disciple truly learned from his teacher in the biblical sense of discipleship if truth is taught but not obeyed and number nine under the next bullet point do invest for the long haul so many of us have heard of the Welsh revival it took place back in 1904 1905 somewhere in there under the preaching of was it John Evans and the revival that took place there was remarkable in that people came under such heavy conviction that the spirit of God literally forced them to the ground and there was some extremism but there was also genuine repentance the jails emptied and the saloons emptied and the crime wait rates went way down in the country of Wales and there was remarkable transformation of of the of the of the culture but have you heard of the squelching of the Welsh revival so I I remember there's a there's a dear brother in in Ireland that we got to know when we live there as a family about ten years ago this brother's name is Hugh and he used to be a vicar in the Anglican church and his parish was the area where the Welsh revival took place over a hundred years ago he preached and he conducted services in the sacraments of the Anglican church in Ireland in those places as a Anglican priest at the time and he's now joined the pilgrim church in Dunmore East Ireland and in one of the on one of those occasions he got to he got to know this older woman who ended up being the daughter of one of the singers that went along on John Evans revival campaigns she would sing during the service when the Spirit of God fell and converted people and this revival broke out she was with that movement and he talked to her about this and she seemed somewhat embarrassed to have been associated with the mother of one of the singers of John Evans and and my brother Hugh went on to tell me why he thinks this is so the Welsh revival died out within a generation and society pretty much went back to normal well I should say to the old ways in less than 20 years 20 years and you know why my brother Hugh thinks it's because of World War one within about 10 years many of these boys young men and older men who had been converted to Jesus kingdom and were being taught the ways of his kingdom were confronted with with a question of loyalty are they going to be loyal to Jesus kingdom in his teachings or they're going to be loyal to Great Britain and the war going on in Europe and unlike Eberhard Arnold and his group they chose to side with the nation of this world and when push came to shove the nation of this world once again one out and the Welsh revival was squelched it died out and that's very very sad and today you go over there and there's just a few church buildings and maybe a few embarrassed people it didn't last why I think one of the major reasons is because this revival movement failed to stand with Jesus teachings failed to separate itself into a counter-cultural way of life based on Jesus teaching and on his life do invest for the long haul this takes time and we have the example of Sanford Yoder and the Nicaraguan churches and one of his sons was here before lunch speaking to us do not focus on numbers of converts continually seek humility I see this trait in the lives of the long-term missionaries that I know their idealism has been tempered through trials let not him that puts on his armor boast like the one who takes it off study and capitalize on the Anabaptist strong group community ideal seek to use indigenous methods of applying scripture and I think brother Deo is here and we'll speak to us more about that and last of all do not neglect the nearest mission field and that would be your own family and your own church group I want to close with a short story about a dear friend a friend is not so close to me anymore but he grew up in my church this all happened within the last about eight years eight or nine years this man and his wife felt called by God to minister to to an animistic people group in the southern Philippines right in the area where the leftist gorillas are long story short they moved into a village the road hadn't even been built into the village as of yet they were able to make friends with the mayor of the town a mile or a few miles outside of this village and he helped them get back in get established they bought a piece of property a was a coconut plantation they expected to live out their days there so they moved back in there and then the gorillas went on the war path and they murdered one night many people in a neighboring village they murdered the mayor who had helped them get back to this area and they knew Floyd knew that his though his own life and the wife of his life a wife and family were in danger but he didn't know what to do so he stayed until finally it was time to harvest the coconuts and he drove off by then they had built a road back to the village with a load of coconuts to the going toward the market in the nearest town they ambushed the truck he got out they took him and slammed his head against the pavement until his skull cracked and they kind of left him for dead somehow policeman came along and they took him to the town he was hospitalized he was a very very ill man for a long time very frail and now he thought his life's investment was gone there was no going back into the village and everything he had vested was gone he hadn't yet really brought anybody to saving faith and always lost his very discouraged living in a house there in town and one day one of the villagers heard that he was living in town and came to see him and over time came to see him some more and struck up a conversation about the gospel spiritual things Floyd one day he asked one he asked Floyd one day would you be able to tell me more about this grace you were telling us about back there by all means and eventually this man came to Christ and he taught him how to preach the gospel back among the villagers more people came to Christ and eventually now all this time they had a cell phone outside with they left one cell phone in the back they were able to stay in communication and eventually 40 or 50 believers came to Christ and were baptized and there's a church back there now and Floyd has never gone back yet to stay in the Philippines for a couple of years until his head injury healed up enough for him to be able to handle the cabin pressure in the airplane coming home this is one story one single story of a man who was gripped by the mission of the gospel and was driven to give his life how many more are there like that in this room may God give us the vision of his kingdom and may he give us a vision of the pilgrim church and a vision of a separated people and that this is the context in which disciples are made


It always asks people, what do you think an iPhone would look like if the government produced it? And then, of course, there's the whole question of education. We fail our poor by providing them with rotten education. But the only way to solve that is to bring innovation, entrepreneurship, and ultimately the profit motive into education. And the only way to do that is to privatize it. If you care about education of poor people, if you care about education of everybody, then the best way to provide high quality education is to privatize it. Always ask people, what do you think an iPhone would look like if the government produced it? Yeah, everybody laughs, right? Everybody laughs, right? Because it would be a monster. It would be horrible. It wouldn't work. It would be big. It would be ugly, right? So we trust markets to produce a beautiful iPhone. But you know what?  You don't trust them to produce an iPhone, but the education of your child you trust them with. I don't. And I would like to see the same innovation, the same competition, the same entrepreneurship in the most important field in human endeavor, education. I'd like to see that in education. I'd like to see the best product, the best educational product win. That is how I'd like our children to be educated.


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Code Pink rises in solidarity with Gabriela Philippines and Gabriela USA as they condemn the absolute pardon of convicted murder U.S. Marine Joseph Scott Pemberton by Philippine President Duterte. In 2014, Pemberton brutally killed Trans-Philippina Jennifer Lawd. Duterte's pardon and willingness to prioritize a U.S. serviceman who committed a heinous hate crime shows the deep roots that U.S. imperialism still holds strong to in the Philippines. Duterte has betrayed Jennifer and the Filipino people by pardoning Pemberton and allowing him to walk free. And the U.S. now washes his hands of yet another blatant attack on both people and sovereignty in the wake of its extensive military operations. Pemberton had been given special treatment under onerous provisions of the visiting forces agreement and remained in U.S. custody. The VFA, which allows for U.S. military forces to stay in the Philippines, perpetuates a culture of violence and interferes with Philippine sovereignty by allowing special treatment for U.S. troops as well as hindering the Philippine court justice system. Pemberton submitted a crime on Philippine soil, was convicted and should have served time. But Philippine jurisdiction and sovereignty were not respected and Pemberton remained in U.S. custody. Under the Trump-Duterte macho fascist regime, we see the constant demigration of women and LGBTQ people and heightened propelling of anti-people policies and bilateral agreements that serve their regimes and U.S. imperialism. We condemn unequal military agreements such as the visiting forces agreement, enhanced defense cooperation, EGCA, and the mutual defense treaty that allow for the basing of U.S. troops in the Philippines. As Code Pink, we stand in solidarity with the family of Jennifer Loud, LGBTQ Filipinos and all victims of U.S. imperialist aggression. We join in the continual rage against militarized violence, against the people all over the world.


Hello, everyone. Today, we'll have a look at implementation of M-Curity and COIP protocols part two. Here's the learning outcome. By the end of this session, students would be able to configure a COIP protocol client on a web browser. So before heading towards the real setup of a client or an add-on in a browser, let us first of all have a look at COIP in action. So what exactly is the COIP protocols? In the recent days, with the advanced development in IoT, we have thousands and lakhs of sensors being imparted into the IoT-based scenario. And hence, it is very important to understand that the restrictions put on the availability or the app. I mean, it is very important to understand the availability of the amount of IP addresses that can be assigned to these embedded devices. So as Internet of Things is advancing, we are trying to integrate more and more devices into picture. And it is a difficult moment for us to assign more and more IP addresses to these embedded devices so that they can be connected together for transmission of maybe a sort of sensing or for performing any sort of actions. So let us have a look at one of the example of COIP conformable message exchange. And whenever, as we have already gone through part one of this particular implementation, that is in M-Curity, we have something known as quality 0-1 and 2. Similarly, here we have an example, which is a part of our COIP protocol. That is, if you want a confirmation of the message, delivery, or maybe the acknowledgement, then we actually represent it with the symbol or the acronym called CON, which actually stands for Confirmable Message. Okay, so on this slide, as you were able to see, as you can see, we have an internet connectivity between a COIP server and a COIP client. And COIP client is trying to send a request through the GET protocol. So as we have already discussed in one of our earlier videos that we have a couple of methods, like updating whether we can send a HTTP request, which is format or we can go through a POST protocol as well. So as we have already discussed in one of our earlier videos that we have either GET request or a POST request, currently we are using the GET type of a method for sending a request towards the server. So the first is I'm sending a confirmable message exchange through a GET request to the server. And currently what is happening is the beauty of this particular confirmable message exchange is that as long as the client doesn't receive any acknowledgement message from the server like this, as you can see here, there was a response for the reception of the request from the client towards the server and it has actually sent the acknowledgement message but it was lost somewhere in between on the internet, maybe because of some internet disconnectivity or some other issues. So if there is no reception of the acknowledgement message from the server towards the client, then probably this client is going to keep on sending the request again and again until it approaches the timeout, which we are going to set inside the client itself. So as you can see, once the acknowledgement was lost somewhere in the internet, the client again sent the same request and this time it has actually received acknowledgement message that the reception of the client request was received on the server side. So once this is all there, now let us have a quick look at how we can implement or configure a given browser for sending a confirmable message. So let's have a look at how we can configure a given browser with a COIP client. So this particular link is already pasted in the references section. You can utilize that and perform this if you want to. So we have to first of all download this zip and then okay, so after downloading, we need to extract this. Once we extract this, just remember the path for example, I have extracted this in the desktop. So once you open this extension, you will find two folders that is app and extension. Now we are going to go back to the Chrome and go to the extensions under settings. You can directly go to extensions. Once you get to extensions, here you need to turn on the developer mode so that we can configure our browser. Once you turn on the developer mode, a couple of options are displayed. We are going to click on load unpacked and select the extension folder first of all. And once you do that, you will be able to see an extension added here. So the process doesn't end up here. We need to click on the load unpacked button once again and then we need to click on the app folder this time and select the app folder. Okay, if there is an error, you can ignore it or simply refresh it. So here you will be getting an ID. You need to copy down this. So once you install this, you need to copy this particular ID which is going to be specific for each installation. So once you do that, you're going to go to the folder where you have downloaded this and under extension get into the folder called endpoint where you will find a JavaScript file with the name called client port Chrome. You can simply open it with any editor. I'm using notepad++ because that seems to be a little bit easy. So here you will find something called a let app ID. So you're going to replace the ID that you have copied just now with this one. So I replaced it. Make sure that you save it and then close it. And now you can go back to Chrome and you can refresh this. And you are supposed to close the Chrome and all the instances of the browser and reopen it. And you should find this particular icon somewhere in the extension sections. So here I have it, I'm going to pin it. Now you can click on this copper extension. Now, so you have a couple of possibilities that you can do here. As we have seen in the block diagram just now that is in the example section that we can either go through, that there's either we can send a request by using a get request or a post request or a put or a delete. These are the four methods that are actually allowed similar to our HTTP response or protocol which are actually offered by the HTTP protocol. So the main thing is you can actually start discovering the things, but before that you need to first of all maintain a couple of IDs. So this is how we set up the copper extension client which is an add-on for given browsers. Basically this comes as an extension for Mozilla Firefox but this being an open source code there are some ports done for Google Chrome extension. So we already gone through MQTT lens for Google Chrome and that is the reason why we are trying to integrate another extension for COIP protocol here. So when you look at this particular extension so it gives you a very wide range of possibilities that is you can either discover your clients that is the end nodes through a get request or a post request. So currently this is not showing any clients because we don't have any wireless clients or servers, COIP servers available at this moment of recording the video. And so that's all for this video. So going back to the slide, now you will understand this in a little bit better way like whenever we are saying that we are trying to send a request to a server what exactly do we mean? We exactly try to send a request through one of these means either I'm sending it through a get request or a post request or whether I'm updating a data or whether I want to fetch some sensor value or the status of certain sensors that are connected to the server. So once that is done we are expecting some sort of response. So whatever response we are getting in terms of the acknowledgement message that would be somewhere displayed in the COIP message log. So this is how we can install the client and configure a browser for establishing a proper communication between the COIP client and server. And probably if we configure a hardware something like Arduino or maybe Raspberry Pi or ESPA to double six which is known with the name called NodeMCU you can very easily generate these log messages and tend to view those things and try to establish proper communication with your clients and read it and use it for your projects or whatever. So here are the references used and you can use the reference number two for downloading the client and configure your browsers. Thank you.


Alright, so let's say that if you want to write a program to determine the number of floors in a building, for example, how would you write a flow chart to do something like that. And we'll make some rules that, you know, in order to go up the stairs or down the stairs as a matter, is that you would, there must be a staircase. Okay. So there's a staircase. And so you can walk the staircase to determine how many floors that building pass. Okay. So, for example, I'm going to go here and to a flow chart so you can see the culture here is it a symbol here. It's just kind of tiny but it's a determinator. They put here like that. And then inside here you put scope. Right. I don't know it's not center but I think it matters. And so we're here going to put another copy and paste, maybe down here you have what this is, and stop or end. So when you run the program. I'm going to create an input, right so you. What is the input in this case. Let's say that the input is we. Well, yeah, I'll make it so that that's meant to make a lot of sense, but let's see. But put here. Okay, so input has its shape. You can say, now, let's let's just, you know, we're going to do a process here. So here we enter building. Okay. That's that's one step. Let's say we're going through a door. What should be the next step. What do you think. Yeah, let's just say we start at the very bottom, and we'll go up to the top of the building determine how many sports we have. So we enter the building now. So what is the next thing we should do. Yeah, well, yeah, the stairs right. So you want to check if there is a staircase or not. Right. If there's no stairs to what it's a tell us. Okay, so we can check the stairs. We do that by using the diamond shape here like this. Okay, like that. And you can say has stairs. We'll just say as soon as there's always go up. Does have stairs, right. So here, and then we draw the arrows. Let's see arrows to draw arrows from here. To here. Okay, always in that direction, the direction of data. From here we enter the building after that we check for the stairs. Okay. Does have stairs or not. And then the right side is no. And the left side is, or the left side is no right side. Yes, let's say there is no stairs. Then we can output. Let me move this living down here. There are no stairs. So that's like the edge case, right. It's no stairs and we're done. Okay, so here then I'll put output here. Copy this right down here. Yeah, well, let's use it. Let's use this symbol. This is for display output here. Okay, so display. This is the output here. So we're going to get to this anyway at the end. So then the arrow again goes here. I know this going to go down to the stuff we enter. Now, when we has stairs or now we're going to go and then I'll use this current connector here. I can do here or here doesn't matter. And just nice to put here like that and go like that or like this doesn't matter. As long as the arrow makes sense. Okay. And usually this another way. This nice they can do like this. Make it look like that. And then make it kind of nice like this. Oops. Okay, so one way out. And then if there's no stairs and display number of floors. As you can see at build as I go. Okay. I had to find a way to track the number of floors. I'm not sure if you should have to need to count the number of floors as you go. So then you have to put some text here as well. This is the no part. Okay. And then it's yes, that is the other direction. So if there's more, more, more stairs. Then what should happen. If you found a stair, right? We're going to climb up the stairs, right? You come upstairs. So I should come up the next is what should happen. Okay, you go up, right? If you go up the next is you go out next again. So as you go up every stair, every step, you need to count the number of floors to go, right? You need to keep track of that. Okay. So in this case, there's no more for him go and which one done. And there's a stair, then we need to say, well, I need to process something. So put here, the process this diamond, this shape here. I'm going to put here. You know, and add something. Yeah, that's all right. Oh, yeah, counter something for that floor. We add the floor number. And after that, let's put it right here.  And it's going to be this arrow what they can only hear late. Nope. With the end. This one here. Yeah, like that. And they again, put that thing here, say yes. Okay, so you need to know which is yes, we just know if you don't put it, how do I know which way, which way to get to just now. We yes and I put true or false. It doesn't matter as long as the one they get together. Okay. We add the floor, or you increase the floor number. And then after that what happens. Yeah, whole process starts again right. So we're not going to say has there's again, boys already here. So what you do is in this point, we're going to draw an arrow either here over here doesn't matter. We go back out to somewhere over here. Okay, and the arrow points to that. Why am I there. Okay, so it repeats itself. So we into the building. Is there any stairs. No, we're done. And what the first rule. And then yes, and we add the full number, you count that number. And then we check if there's stairs or not. Yes, there is. Yeah, from that point on. Again, the same thing. If it is another stairs. I want to get now to three or four that's better. And then once we're done, it's going to exit out. By the time the number of floors will be already added as you move up the building. Now, with this in mind that you say, okay, well, I have to find a way to store this for number. So you can do a separate icon here if you want. Enter the building. Okay, and you can just put writing all together it's fine to you can say. The first floor is equal to one by default. Right. The default is always one. That's the first floor already. So if you go here, and then has has there's no, then display display floor. So whatever floor is, it's going to be one. If it has stairs, then that means there must be another level. So therefore, we can say floor is equal to four plus one. Right, because it was one here, but add a one to the floor so now flow is to. Okay. So this has been created already, when we reach this place. So we incremented by one, and then we check to see this another floor step from this note. Then we can say oh no more printed out what is now already to we found out has to. Okay, so something simple like that you see put to a flow chart. You can easily see how things occur in the sequential water. Okay. So that's just one example, how you can put this into code. All right, so your assignments will be kind of similar to what we just did to to, you know, I didn't use sort of code here but you can basically convert this into sort of code. So how would you do this in pseudocode, you buy the pseudocode is sequential steps again, you say enter the building set or go to one doesn't have a stairs. If yes, then have four to one floor, and then check and then repeat something like the other wise, I just display the total floor and then you would die. Right. This way how you would process how you read this chart, same idea. So make sure you're able to, you know, convert between the flow chart to pseudocode and back and forth. And both ways. Yes, question. Right now. Yeah, you can draw it out using pencil paper. You can use the whole shot of the picture and upload it, or you can use a program like Google draw or any other program you use out there there's a lot of tools out there you can use on online as well. Like, I have a list and I think can be blackboard as well. Like lose a chart and many other smart roles or whatever. So I'm not too critical about what sort of made. I'm more interested in. And how you're able to draw these out and so so just make sure you know how to use it, draw it out and put this in the direct correct order and name your icon this way. Also notice that will you notice I did not. I did not do this. Right. I did not put the arrow right here. Oh, yeah, this is okay. I want to show was if I leave up if I move this down. So let's say if I move this down here. Okay, so I'll show you something that you should not do. So that's the yes and this is the yes part here. So it doesn't matter which one of you comes out. Okay, that's always one of the corners is fine. Now, what you don't want to do is, you don't want to say this is going to go right in here. Okay. So this is not good. I mentioned earlier that this diamond shape, you see only one input. Okay, now it has two inputs, so it's not correct. So we do it this way. Just make sure that you always have my input if you have two or three or four lines coming to this diamond shape. Yeah, it's possible that you might have other programs around here, and it might have to go back and check the stairs. But as a case, then your arrow must be pointing to the line that was already pointing to this shape. Okay, so I know that there's only one entry point to that diamond shape. Okay, either directly to the arrow like this, or if you do this, then it will connect that to the same line. And again, that would still be fine. So one entry point to output here. Sometimes you may not see this at all. Sometimes it may leave that out, but it doesn't mean that there's no output here. It just means it's empty.