Welcome everybody. Welcome to our attendees and to our panelists. We'll just get started in hopefully under a minute. Okay, we can get started. Hello everybody and welcome to the South Asian Regional Committee's panel on Islamic feminism and women's resistance movements in South Asia. This panel is presented as a part of the South Asian Regional Committee's political resistance symposium, which has been hosted with the support of the Tufts University Institute for Global Leadership. My name is Akash Mishra, and I'm a senior from Kansas City, Kansas, studying international relations and computer science, and I'm fortunate enough to be joined by Naila Sami in moderating this panel. Thank you so much to all of our attendees and panelists for joining us this afternoon. Before I introduce the topic of discussion for today's event, just a little bit about our organization, the Tufts South Asian Regional Committee, or SARK, is a student-run academic discourse and research group which strives to promote student engagement with the social, political, historical, and economic affairs of the South Asian subcontinent. SARK hopes to create a space for students of all backgrounds, ideologies, and identities to foster informed engagement with and nuanced awareness of South Asia. In today's panel, we're going to explore a number of different issues. Firstly, what is Islamic feminism, how Islamic feminism's approach to women's rights is different from a Western feminist approach. Some critiques of Islamic feminism, how we see Islamic feminism play out in India with Muslim personal law, as well as women's rights in Afghanistan in relation to the recent Taliban takeover. We're also going to delve into whether feminist organizing is a significant component of the Bangladeshi garment industry, some of the myths surrounding socioeconomic empowerment for women through working in the garment industry, and whether transnational feminists have done more good or harm for female Bangladeshi workers. I'd like to now introduce the three panelists. Joining us, we have Dr. Huma Ahmed Ghosh, who is Professor Emerita, and the Department of Women Studies at San Diego State University. She's also on the advisory board of the Center for Islamic and Arabic Studies and the Center for Asia Pacific Studies. Her research focuses on women in Afghanistan, Muslim immigrant women to the USA, and Islam and feminism. Dr. Dina Siddiqui is a clinical associate professor at NYU School of Liberal Studies and is a member of the New York University Society of Fellows, on the advisory board of dialectical anthropology, and on the editorial board of Rutledge's Women in Asia Publication Series. She's also on the executive committee of the American Institute of Bangladeshi Studies and an advisory council member of the South Asian Feminist Network, Sangap. Professor Siddiqui's research, grounded in the study of Bangladeshi, joins development studies, transnational feminist theory, and the anthropology of Islam and human rights. Dr. Sylvia Vatuk is a professor emerita of anthropology at the University of Illinois, Chicago. Her theoretical interests lie within social anthropology in the areas of kinship and social organization, with a regional specialization in South Asia. More recently, she's been engaged in the study of Muslim personal law and its impact on women in India. So to break down the structure of our panel, as soon as I finish up speaking, I'll send the mic over to Nyla. We'll start the moderated Q&A. We'll have about five or six questions, and we'll hope to keep answers from panelists around two to three minutes long. In about 10 minutes, we'll be dedicated to an audience Q&A session, and we have a Zoom Q&A feature that should help facilitate that. And we'd love to have audience members of our audience to ask panelists questions. I also just want to add really quickly that our panel is being recorded via Zoom's record feature. If you have any questions about that, please reach out to Nyla or myself. With that, I'll hand the mic over to Nyla to begin our moderated session. Thank you. Thank you so much, Akash. Hello, everyone. Thank you so much for coming to our panel. My name is Nyla Sami, and I'm a junior studying political science and Middle Eastern studies here at Tufts. So let's start with the moderated question and answer session. I would like to start off with talking about what exactly Islamic feminism is. So many of us, sorry. Many of us have heard of this term Islamic feminism, which is a phenomenon that began to gain traction in the 1990s in the wake of the spread of political Islam and the ascendancy of an Islamic revival. So to just start off with the basics. Dr. Amit Ghosh, let's start off with you. What in your point of view is Islamic feminism and how is Islamic feminism's approach to women's rights different than secular feminism. Okay, before I start, I really want to thank all of you for this honor to be here. It's a privilege. And for how wonderfully you've put it together. Thank you very much. I'm glad to be here. This term Islamic feminism gets thrown around a lot and we really, I mean, don't know what exactly it means for the person who is using it. And I think that's something I want to keep in mind but in a more general way it is a discussion a progressive discussion I will say that on women's rights but within the framework or I should say and within the framework of Islam and to say Islam I also want to make another clarification is what do we mean by Islam in terms of the texts. There are three texts there's the Quran the Hadith and the Sharia, and I do want to again clarify that for the Islamic feminists approaching each text is different and the critiques are coming towards these texts from different approaches so I will throw out today in the session also make clarifications about how we need to fine tune certain definitions. And this is one of them so it's more based more on complementarity of gender roles, then necessarily on what we call egalitarian equity or equal or the words that we use, and a lot of the Islamic feminists want to work with the Quran directly and critique the Sharia and I'm putting it in very general terms, and the way I just before talking about secular feminism as different, maybe, is that for a lot of the secular feminists the framework for gender rights is really a human kind of discourse that they want to talk about, and critique the most basic Islamic tenant about gender roles which is that men are the protectors and providers and women should submit to men and I've over generalised this but there are enough verses about it. And so for secular feminists, they do not reject the religion per se I mean I don't think they want to engage with that and the spirituality but it's about framing rights and they use a human rights framework, and empowering any individual in society in a secular democracy irrespective of their own faith.  Because that's where religion interferes the most with women's rights and family laws so for example divorce being bilateral in the Quran it says men have the right to divorce not women. So the other thing what is alimony property rights are defined by religion. So stuff like that becomes pertinent for women's rights and that's where the distinction is between Islamic feminism and secular feminism if you want to generalize. Thank you so much. Much doctor Emma gosh now moving on to you Dr about took. What do you feel is the difference in an Islamic feminism and a Western feminism approach to women's rights. I agree completely I think Huma has put it very well. So there's no point in my, you know, repeating she's, she's really said but my issue that I what I wanted to start with is just questioning the use of the term Islamic feminism, because even when I first wrote about it and I was, I think the first one to really, you know, look into this and, you know, from a scholarly perspective. I use the term myself up taking it from the work of, you know, the term used by scholars of the Middle East, who have been using it I mean this kind of movement started much earlier there. So, but I was somewhat dubious about using it even then. And I'm even more, more questioning you, it's used today because it's these these activists do not use that term for themselves. And, in fact, most of them would reject reject the term when it is used by others. And I think this is largely because the very term feminism has such a negative connotation in India not just among Muslims but within the society at the same time.   So, I think it would be very a good idea. If we started to, you know, dispense with that term, and instead, talk about them as they do themselves as Muslim activist women or some version of her, you know, the definition on that term. And of course I had also, you know, was thinking of things to say about how they differ but I think, I think, really took care of that I don't need to. I don't differ from her really in any way. Thank you so much. Dr. Vaatuk, you talked about how the narrative should focus on Muslim women talking about themselves. But it's interesting because one of the critiques of Islamic feminism is that it was a concept that was developed by Muslim women from secular countries, who have received a more secular education. What would you say to counter that critique at all and what are some other critiques of Islamic feminism that we hear about today, starting off with Dr. Vaatuk and then Dr. Kosch? Well, I, those critiques, I would say, you know, about, you know, that it's more Western ideas and so on, come mainly from the conservative ulama and their followers. And their views are of course very influential among Muslims at large. And actually, if you look at the history of how these movements, well, let's just talk about how they emerged in India or in, you know, Pakistan and the whole South Asian area. We can see that their leaders actually come from quite a variety of backgrounds, while some are indeed from elite families, secular leftists, the question who puts it. And even some, for example, like one of the main founders of the all Indian Muslim Muslim women's personal law board, a member of the Communist Party. But first of all, even those do also consider themselves to be devout Muslims. So, they do not necessarily see a, you know, that that it's a conflict to have be both religious and also to be politically engaged. Furthermore, many of the, of the leaders of certainly of the, of the small movements within India that began to arise in the, in the mid 90s, or even earlier in a couple of. They come from much more modest backgrounds, although they may be college educated. They don't come from English speaking homes. They have middle and low middle class origins. I've given several brief biographies of some of these in my, in the article that I wrote, you know, the original one and a couple more in my, in the revised version of that article. So, and also, and most of them came to this through what you would call a social service background. You know that they had started or got involved in some one of the NGOs that was focused on trying to help poor women of their community with their economic problems with their lack of education with their difficulties dealing with the, with the court system, you know, getting involved in court cases having husband and marital problems, getting divorced by their husbands and what are we going to do and also domestic violence thing. So, becoming more and more aware of what was going on with the, with the poor women they were trying to help.  So I think that this critique is, of course, popular among certain segments of the Muslim population and others as well. But I don't think it is actually that, you know, it's not supported by the facts, I would say. And what was the other thing is that does that answer. Yes. Oh yeah you want to know about other if there were other critiques do you want me to go on about that. For sure you can definitely share one. Yeah. So, other critiques from this from that same, you know, perspective is that these women are not trained in Islamic exegesis. And so they're not qualified. I mean this is what the male of the Olima and their support is even women of course are saying about that they don't know what they're talking about how they think that they have the ability to interpret the Quran when they can't read Arabic, and they haven't really studied anything. Also, there was a critique that since some of them, and even the most powerful now in India, the, the, the party of Muslim, Muslim Ella on Dolan have get support get financial support from western western NGOs like Action Aid, for example. So, there is the equity that they're only in it for the money. Yeah, or and or they're spreading Western views because it is westerners who are funding them. That's another one. Then, of course, there are the secular feminists who are very dubious about the idea that the Quran is actually a text that promotes gender equality at that was a very good distinction that whom I made between the equality or, you know, complementarity or, you know, equivalence in rights and so on. So they, and even those secular feminists who admit that the Quran does have some benefits for women that I have not been, you know, like things that have not been practiced. But even then, they feel you're going to really get all the rights that women need in this day and age.  So they feel if you restrict yourself to getting what the Quran provides, the rights will still be too limited and you have to go beyond that. And interestingly, the BMMA is in fact, it has become very active in doing that very thing. So they're working on both sides. Thank you so much. Dr. Amit Ghosh. Okay, and can I just jump into this discussion. Yes, absolutely. Yeah. Absolutely go ahead. Yeah. So, no, I agree with Dr. Wattuck and the thing is what really comes out after what Sylvia Wattuck has said is that these are hard questions only because there's so many distinctions between classes and social classes, and political interests and levels of religious ideologies and practice and all of that. And so, you know, we cannot really homogenize many of these issues and the bottom line remains for me as a person in my writing is that if women are in a non-theocratic society, if they are in an Islamic state, their strategic interventions will be different for me as I see it than those Muslim women who are in non-theocratic states if they are any and, you know, that's another discussion, but in a more so-called secular societies, I see that there would be a different strategic intervention and I would move personally, I would move to more a uniform kind of civil code. I know that's very problematic and I don't want to bring it up here because that's another whole panel. But I do feel strongly that within theocratic Islamic states, feminists, definitely feminists and even left feminists that decided to stay back in Iran to use that as an example, work with the Quran. They need to work because they are verses and rights that are there. So for me it becomes an issue of strategic intervention and maybe down the road we can talk about this issue in terms of India where currently there is a big debate going on about the hijab and it may come up in one of your questions about resistance and how you have to play so many different political games to really fight for those rights. So I just want to heterogenize this whole debate here. Dr. Siddiqui, in your work you speak frequently about the role of labor activism in ensuring better conditions for Bangladeshi laborers. Dr. Vathuk touched upon feminist organizing of Muslim women in India, but now moving on to Bangladesh, particularly in the garment industry. Do you see a pivot towards feminist or even Islamist feminist organizing as a big component of the work. Thank you. Thank you so much for having me. I actually want to talk about the earlier debate before I talk about Bangladesh and I just, Kuma has actually really said what I wanted to say which is firstly, these broad and oppositional categories of secular feminism and Islamic feminism I don't think necessarily serve us well to understand what's actually going on in specific places among specific classes so there's so much heterogeneity within these labels and I want to just I suppose what unites all of these is the reinterpretation of texts and customs associated with Islam. But if you look at Bangladesh, for instance, there's the private and fairly elite reading groups in Bangladesh, okay. They're decentralized there are no institutional aspirations at all. These women are interested in living a better life as observant Muslims. But they are also they work, they have, you know, they have a certain kind of autonomy. They want to interpret Islam in their own terms. They refuse patriarchal readings they are learning Arabic in order to engage with the text and one of the reasons I saw this happening was after is the rise of global Islamophobia, and suddenly they felt a need to. It was kind of self defense as much as anything else, because these are practicing Muslims. Muslims are not. I, they would not call themselves as Sylvia said feminist whatever Muslims in that sense they're just. They want to be Muslims and they have a sense of identity. They're very different from a group like Musa, which is, which according to its website is a global movement for equality and justice in the Muslim family. Now Musa, it says the leaves, you know, works with scholars legal practitioners, think you could put them in the same category but they're working within the framework of the United Nations and instruments such as Cedar right, trying to bring Muslim law into secular principles. And I think one of the reasons this is just my reading that groups like Musa had so much currency or so much sway in places like Bangladesh is because of the particular way and I Sylvia really gesture to this the particular way in which secular feminists in places like Bangladesh and Pakistan and India assumed and insisted that religion be pride in the private sphere that religion had no space in the public and what we see I think that's a very taken thing. And what's happening in India, I had the hijab thing written down here to is the hijab debates, not debates, they're the attacks on women and trying to go to school shows just how. Do you think of the debate in narrowly secular or Muslim terms we're going to miss out because religion is so politicized and in South Asia, it's politicized through a particular narrative. That's a very colonial narrative, especially for Muslims. And you know you can't understand what's happening today with the women and the hijab the young girls and the hijab without locating that history and that politics so just leave that here I'm sorry I didn't I really wanted to add to what both the others have said and I'm just so much that was so insightful. So, actually based on what you talked about about organizing in India about how they're they're trying to leave religion out of this sphere. I wanted to talk more about this Islamic feminism movement in India and something Dr about to talks about in her work is how the activism of Muslim women in India is showcasing an increasing fragmentation of religious authority. But in secular countries with significant Muslim populations like India fighting for women's rights has to be done very strategically. I pose this question to all three of you. Could any of you speak more about why fighting for women's rights in India for Muslims has to be done strategically. And if you could also speak about this in the context of Muslim personal law in India. I'm starting off with Dr Siddiq you can start off if you would like to contribute or we could start with Dr Amit Ghosh whatever is yeah I think somebody else should start I mean I can always give more yeah. Dr Amit Ghosh would you like to begin. It's a good continuation and the reason I brought up strategic intervention because it's coming more and more to mind with the most recent struggles in India with the hijab and just to put it in a nutshell is that in Karnataka one of the western states of India, the government and the BJP which is the right wing Hindu party in power just now in India are banning the wearing of the hijab or the headscarf for women's Muslim women students going to college it's a college and the women are protesting they want to wear it and it's doing the rounds and all kinds of levels of feminism's one can say and I'm on, you know, being a South Asian hawker and I not be on many WhatsApp groups and emails about this discussion and it's coming out I think it's really interesting for me because there is a very vocal secular Hindu feminist tone to a lot of these who are wanting to frankly, to use regards term save the Muslim woman. It really reverberates like that in my brain because we are so used to just compartmentalizing West and East and this and that in very, very broad terms we forget that at the micro level, we have these distinctions. In India I'm finding that it's saving the Muslim woman by these feminists who are well meaning well meaning and therefore uniform civil code etc but they are not educated. This is the point I've been making in response on what are women's rights or women's status in Islam, how many non Muslim claimants to an understanding of women's rights in India have the know how. I write on women's issues in India and I read the Manu Smriti I read the Hindu code bill. I did all that and that is the difference between a minority and a majority feminist too. In the US, as a feminist professor, I am very well worth on all the laws and the history of Western feminism, but how much do Western right feminists know about minority feminisms. You see, so this is something that, especially if you have students in the audience should really look into I'm saying what do you know about Islam. I'm not supporting necessarily the hijab ban or this or that, and I do myself see it as strategic and the whole discussion on this is, and I'm just to talk about resistance since that's what the panel is on is. We had the Shaheen Bag incident incident in December 19 to March 20 with the Indian government fast track citizenship for Hindus Christians everybody else but not Muslims and so we have something called the Citizen Amendment Act Muslims were discriminated women sat there. For months and if covert had not happened may have been still sitting there this hijab situation is global concern now also uniform civil code preceded that that whole discussion of triple the lock where the BJP appropriated it. So what I wanted to say in this the last sentence is that the appropriation by capitalist by right wing organizations etc is very very problematic, and it confuses us it confuses us as feminists, you know, because we may want to at some level talk about hijab in a very different manner, but today I have to support those young girls because I know where the issue is coming from. So the resistance is not to whether I should wear the hijab or not the resistance is to this right wing BJP discriminating against me and denying me my education. So that is why strategic is a very important issue and is, and therefore just a clear, you know, convenient distinction between Islamic and secular gets problematic ties. It's a good boat to jump off but then these are all the issues one has to keep in mind. That's all. Thank you so much. Dr about to opposing the same question to you in a country like India that has a minority Muslim population does fighting for Muslim women's rights have to be done strategically and I know you specialize in Muslim personal law in India so does fighting for their rights have to be done strategically, especially in the context of Muslim personal law. Of course, in any movement, anywhere, whatever you're trying to do it had you have to be strategic I mean this is the nature of the of the beast. So, of course, one has to be strategic. There's been some critique actually from some scholars that feeling that some of the leaders of the so called Islamic feminist movement. And just in India about worldwide that some of them are being too strategic that they don't really believe that the around and so on, say everything, but because they want to get support that they use those arguments. So, that's one aspect of this sort of strategic thing but of course you have to be strategic, and you have to, and this is true, not just in societies where Muslims are a minority, but even in those societies where Muslims are in the minority, or where everybody is Muslim, or whether whether it's a Muslim state, even they, you have to be strategic to get changes made. And of course, interestingly, it's in those countries, which have a Muslim regime and plays, those are the ones that have had the most success. One of the things that the people are fighting for in South Asia, have long ago been put into law in, you know, in Egypt and Lebanon and Syria everywhere. So, but anyway, I think that here again I mentioned the BMA because that's the most prominent organization in in India anyway today. They are a very good example of how you use different strategies, moving from those that are more on the social service and, and you know I'm actually in their origin by having projects to help Muslim women, and not just in some sort of homogeneous way, but according to local conditions according to what women in those particular areas are concerned about. And they found this out by doing surveys and so on. So they tailored those projects according to the local needs.  So, so now they're doing this with their training women to become causes, and then to preside over these women, women Sharia court there but on the other hand they're also going into filing suit in court, or, or being the submitting courier, courier briefs in other peoples, as they did in this to triple to lock case, this shadow bonding case, and, and also drafting bills they've drafted a Muslim family law bill. They began it way back in, I don't know 2011 but, but they were trying to get people in 2015 they really had a major effort, you know, to get to get it to be submitted by somebody in parliament so far without success. But, but this is a just a good example of the various kinds of strategies that have been used and there are doubtless others that I didn't mention or that haven't been thought of yet but, of course, various strategies. Thank you so much. Um, Dr. Ahmad gosh talk attached upon something really important which is this idea of saving Muslim women in India by these Western feminists were well meaning, and Dr. Siddiqi you talk a lot about. I didn't say that I talked about saving Muslim women in India by Indian non Muslim feminists. Yeah, because that's very important to look at the distinction right. So by Indian non Muslim feminists. Um, so I want to talk about what Dr. Siddiqi talks a lot in her work about which is this concept of transnational feminism, and I want to talk about that more in the context of empowering women in Bangladesh. So in one of your pieces, rescripting empowerment post COVID lessons from Bangladesh she garment workers. You explain how the COVID-19 pandemic brought to light some of the myths surrounding female empowerment of female Bangladesh she garment workers in the garment industry, and how they use the garment industry as a means of socio economic empowerment. Could you delve into a couple of those myths and can you explain why those types of ideas can be pretty problematic. Absolutely. Since we're talking about the transnational and a very important distinction within the transnational that whom I was gesturing to his courses that we can't just assume there are northern feminists and feminists in the south and that the interest that they're completely a binary category we have to remember the distinctions within, and that there are super nation transnational connections that bind people so I think that's a very important thing. And it's really important inside Bangladesh to, there is a similar kind of hostility to Islam from feminist themselves, that is kind, you know that manifests itself in the relationship to in how garment workers are thought about I really have to say, and so I'm going to answer your question in a little bit of a roundabout way so the problem for a lot of middle class Bangladesh feminist seems to be, what will happen if the Jamaat, what will happen to garment workers if the Jamaat Islamic comes in, okay, garment workers comes into power garment workers meanwhile, have said literally to me, Hey, those madrasas live on our money those are our daycare centers without us they go broke. They have a very different relationship it's a relationship of class again I think whom I was gesturing to the heterogeneity. So there is no, you know, there's it's a very different kind of thing about what constitutes a woman's issue, and for whom. And in India, I think something like we keep thinking about women's Muslim women's issues as only about triple the luck, or personal laws and stuff but given the fact that you know, Muslims according to the such air commission and elsewhere have, you know, are one of the largest poor populations there are other issues to that can, you know, that confront Muslim women and I think the shine bug thing that whom I brought up is really important it really just with those were Muslim women but they weren't sitting there for their Muslim rights is a very different for their rights as citizens and I think that's you know, that's just so important. And here is where these myths, one of the myths about global capital is well the first myth that I was talking about in my work is about how global capitalism uses this idea of empowerment. In order to, you know how they are empowering Muslim women in the third world to rise up from poverty by giving them jobs that are, you know, sweatshop jobs, right. But then one of the reasons they can do this is particularly in a place like Bangladesh they can really talk about and the Bangladeshi government does this too, we are using this labor to lift our Muslim women up. The Bangladeshi government does it it's not just the corporations, this is part of what I'm saying, everybody wants to use that narrative it's useful for all kinds of different constitutive the saving Muslim women in this respect into this the world of capital. So, one of the things that the pandemic really did was to show you know once the pandemic happened. These brands, basically because they are demanding stores in the US in Europe and North America just plummeted. They just canceled orders that they had made in Bangladesh to produce goods, sometimes for goods that were actually already being shipped to Los Angeles and other places, and that cancelling had a cascading effect so that workers factories closed down in Bangladesh workers could not be paid right. So, that the myth of ethical ethical business has really been undermined by the effects of the pandemic and I think for Bangladesh feminists and those who work on labor this is a, it's a transnational issue. The Bangladeshi women's working conditions is not just about a bad location with bad Muslim men, you know just sexually harassing women or being you know bad faith owners, it's a, it's a lot bigger and I think the pandemic really showed that. Okay, so but you know, anyway, I'll just leave it at that I've spoken a lot. Absolutely. But I do have a follow up question on that. So you mentioned this false notion of empowering Muslim women in the third world through the garment industry. So I want to touch upon ways that we can actually help female Bangladeshi garment workers, especially after COVID came about. So, it really definitely is ironic how there are calls about transnational feminists who want to help Bangladeshi garment workers. There are leftist feminists in the West, who still continue to exploit Bangladesh garment workers till this day, through their support of exploitative corporations as we talked about. What do you suggest we can do to actually support garment workers, without playing into these Orientalist tropes of these poor brown Muslim women who need constant help and saving. I think the world. I get asked this question all the time I never have a good answer because there isn't a good answer. First of all, it's a very complex situation with multiple actors at multiple levels there is no easy help and you have to ask yourself. I would be happy to get some assistance from women and others how they deal with the question of helping. The first question is, why are you sitting in the US thinking about helping them, the other somewhere else why not look at what's happening in Bangladesh. Secondly, if you feel you're implicated in what is happening to women, which I think we all are in different ways. Then we need to learn more about the international trade structure we need to know, you know, bang you know why don't you lobby with your people to drop the 15% tariff on Bangladesh garments that would really help workers, you don't you know leave the actual organizing to there are lots of Bangladesh. The garment industry is full of women who are very eloquent who are organizing. So if they want support, you should absolutely if they reach out for support that's one thing. One of the things the supply chain and how important it is in Bangladesh women's lives has just been made very clear by the pandemic so there are things you can do without worrying about reproducing, be keeping in mind to not reproduce those orientalist probes, I think. Thank you so much. I'm posing that question to Dr. Amit Goshen, Dr. Vatik as well, especially in the context of India and Afghanistan also. How can we let go of these colonial ideas that all reform comes from the west and how can we actually help Afghan women and Indian Muslim women without playing into this white savior complex which actually does more harm than good. I am itching and dying, because Naila you also have to stop using the word help. It's so problematic, it makes me cringe and just being blunt here but it makes me cringe, because I know it's coming from a good place in your heart and mind. But it really problematizes you and your relationship in this whole global transnational feminist whatever. I tell my students that they should use this solidarity. And I think solidarity then takes care of all the problematic parts of help or support because it helps means I am better than you I have the power I will do for you and frankly because there's so many young people on this now even in a personal relationship, we don't need help we need solidarity. So solidarity is that you are suffering you have the problem you tell me how I can be of assistance that on my terms, and that is why solidarity becomes a very very important term and we have to stop using the word help I'm talking about Bangladesh about Afghanistan as fast as I can is. Since the questions are based on very academic language which are also very binary and sort of dichotomous is that the West being then the West white savior all that is fine in academia but the reality is everything's a mixed back. And you know the Taliban has come in for the second time thanks to the US. And so to pretend that they are bad about gender issues is being very naive and stupid because the bottom line is we know that the Taliban has always been very transparent about the gender agenda. So why are we sitting here and debating Taliban and women's rights, I mean for heaven's sakes, and to take a continue from where the in our left office. Yes, as feminists in the West or people who are concerned and about solidarity. We need to question our own governments we need to question the wars the new colonialism neoliberalism. We need to question that that is the biggest contribution we can make to transnational feminism is what are our states doing and in other countries which is leading to the survival the maintenance the reelection of right wing governments. That is the question for us over here. It's not what is Modi doing there or you know Macron doing somewhere or somebody else and put in no no no no it's not about the Taliban. It's not about us over here, because, and I've been on many, because of my work in Afghanistan panels. Since August and I'm saying why are you concerned about women in Afghanistan.  I will say because you know one should also have some suggestions it's nice it's very easy to critique is that today I want to say that in the last 20 years changes happened there were women there are women's movements in Afghanistan, and there are many many feminist and justice oriented Afghan women in the various Western diasporas. Now my feeling is for me that I step back. And they take over their country and their issues and their women's issues. And where I want to be useful as a Western feminist is critiquing the US the US foreign policies the economic policies and the bottom line is, it's all about economics that is why they're trading with the Taliban I mean on the one hand, India is trashing the Muslims. And on the other hand more these making deals with the Taliban. So we cannot be naive about these issues. So we need to connect them as dinner saying we need to connect it to the bigger picture otherwise we're just talking in a vacuum. And as feminists we need to expand our horizon and see why women have the situation they have because of ABC and the the government's the you know global politics the neoliberalism only then can we talk about women specifically. Thank you so much and thank you so much for bringing like light to the importance of language like as a member of like the South Asian diaspora like I need to be more mindful of my language as do all of us. But posing that question to you, Dr. Vadik before we get into the question and answer session so just briefly for a minute or so. Could you shed light on how we could show solidarity is it by questioning neoliberalism and our governments as Dr. Siddiqui touched upon or focusing on focusing on focusing on helping women here in the US and what is your opinion on that. Sylvia, are you frozen. Yeah, she's frozen. No worries, we can just wait for a few seconds. I'm afraid, I'm afraid it was totally frozen I couldn't. The voice was break breaking up and also the video was, was freezing so I don't even know what to question. I can repeat it super briefly if you don't know if it's. Sorry, go ahead. No, but talk about what. So if you could super briefly just elaborate upon how you think we can show solidarity. Is it by questioning neoliberalism and our governments and diverting attention towards helping women here in the US, or what is the best way that we can show solidarity with Indian Muslim women for instance. So you should just go to the Christian on suspicion. No worries, we'll definitely do that. Yeah, gosh, if you could take out one or two questions from the chat. How to show solidarity itself. Again, should I go ahead, even though. Yeah. Okay, well, I agree. You know, I think what Puma and Dina have said are of course, right on the point and I don't think I have anything particular to add, but I would was it occurred to me during the discussion that both each of them mentioned about Afghanistan, and especially what Huma was saying about the things that are going on in Afghanistan. The main thing that most of the women now are contending with is getting enough to eat. And so, in any way that we think we can influence our government or other agencies or help other agencies. I don't know the name of the US donations for food. This seems to be one thing that we could start with right away. And as for the other things, of course, solidarity is the best thing. And the other thing is knowledge, try to find out, try to really learn learn about the history of what went on in Afghanistan in the past. The history of what went on with the American occupation, some of which was definitely, you know, progressive in the sense of the things that we've been talking about women's rights and so on. But there are a lot of other things going on there that were maybe not so good. And then before that how how our government supported the Taliban against the Russians so it's not simple. We need to, you need, and we need to learn a lot more before we start talking about, you know, what we can do to save the Afghan women. Okay. Thank you so much. Akash, if you can pick out one or two questions from the chat. Yeah, roughly we're probably going to just be limited to one question because we want to make sure that everybody is to get to where they're going at 1pm. But someone has asked in the chat, the question is directed at Dr. Hamid Ghosh but we'd love to get all this panelists involved on this one. Dr. Hamid Ghosh touched on your experiences studying feminism as a minority in the United States. What do you feel needs to be done to decrease the disparity between what we call minority and majority feminism and we'd love to maybe start with Dr. Hamid Ghosh and then go to all speakers. Yeah, I'll try to be quick. Well, it's not just within the US, which is an interesting question I was talking about being a minority in the in India too as a Muslim woman or being perceived as the Muslim woman.  And I've had to live with that academically and personally in my life because I'm seen as the Muslim woman. So the one way the gap can be reduced is for those in the majority in any situation, trying to understand to learn, read and study, and engage in dialogue with those in the minorities in a way that empowers the minority, not in a way that we are here to help you or anything. And those are some of the issues I think that should happen even with Black Lives Matters in this country or, you know, the minority feminists or feminisms in this country. If there is no Western feminism guys there's no Western feminism, even in the US we have the third world we have the colors and the religions so that is my main focus in on this panel is to make everybody aware of the heterogeneity so we can understand who we are how we are, and then how to play out the policies. Dr. Vata would look for you and then for you to go. Yeah, well, I'm in the minority here. And, and I'm very glad that that is the case it was not. I mean in terms of scholarship on this issue or related issues. When I first began. The majority, most of the people working on this kind of issue, writing about it and so on, we're not. I mean, of course, Indian and South Asian scholars were, but there were many more proportionately many more. Now, it is very good and, and I think increasingly, most of the people talk about it and all others are, you know, are from South Asia themselves, if not from there themselves there. They are diaspora, you know they're the children of former immigrants to this country and so on. So I think, you know, I'm not sure exactly what the question how do you, I'm not teaching anymore so I don't have this issue. And when I was teaching, I had hardly any, any South Asian students. You know, my department, almost all of the doctoral students are from South Asia themselves, and many, many of the undergraduates to so I'd be confronting different issues, but I'm at present being retired for quite a while. I'm no longer so I think I have too much more to say, I agree with what Thomas said, very well. Just very briefly, just picking up again on something whom I said about the privilege of not knowing.  I think unlearning privileges them for the majority that, you know, question the stories you're told, learn the histories do the hard work, it's not easy. Learn the relationship between knowledge and power. You know we can use words like, you know, Western savior complex what does that mean. That's a very handy phrase unpack that. And undo those binaries I think it's really important. And then you can think about solidarity and thank you for really pointing out the language of health is so problematic. But thank you. All right. Thank you so much. We're past one o'clock but thank you so much. Much doctor about took Dr. Emma gosh and Dr. Siddiqi for your insightful contributions to our panel we really appreciate you coming today. And thank you so much everyone for coming to our panel and asking questions. Have a great day everyone. Thank you. Thank you. Thank you.


Hello, I'm Alec Bath, Applications Manager for ST's wireless microcontroller products in the Americas. Today, I'm going to discuss Fuoda on the STM32WL. Fuoda? What's that? Funky unicorns on the airplane? No. It's a firmware update over the air. Today's connected world nearly every industrial, medical, automotive, computer, or consumer gadget around me has a microcontroller in it, and whether wired or wireless, firmware updates to improve the customer experience, patch security holes, and of course correct firmware bugs are pretty much mandatory these days. With wired connections like USB or Ethernet, the CAN bus in your car, or wireless links like Wi-Fi or Bluetooth low energy, this isn't too much of an issue. With a very long time on air of Laura WAN packets and the duty cycle and dwell time limitations on the unlicensed sub gigahertz spectrum imposed by the various regulatory bodies, this becomes challenging in the Laura WAN space. With bought rates on par with 70s era acoustic modems, it can also be a very time consuming endeavor. However, it's something that the Laura Alliance needed to address, as many of these end nodes are in very remote locations, and it's not so cost effective to send a technician out to the field to perform updates. So with a little help from our friends at Actility, our Nucleo WL55JC1 evaluation board, and some new features added to the Cube WL firmware library, I'll walk you through the process. The Laura Alliance has standardized on a client server protocol, that is an update client on the end node side, and a photo server on the network side. This protocol has three main building blocks for over the air firmware updates via Laura WAN, synchronizing the clock of an end node or the many end node clocks in a large scale multicast deployment to the network server's highly accurate GPS based clock. Next, standardization of the fragmentation and reassembly of the many dated blocks transported over the network. And finally, the standardized usage of Laura WAN Class C mode and multicast capabilities to save network bandwidth. As mentioned in the previous slide, photo uses Laura WAN Class C mode. Let's do a quick review of the three standard operating modes of Laura end nodes. Initially, having joined the network, all end devices must support Class A mode, of which all communications initiate on the end device side. Once done transmitting, two receive windows are opened for any downlink communications. For small battery powered end nodes, Class A mode is crucial. Class B adds more frequent receive slots via a periodic network beacon transmission for synchronization with some trade-offs for power and complexity. Class C is a nearly continuous receive mode, drawing the most power, but also quite useful for firmware updates down from the network, and so Fuoda, on a temporary basis, will use the Class C mode. Here we see the software layers of our SDM32 WL-based end device on the left, communicating to the network server via its gateways, the remote multicast server, and application server on the right. We can see the client-server relationship between the end device and RMC server, each with similar function blocks for firmware management, multicast setup, fragmentation management, and clock synchronization. As we know, LoraWAN has many layers of security, join keys, network keys, and application keys. Our network and application session keys can be derived directly using activation by personalization, or by the more common and secure method over-the-air activation, which uses our DVUI, AppEUI, and AppKey to derive our session keys. In addition to these unicast keys, Fuoda makes use of a new set of keys, multicast keys, which are common to all end nodes participating in the Fuoda campaign. Now let's review those hardware and software bits we'll need to get started with our Fuoda campaign. The Nucleo WL-55JC1 evaluation board for 868 MHz and 915 MHz regions in Europe and the Americas. Regions using LoraWAN in the 4-500 MHz range will use the low-band WL-55JC2 board. STM32Cube IDE, or alternatively the IR or Kyl development environments will also work just fine. STM32Cube Programmer, which our batch file scripts will use to program our STM32WL in command line mode, the STM32CubeWL firmware library, and finally a terminal emulator, such as TerraTerm, can be useful for monitoring progress. Navigating to the project's Nucleo WL-55JC applications, LoraWAN Fuoda folder within our CubeWL firmware library, we'll find the six main subfolders we'll use in our Fuoda campaign. Image BFU handles the integrity of firmware update versions and boots the device with it if authenticated. Image KMS Blob generates a blob binary file related to key management services. This is not directly used in our LoraWAN Fuoda campaign, however. ImageSecCoreBin generates our secure engine core binary file. LinkerCommon defines our WL's custom memory mapping for all of these software packages. LoraWAN Endnode is our traditional Endnode project, which you can use and modify as you wish with the addition of the synchronization, multicast setup, and fragmentation data block transport in the LoraWAN stack. Our scripts folder contains batch files unique to the three supported compilers mentioned earlier, STM32Q IDE, IAR Embedded Workbench, or Kyle Microvision. Here's a look at our STM32WL-55's memory mapping related to Fuoda. The first 88K hold our BFU vector table, secure engine, our boot and firmware update services, key management service data, and a small swap space. The next 84K is reserved for our photo downloaded image. Our active firmware image resides in the remaining high memory flash space. Before we run our build and program batch files, you'll want to ensure that the setenv.bat file is using the proper toolchain paths for your version of Q-Programmer and your preferred compiler toolchain. You can right-click on the setenv.bat file, choose Edit, and have a look. Once your toolchain environment variables are set, go to the Scripts toolchain folder of your choice and run the build batch file. First the KMS blob's image is built, the secure engine core is built, image BFU is built, our end-node application is built, some post-build processes and leaking are done, and we are ready for programming. This step took about two and a half minutes on my somewhat dated Windows 10 machine. Now run the program.bat file, your device will be mass erased, the binary loaded, which takes about 20 to 30 seconds. De-power the board, re-power, open terra-term, and you should see your device come up and attempt to join the network. Congratulations! Your SDM32 WL55 end-node is now photo-ready. Allow Handed Over to our friends at Actility to walk you through the setup and deployment process of your photo campaign on the network site. For additional information on firmware update over the air, head over to st.com, search for AN-5554 or just search for FWOTA. This app node will give you some great further detail on the process. Also AN-5544 has some pretty useful information on SPSFU and KMS. That's Secure Boot and Secure Firmware Update and Key Management Services. Thanks for watching!


From Hollywood, it's time now for... Johnny Deller. Hi, Ed. Lefty? Well, sure, of course.  Well, good for you, but now what's your problem? Well, Johnny, we fixed this place up real nice since you've seen it. You know, we spent a lot of dough on it. So? She'll then hop on over to Georgetown and see her old friend Joe Piccatello about it. Old friend, huh? After all, he's your insurance agent. Yeah. Is he? Well, sure, of course he is. Didn't he send you all the other insurance you... Lefty? Has something happened to Joe? Yes. What do you mean? You think somebody's knocked him off? Well, have you gone over to Georgetown to see him, to see what's the matter? Lefty, I don't get it. You know something? I think you're right. In the exciting adventures of the man with the action-pact expense account, America's fabulous freelance insurance investigator... Yours truly, Johnny Deller. Act one of yours truly, Johnny Deller. Expense accounts submitted by Special Investigator Johnny Deller to the Continental Insurance Company Home Office, New York, New York. Following is an account of expenses incurred during my investigation of the virtuous mobster matter. Expense account, item one, $7.85, trained in New York City and taxied to the office of Continental Insurance Company. Fortunately, my contact there, Ben Orloff, was in. Come in, Mr. Deller. Come in. Thanks. How are you? Sit down. Thanks. Now, Mr. Orloff... Wait a minute. Don't tell me you never received that check for your services down in South Carolina. Oh, yes, I got that. Why have that mailed out to you nearly two months ago? Yes, I said I got it. I... Oh, oh, good. Incidentally, I thoroughly enjoyed your report on that case. The Village of Virtue Matter, you called it? Yes, I... So why a group of ex-gangsters should decide to settle in a town called Virtue? I'll never understand. Well, they... Were they really behaving themselves as your report indicated, or had they been using that old plantation for a sort of hideout? Their records have been cleaned down there for over 20 years now. Is that so? Well... Well, maybe the answer to organized crime is to give all those fellows a nice quiet plantation to live on. Yes. Though I must say that when our agent down there, Joseph Picatello... It's about Joe that I've come to talk to. I must say that I was a bit concerned when I found Joe had sold policies to characters like Lefty Stemper and Bully Magoon and Flippy Lacomage. Mr. Orloff. Why, those were the very sort of men that Thomas E. Dewey chased out of New York when he was DA some years ago. Mr. Orloff. That was before Dewey became governor, you know. So naturally I... What were you going to say about Joe Picatello? Have you heard from Joe recently? No, no, I don't think I have now that you mentioned it. Because I just talked over the phone. Wait. You must understand one thing, Mr. Donner. What's that? Our office down there in Georgetown is probably the smallest one we have in the whole country. Joe really doesn't handle much business for us, you know. Yes, I understand. I understood that when I talked to him in April. If it weren't for those mobsters over in virtue... Ex mobsters, Mr. Orloff. Well, if it wasn't for them and some of the townspeople to whom we've issued policies, I'd... Mr. Donner. Has something happened to Joe Picatello? That's what I want to find out. Because now that I think about it... Excuse me. Miss Bailey? Yes, Mr. Orloff. Did you ever get a reply on the Harmon policy from Mr. Picatello in our Georgetown office? No, sir. Thank you. Dollar, we wrote Joe about that Harmon matter over four weeks ago. Well, didn't it occur to you to phone him and find out why he hasn't answered you? But it involves such a small policy that... Yes, perhaps I'd better try to call him. Miss Bailey? Wait. Yes? Nothing. What? I said nothing. Well, Mr. Donner? Well, Mr. Orloff, if something has happened to Joe Picatello... Well, look, instead of spreading the alarm, how about if I quietly run on down there? But have you reason to believe something wrong has happened to him? Only from what his clients down there at the plantation have told me over the phone. You think perhaps some of these old gangland enemies have got to him? After 20 years, I don't know. If you'll okay my expense account, I'll go down there and see. Well, now, Mr. Donner... And if you won't, I'll go down there anyway. But there's the danger, too. This might be a very dangerous... Let me... Let me hear from you as soon as you can, Mr. Donner. Two of yours truly, Johnny Donner, in a moment. And now for another episode in the life of Sergeant Donald Bellweather, my husband. Boring, isn't it? Can you see all right? Oh, yeah, I can see. The windshield wipers are operating with mechanical perfection. You notice there are no more streaks, either, since I put on the new rubber blade. You know, I think every driver should have his windshield wipers in good order. It's much safer. It would be much safer if everyone would slow down during wet weather like my husband is doing right now. Just be cautious, Reba. We don't want an accident when it's downpour. We don't want an accident any time. Yeah, that's for sure. Well, the experts say that accidents just don't happen. Something causes accidents, and the laws can be prevented. By the way, dear, in what kind of weather do you think most accidents occur? Oh, I'd say in rain or snowy weather or slippery weather when visibility isn't impaired. That's the wrong answer, dear. Wrong?  Statistics show that 8 out of 10 accidents occur when the weather is clear or with a cloudy overcast. Are you positive? I wonder why. Oh, here's our house plan. Oh, yeah. You sit right here, Reba. I'll get out with the umbrella, and then I'll come around and open your door. All right, honey. I wonder why. Wonder why what? Why 8 out of 10 accidents happen in clear weather. Oh, well, I don't know for sure, Sergeant. But I do know that you go very carefully tonight in the rain. Thanks. Now, if everyone drove us carefully during clear dry weather, there'd be less accidents, I'm sure. Hey, that must be it. People automatically get cautious in the rain and snow. Hmm. Too bad they don't stay that way in good weather. You will, won't you? I mean, drive safely in good weather, too? I promise. Oh, that's my Donald. That's my doll. Two of yours truly, Johnny Dollar and the virtuous mobster matter. Expense account item 2, $28 even, transportation and incidentals, New York City to Georgetown, South Carolina. It was late when I pulled into the prosperous little Southern community, and it was dark, pitch dark. The $3.50 deposit on a rental car, item 4, 70 cents for a sandwich and a coke at an all-night diner. Then I drove over to Joe Pigatello's on a side street near the park. The small frame building that served as both office and living quarters for Joe was dark. But in the hope he might be asleep in his little apartment up above, I knocked. Until I was about to turn and go back to my car, it was the sound of a door slamming somewhere inside, but still no light showed. I knocked again. Then, faintly, I heard footsteps approaching. But why hadn't Joe turned on the light in there? What do you want? Joe. Yeah? Joe, open up. It's Johnny Dollar. Johnny who? Johnny Dollar Insurance Investigator, you know. Investigator? That's what you said? Are you kidding? What's the matter with you, pal? Open up. Hiya, Joe. What's the idea? No lights in here. You forget to pay your bill or something? Maybe. What do you want? What? Investigators said, Willie. Did you hear that? Willie? Yeah, I heard. What is this? Don't move. Oh, no, you don't. Yeah, I got his gun. I hit him again. Again. Once more. There he is.  What do you want? I should do with him now. Huh? You crazy, Willie? You mean you don't know? Okay, but if I blast him here, it's going to make a lot of noise, and if anybody hates a car coming down the street. Investigators said, he wouldn't be working alone. Come on, out the back way. But I know who's going to stand here. Maybe Joe's went to bed if he's there. He didn't answer the phone when you called him. Listen, let me. Johnny Dollar told me I should come down here and look for Joe myself. So come on, we'll see. Whatever you say, Lefty. Only I thought that Johnny was coming down here himself. Huh? Hey, look, the store's open. You look what I stepped on. Joe. Joe, what happened there? That ain't Joe. It's Johnny Dollar. Johnny the... Hey, you're right, Flippi. Somebody must... Listen, again away. Johnny. Johnny, it's me. It's me, Lefty. Lefty. Me, me, me, me. Flippi. Johnny, okay? You all right? Yeah, all right.  Oh, don't this to you, Johnny. Yeah, we'll motorize him. Hey, Flippi, turn on some lights. Yeah, yeah, sure.  Yeah. Yeah? Yeah? Hey, come here, Flippi. Help me lay him up on the sofa. Easy, easy. Yeah. Who, Johnny? Who? Yeah, yeah, yeah, Johnny. I can't believe it, but I could see him in the light of the street. Who? Who? Joe Pigatello. Smokey Pigatello done this to you? Another guy with him. Called him Willie. Willie the lump? Why? Why did he do it? I don't know. I acted very strange when he came to the door. But I don't get it. He was my pal. He was your pal. Well, Willie, the lump with him. That's what I don't get. That means he's went back. That's what it means. He's went back to the old racket, dope smuggling. Oh, no, no. Yeah, him and Willie the lump was partners in the old days. But, but, but 20 years, Joe's been straight lefty, like you and me and Vully McGoone.  But not no more. What do you mean, lefty? Joe Pigatello done this to you, Johnny. It means only one thing. There's only one thing we can do. No. He's right, Johnny. Oh, no, lefty. Yeah, Johnny, first we take you back to the plantation where you get all right again. Oh, no, listen to me. Then we find Joe Pigatello, flip and bully and me and then we do. Huh? Well, now, what are you pumps doing here, huh? Hey. Joe. That's right. Who'd you expect? What's the big eye? All right, don't move.  Act three of yours truly, Johnny Dollar, in a moment. Do you know who said every individual in society has certain powers, rights and privileges, which no other individual can justly abridge or destroy? Those words were written by Noah Webster, the man who compiled America's first great dictionary. Mr. Webster knew that if the country which he had seen come into being were to succeed, the rights of the individual have to be protected. Each person is entitled to certain basic rights, powers and privileges, which must not be taken away because of the whim of someone with greater power. In the United States, the individual is important regardless of his wealth, power or position. The importance of the individual is closely linked to the American tradition. Remember the words of Noah Webster. They are part of your American heritage. The rights and privileges of the individual must be preserved. And now act three of yours truly, Johnny Dollar and the virtuous mobster matter. To say the atmosphere was tense there in Joe Pigatello's office in Georgetown, South Carolina would be the understatement of the week. After the beating I take, and from the ex-gangster and one of his pals, my old friends Lefty and Flippy had come in and found me there. And they couldn't understand why Joe had done this to me. Unless... It means he's went back. That's what it means. Went back to the rackets. Well, Willie, the lump was with him. And then Willie was partners in the old days, dope, not cottage. So the two of them swore to get Joe. And then suddenly we looked up to see someone standing in the doorway. It's Joe. It was Joe Pigatello. That's right. Now, who'd you expect? All right, don't move.  Oh, now put that thing down, Lefty. Don't move. What is it, Slippy, a gag or something? Is it a gag? What you done to Johnny Dollar? Huh? Johnny. I said one move and I'll give it to you. Johnny. Turn around, Joe. I'll shoot you in the back. You dirty... What do they do to you, Johnny? Listen, Joe.   Wait, Lefty. Johnny's my pal. Like you used to be before you went back in the rackets. Went back in the rackets? Yeah, yeah. Yeah, yeah. With that dope hound who will willied the lump. What do you know about willied the lump? Plenty. Now that you're back with him... You're crazy. It's no good, Joe, because Johnny recognized you. You and willied the lump when you waked him over. And I tell you that I had no... 20 years, you and Bully and Flippy and me, we showed we could do it straight. We could be respectable. Me and the boys at the plantation, you down here. But now you're spoiled it. You're ruining for all of us. Look, when you listen... So don't move. We made a deal. You and me and the boys. 20 years ago, if anybody slips, anybody breaks up our respectable life, he gotta go. Was that the deal? Yeah, yeah. That was the deal. But you don't know what you're talking about when you say I'll go and back in here. All right.  My friend, the guy who believed in us. Lefty. So for that you gotta go. Lefty, listen. No, Joe. Right. Lefty. Give me your gun, Lefty. No, Johnny. That was the deal.  Johnny, it's for you. I'm killing them. Hand it over, Lefty. Okay, thanks. You see, it wasn't Joe who worked me over. What? I thought it was. It looked like him. It sounded like him. Then it was him. Look at his hands. His face. His clothes. Is this the man I fought with in here five minutes ago? Sure, maybe I did get the worst of it with two of them on top of me. But believe me, I cut them up some too. He's right, Lefty. Yeah. But then I don't... Look, if it wasn't him... the twin. You're right, Lefty. It must be the twin. The twin here? All right, boys. Let me in on it, too. It is. Shep Larko, the twin they called him. That's what the law called him. Call him and Joe the twins. Because they looked like each other. They talked like each other. There was always the alibi for each other. But what's Shep Larko doing here? I... I can't tell you, Flippy. Not yet. All right, Joe. All right. I believe you about not working over Johnny here because of what he says about... about you and me, it must stop. But if you and Shep are back in Iraq... I'm not, Lefty. That's straight. No. All right, then tell me. Where you been? I can't tell you. Three, four weeks now we don't know where you are. The insurance company don't know where you are. Well... I can't tell you. Now, listen. You'll listen. If Shep and Willie have been here, they'll be coming back. Why? Yeah, Joe. I can't tell you. I can't tell you. All right. Listen. We're listening, Joe. The secret service. Huh? Well, after those killings up in Baltimore. During that smuggling job? Yeah, Johnny. They knew that Twins Shep Larko and Willie... well, the boys in Washington knew they did it. But they didn't know where to find them. Well, go on, Joe. So they spread the word. The secret service spread the word. That I knew where Shep and Willie were. That I would lead them to them. You knew where they was, huh? No, but the law boys knew how to flush them out. Get Shep and Willie out looking for me. Gunning for me. And the secret service didn't keep you under cover? Yeah, until today, back in Washington. Well, I talked to you on your phone right here. A lot of line was rigged through to Washington. You said until today, Joe. Yeah, because Shep and Willie didn't show. The law boys had to make them show. So then they sent you here as living bait? Yeah. And they passed the word that you'd be here? That's it, Johnny. Shep and Willie were waiting here when you came. That's why they'll come back now that I'm here. Boy, you stuck your neck out for the sake of going straight. No, I couldn't help myself. The secret service rigged it on me. A guy named Phillips. But now you're all in it. It's a flippy, tight-out-the-life. Yeah, and let's get out of here. What? Oh, listen, we was crooks, but never killers. But it's killers that's coming to get Joe. What do you mean, Lefty? But they won't.  Sorry, Lefty. I can't move. Then we're staying. For you and Joe. Yeah, right. So turn out the lights for me. You're too late, boys. Shep. That's when. That's right. Your old pal, Shep Larko. Keep her out on him, Willie. Don't worry, Shep. Investigate her, huh, darling? Only a secret service, ain't it? Yes, it. I knew we should have killed you when we had you, darling. But we thought these boys driving up was reinforcements. Reinforcements. We should have known the secret service, wasn't that right? All right, Willie, first come while I keep this gun on him. Sure. No, none of you trying to. Not, darling. We got his gun. Oh. Okay. Just what do you intend doing, Shep? They're clean, Shep. What do you think? All right. Joe gets it first. Put your gun up close so it don't make no noise.  Yeah. No! No! You got them both. And I thought you couldn't move. Yeah, boy. Thanks, Johnny. Thanks. Thank Lefty for giving me his gun when I asked for a show. Hey, look. Any of you guys know a good doctor? Yeah, I've said it before and I say it again. In this insurance business, you never know what you'll run into. Expense account total including a flock of medical expenses and the trip back to Hartford, $174 even. Yours truly, Johnny Dollar. Johnny Dollar starring Bob Bailey originates in Hollywood and is produced and directed by Jack Johnstone, who also wrote today's story. Heard in our cast were Gene Tatum, Jack Krushen, Les Tremaine, Billy Halif, Frank Gerstle, and Gil Stratton Jr. Be sure to join us next week. Same time and station for another exciting story of yours truly, Johnny Dollar. This is Roy Rowan speaking. There's been a presentation of the United States Armed Forces Radio and Television Service.


Hello, I'm Sam Vaknin and I'm the author of Malignance of Love, Narcissism Revisited. Why are narcissists unfaithful to their spouses? Why do they cheat? Why do they commit adultery and have extra marital affairs in such copious quantities? Well, the short and the low of it is, it's complicated. There are seven reasons which reflect different dynamics within the psyche of the narcissist. The first reason is of course the quest for narcissistic supply. Narcissists are drug addicts and the name of a drug is narcissistic supply. Attention, adulation, admiration. Narcissists require this input from their human environment in order to regulate their unstable sense of self-worth, in order to restore a modicum of self-esteem and in order to build self-confidence. But unfortunately, narcissistic supply is a temporary remedy, not a permanent one. The narcissist needs time and again to elicit narcissistic supply from people around him.  Extra marital affairs provide the somatic narcissist with an endless supply of narcissistic supply. Secondly, narcissists are easily bored. They have a low threshold of boredom. They have a low tolerance for boredom. Sexual dalliances alleviate this nagging and frustrating ennui. They inject color and interest into the narcissist's otherwise monotonous life. Thirdly, most narcissists maintain an island and focus of stability in their life, surrounded by an ocean of chaos and instability. So we can have a narcissist who is stable in the workplace. He has a career path. He has worked in the same firm for decades.  So there's always an island of stability surrounded by an ocean of unpredictability, instability, chaos and perturbation. Extra marital affairs, adultery, cheating on one's spouse is the narcissist's way of destabilizing his life while maintaining stability in a certain domain or portion. Narcissists feel superior and important, so they feel entitled to anything and everything. They feel that they are above the law, above social conventions, that they are not required to engage in behaviors that are socially acceptable. They reject emotionally and vehemently and resent all limitations and conditions placed upon them. They act on impulses. Narcissists are impulsive. They act on their drives, urges and desires and they feel unencumbered by social illics and conventions. They feel above it all. Marriage, monogamy, childbearing are common activities. They characterize what the narcissist regards as the average person. There is nothing the narcissist hates more than being average. He holds average, common, typical people in contempt and disdain. He doesn't want to be like them.  So, being married to the same woman and raising a family with her reduces the narcissist to the lowest common denominator. He therefore regards himself as having been coerced into the relationship. And he regards his roles as husband, provider, father as kind of non-narcissistic, as narcissistic injuries. He feels wounded by the need to fulfill these roles. And this narcissistic injury, this wound, leads him to rebel and to reassert his superiority and his specialness by maintaining extramarital affairs. By having liaisons with other women outside the marriage circle, the narcissist says, Look at me, I am not common, I am not average. Narcissists are also control freaks. Having a relationship means give and take. A relationship is a train of compromises. But narcissists interpret compromises as loss of control. They feel that marriage to a single woman in a monogamous relationship means having been chained and shackled, having lost control of one's life. And so to reassert control, the narcissist initiates other relationships in which he is the one to dictate the terms of engagement. In other words, love affairs. Finally, narcissists are terrified of intimacy. Their behavior is best characterized as what is called approach avoidance repetition complex. Partners and spouses of narcissists are well aware and well acquainted with this dynamic, halt and call, to and fro, closer and further, attached and detached. Adultery is an excellent tool in the attempt to retard intimacy, to fend it off, to suppress it. And it is also a less threatening mode of interaction, because it's not permanent, it's not subject to rules, it's not subject to expectations. Love affairs, by definition, are less intimate. In the narcissist's eyes and mind, at least, than marriage. And so they feed the narcissist perfectly, providing the narcissistic supply without making demands of him.


So I've started up a little plugin in our plugin section and I've activated it and currently it's doing nothing. So I'm going to first of all namespace it so that I don't have any conflicts whatsoever. And what I'm going to do now is I'm going to start working on the GraphQL syntax that's needed to get this moving for us to be able to query our custom post types. So we're going to hit the custom post types and we'll see that we have a small code snippet here over how we can be able to create a new custom post type that's going to handle data and for example here we're given one that's talking about docs. So I'm going to copy all of this, come back into our short code here and of course when I save this and come back to our backend and reload it you'll see that we have a new docs and if we were to do a GraphQL query we can actually query for the docs in here by going for documents and then in the documents we shall get the edges then in the edges we shall get the nodes and in each node we can have an ID, we can have a title and we can have the content of each individual document so when we play, when we hit play we actually see no content comes back because we don't have any docs in here so what I'm going to do is I'm just going to quickly add a new doc in here that's our title and I'll give it some lore and then publish this so if I come back and hit query here we'll see that we have our title and we have our content actually showing up in our data endpoint but in this particular case I am not looking for creating a new document in here you'll see that we tap into the hookup in it when WordPress is initialized we then add a function which registers a post that's called docs and we show it in the UI, we give it a label and we call it docs and then we show it in GraphQL it's hierarchical and then we give it a single name for GraphQL we give it a plural name for GraphQL because as we are querying here and we add document, we can query for one document and get its ID for example we are able to do that but we are also able to look for when there are many and just add documents so that's why we need both a plural and a singular name which are thrown in the end so if we wanted to add a custom post type for example we want to get matches, clubs or players we have to just add a filter now this filter is what we call a register post type that is part of the WP GraphQL plugin so what I am going to do is I am just going to come here and overwrite this and in here we are going to look for the post type by coming back here to when we hit matches we will see right here at the bottom that it calls it SP event so that's our post type we also have a post type called SP team we have a post type of SP player we have a post type of SP staff so we have staff, player, team and event so I'll just note those down here so those are the post types we are going to be looking for now in order not to repeat all of this I am going to have to make it a little bit dynamic but for one let's just start with this SP player, save we'll call this player and then I will call these players for plural so I am going to come back here I have a number of players in my post type so that won't give us a headache so what I am going to do here is I am going to look for players and you can see that our self documenting endpoint is already giving us that so we will go for the edges and then look for the nodes and then we start getting the individual idea of the player we get the title right there we can get a featured image and in the featured image we are able to hit when you hit control space byte gives you all the options that are available so we are able to get a URI and when we hit play here we are able to see that we have Spencer Duncan those ideas that we have featured image on them and a lot more information that can come from the players we have content we have content type we have terms we have template we have slug we have slaters a lot more information that is not yet available because by default this post type hasn't been queried to get all the full information so most of these you will see actually meta data that is added onto the post type in order to work out all our other pieces we are going to just add this information here so we'll have an event and then we'll have events here all matches and we're going to do the same for team so we'll get this then we'll get the club then we'll get the clubs and eventually I'm going to duplicate this and we're going to add the staff call this staff and then we'll call this staff persons so if I come back can look for clubs I'm going to get their edges then I'll get their nodes then I'll get their ID then I'll get their title if we come down here we actually have our clubs showing up as we've added them onto our GraphQL endpoint or instead of players let me change this and call them staff persons the capital P you'll see that I have all this coming back and then I also have the clubs showing up on the same endpoint so I can query for only the data that I need at that exact time we can also get the events so we'll reload this here to see the schema if it comes through so we have events here and when we hit play we actually get back our events our title, our content and that's how you add a custom post type to your WP GraphQL endpoint


So, there are 20 super unique monsters across the open world in Diablo 4, each dropping their very own specific rare unique. Today guys, I've been in the location of each and every one of these monsters. How's it going guys? My name's DPJ and if you do enjoy the video, leaving a like really helps out and if you like what you see and want to see more, be sure to subscribe. So it's important to note some monsters only appear within the day, some only appear at night. Yes, if you ain't aware, there is a night and day cycle in Diablo 4. Every hour, real time, the cycle changes. What is confusing here though is the fact that the cycle doesn't change automatically on the fly in regards to turning from night to day while you're playing. So it can actually go past the hour and the game will still appear as night or day. To initiate the change, you must load somewhere, to a waypoint, in and out of a dungeon etc etc. This will change from night to day or from day to night. Okay, so everything will be timestamped down below with exactly when enemies can be farmed and yes, to get some of these unique, you will have to farm them. These are not guaranteed drops like I believe they once were. So we're going to start with dry steps and everything you will need, you'll see on the screen. Now if you guys do appreciate the video, leaving a like really helps out, enjoy the rest of it and I'll catch you on that next one. I cannot do that here.


Okay, let's do this one. It says draw the most stable conformation of the following molecule trans one unit all three methal cyclohexane So let's go ahead and write this it wants us to write it in a chair structure eventually, right? But let's go ahead and just write this as a bottom line Okay, so first thing we're going to do is right through the cyclohexane like that and then it's trans So they're going to be on opposite sides of the ring. Okay, so one noodle We'll make that so one two three four and Three methal Now we're going to draw The chair structure, so there's your cyclohexane chair So now whatever these are carbons one and three So I always like to start carbon one there. Okay, so one two three So this is three. This is one. That's where our substituents are Okay, so one is pointed up three is pointed down So up on this one. That's going to be what axiolar Axial I'll just draw CH2 For each okay instead of drawing Okay, so and then down here on this one. Is that going to be axiolar Equatoria? Up would be one So way up would be axial. So yeah, so this one would be Equatoria. Yeah, so you were okay So we're going to draw CH3 like that. Okay. Remember your equatorial bonds are always parallel to two bonds away So this one's going to be parallel to that one Okay So Which one's bigger methyl so we have in this situation now We have one axial and one equatorial right and if we do a chair flip The axial goes to what? Equatorial and equatorial goes to axial. So we've got to ask ourselves. Is this the The most stable or less stable confirmation and how do we know remember we want the smaller group to be in a what position? Axial position do we have the small group in an axial position here? No, so what are we going to do? Chair flip right so we're going to do chair flip and we're going to put the bigger group in the equatorial position like we want So that happens that's going to be the more stable confirmation And now I can't remember if we're looking for the more stable or least stable, but we'll do most of them Most stable. Okay. Good. Okay. So remember one goes to here. So axial goes to equatorial So hopefully I it's all still in frame. Yeah So this remember is called a ring again, let's just box what it asked us to draw the most stable It's in a chair and it's got the big group Y'all seem very dumbfounded, but I'll kill it anyways


Welcome to All Hands Update. This is your week in Navy history. On August 17, 1942, submarines USS Nautilus and USS Argonaut landed more than 200 Marines on Macon Island and the Gilbert Islands. The invasion was the first amphibious landing from submarines. USS Macon Island was commissioned in honor of this battle. August 19, 1812, USS Constitution captured British frigate HMS Garriere off Halifax, Nova Scotia. The intense battle helped validate the US Navy's strategy in the war. On August 21, 1918, Ensign Charles H. Hammond landed his seaplane on the Adriatic Sea to rescue Ensign George H. Ludlow, whose aircraft was shot down by Austro-Hungarian forces. Hammond avoided enemy attack and successfully completed the rescue. He was awarded the Medal of Honor for his extraordinary bravery on this occasion. To learn more about the Navy's history, visit the Naval History and Heritage Command website.


Hello, everybody. Andrea Trosky here with Dental L Tutoring. Sorry for the mess. We had just moved and we're still unpacking But now this is telling me that I need to move some of the boxes kind of out of the way. So that's the next step But yeah, so what I would like to talk to you guys about today in this lovely video will be about Radiography and processing errors specifically. So I would like to show you guys a book It's an older one But honestly, it's the best one that I've seen yet because for x-rays The processing errors do not change. The only difference is when this book was I guess published Digital x-rays weren't really a thing. So this is talking about more Processing errors when you're looking at the developer the fixer It talks about the panoraks, but not so much Digital x-rays, but the good thing is and the honest thing is for digital x-rays There aren't a lot of processing errors because you can change things like if the film's too light you can make the film Darker if the film's too dark you can make it lighter. So things are so much easier now But I'm the reason why I'm showing you guys This book is because people always ask me if there's certain text books that I think you should purchase and you and usually I say you don't have to purchase anything because if you Sign up for my program I can help you guys and you do not have to open up a textbook again But if you want to study from a textbook this one's awesome They probably even have a newer version now, but this is the best one that I've seen because I'll show you guys because see how can I show you guys with my webcam? It shows you all well, that's a bad example, but there's tons of Images, okay, so tons of images look at that and the thing that I like about it, too It's simple to read and it's a thin book. So like this I remember when I took my board exam I studied this whole book in two days and I learned everything that I had to know about processing errors So I do teach a class on this in my Board exam prep Academy course, but if you haven't signed up for that yet you should but if you haven't signed up for it yet Let's just talk about it a little bit and Let me ask you guys some questions. So I'm going to actually just just open up a few pages Oh before I forget you see these lovely images You guys need to know that for the board exam dental hygiene students and dental assisting students You guys have to know these So if you need help with these I can help you inside the course But what I want to do is I just kind of want to ask you guys some basic questions and kind of go from there And I want to show you guys some images, too So that's why I'm kind of looking through my book Because I didn't pick up any online yet. So that's just why I kind of want to go through my book here So I'm going to cover up the answer even though it might be hard for you guys to see anyway But what are these arrows pointing to? I'm trying to move it so you guys can all see what are those arrows pointing to and I have that photo specifically because it it is always on the exam And it's not something that a lot of students study for because it's kind of hard, right? But what do you guys think that is and I'm not even going to help you with any answers? Just if you need to stop the video think about it But what do you guys think that is and if you're having a hard time with this one? It means that you need to study more radiography It's good to know too because when you're in the office Waiting for a check by the dentist for like 10 minutes What I like to do is if I took the x-rays on the patient I will actually point out certain landmarks to them in case they're curious. I'll go.  You have low sinuses. Did you know that? You know, they just love that and that's a lot better than just kind of sitting there twiddling your thumbs while you're waiting for a check So, okay, I'll show you guys that again. What do you guys think this is? That is the Milo. Am I saying that right the sorry the mental Ridge, I was about to say the Milo hyoid Ridge, but that's something else.  So this is the mental Ridge. Okay, so this is your chin pretty much and See how the arrows are pointing to the white area here. So what is that white area called?  So even having a look here. I mean think outside the box So I am helping all of you with some critical thinking here think outside the box. So even if you didn't know the answer Look at the teeth that are in the x-ray think okay.  They're pretty small looking so that's telling you it's on the mandible So then think okay, so if that's the mandibular incisors, okay? So it'd be over here. So what landmarks are over here? So back and help you guys think of it too, so if you if you need help with that Let me know so speaking of the mandible. I want to show you guys another one that a lot of students get wrong as well Let me just cover up the answer here So I'm looking at this image here. Okay, so this one right here Can everybody see that? Can everybody see the arrows are pointing to the middle area right here and First I'd like to ask you is this radiopeak or radiolucent? So this is radiolucent because it's black right? Right in the middle there So think of what I said to you guys before Even if you don't know the answer Where in the mouth does this look to you to me? It looks like the incisors because the teeth are small and you can kind of even see that at the The cusp of the canine here, so that tells you that that's the mandibular incisors So then you have to think well what radiolucent area would be near the mandibular incisors So what do you guys think if you're not sure stop the video and think about it?  That's normal So it does help to know the normal anatomy too so you can tell when something's not normal So so this is all the normal anatomy so far, but it does help to know the Normal anatomy before you know the processing errors because then how do you know if things look off? If you do not know how things look normally, right? So let me just change to kind of a different picture here Let's do kind of an easy one. Oh weird and somebody's calling me from New York Somebody selling something obviously, but let me do kind of an easy one for you guys So this isn't a landmark, but this is something that you will see in the x-ray, okay? So in this in this x-ray here So depending on if you're like a first semester student or you're taking the board exam You may or may not know this in this some answer If you are a first semester student, you are probably thinking I don't know what that is But if you're almost taking the board exam, you need to know this So what do you guys see in this x-ray like just right away like what do you guys see and I'm going to tell you because it's pretty obvious. It is calculus. So you see those like We like to call them the calculus spurs so you see those areas right sorry here and It's kind of hard to do this Here because I'm like looking at at it as if I'm looking in a mirror, but you see those like notches there Those are calculus spurs. You guys need to know what that looks like In the bottom it kind of shows it a little bit too, but it's a little harder to see and you guys probably Can't see it in your webcam. I wish I had a pen, but you guys see the little spur right there It's kind of hard to see Because it's so little but right there. That's a calculus spur as well Okay, so is everybody okay with that one so far And I'll show you guys another one where the calculus looks a little bit smoother But you can tell it's calculus because the tooth isn't normally like that, right? So right in between the teeth right here. Can everybody see that? So calculus is radiopaque not radio lucid but radiopaque Let's do a few other ones because I'm having fun. Okay. I want to kind of show you guys an obvious one again, too So when you see this x-ray right here, what do you guys see a? Lot of things should be like whoa like you should be looking at that x-ray and thinking oh my god What's happening to that tooth, right? So let's say your patient says That they have a sore tooth you take APA So you take a peri apical and and you see that oh My goodness you should get the dentist in right away because that patient has a cavity a huge one right here See that like large Radio lucid area That's a cavity and abscess is ray down here. So when you see another Radio lucid area at the apices of your teeth. So at the apex of the root That's an abscess I'm sorry guys So the cavity is into the nerve of the teeth because you can see the nerve The radio lucid sort of canals right here and the pulp So it's into the nerve. So that patient needs a root canal like there's a lot happening And it's pretty large that they might not even be able to perform the root canal They may have to take the tooth out because the thing about a root canal is there is such a thing as being too late for a root canal Okay, so is everybody good with that so far? Now I want to show you guys some processing errors and not just any processing errors I want to show you the ones that typically appear on the board exam. This is fun.  What do you guys feel? This x-ray is right here See that Artifact I'm just I'm trying to cover up the answer right here. So what do you guys think? That is What do you guys think? This one you got to know so stop the video if you're not sure so what do you guys think that is? Do you think it's a fingernail? Do you think it's? X-rays that we're touching each other. Do you think it's static? Like what are you guys thinking like think a Possible answers here. So the answer is static. So this is static But then I want you also to think okay. Well, how does that happen? How does static happen? So this x-ray? Oh, sorry. So this x-ray right here. So how does that happen? That happens from opening up the film too fast. So for a digital x-ray that wouldn't happen, but for like a normal x-ray where you have the Package you have the foil all of that So static happens if you just simply open it up too fast because the foil Sort of rubs against the x-ray and the package and if you open it like super-duper fast That's what happens So I don't I do not only want you to know the errors But to also know what causes it and then how to fix them So for static if it's caused by the film being open too fast, how would you fix it? Open the film up slowly. That's all it is easy, right? Right easy Okay, I want to show you guys another one. That's kind of similar here Okay So the x-ray beside it. Okay. Oh Sorry you guys kind of hard to see actually I have to move it down like this Okay, this one's kind of hard to see so if you guys can't see it. That's okay, but this x-ray right here What do you guys think? I'm trying to move it so so you guys can see it's kind of hard to see though, right? Well, yeah, it's kind of hard to see it's a lot easier to see in the textbook That is a fingerprint. So if you see what looks like a fingerprint on the film, it's a fingerprint How does that happen by touching the film because as you know as you're as you're opening it up You you need to handle it carefully, right? You have to hold it by the outside edges Because if you don't then your fingerprint will get on it and then oh, there's a fingerprint. So you don't want that, right? Okay, I wanted to kind of show you guys Kind of like a trickier one So we'll do one more It's not funny. I'm trying to look for I'm sorry you guys I Know this is a good one. So this is a panorax. Okay, so look at the top panorax here Now if you're a new student, you may not really know what you're looking at So I'll tell you so the front anterior teeth on the top are large like they shouldn't look this large There is that a little bit easier. So they shouldn't look this large. Why would that happen? Does anybody know? Could it be the patient's chin is too high the patient's chin is too low. Could it be they're sitting too close? Um To the panorax machine or could it be they're too far back, you know, think of things like that So what would cause it? So I'm sorry you guys. I need some water, but it's downstairs So after the video I'll get some life So if these teeth here look too large and sort of out of proportion to the rest of the teeth It's because the patient was sitting too far back now if the patient was sitting too far forward These teeth would look too small. So how do you fix that? You make sure they are in the center and they're biting into the bite block of the panoramic machine because if their front teeth aren't Sitting in that notch of the bite block and they're too far forward, right? If if if I if what am I trying to say if again If the teeth aren't sitting in the bite block then they could also be too far back So make sure that the front teeth are Closing in oh sorry are like this You know in the notch of the bite block because that helps to keep the patient still it helps to show you where their you know head should be and That way when the panoramic machine is turned on and goes around the head It will not you know Hit them or hit them this way, right? So it's important. Okay guys So if you guys want to learn more about radiography and processing errors You should be a member inside the board exam prep Academy because we talked about all of that In fact, we have a new session coming up on such a thing because I I I had a student ask me To teach it to them again yesterday or the day before so why not right? Because you can never learn too much. So if you guys have questions, let me know and I'll see you guys in the next video