Hello everyone, my name is Skandawana Swamp. I'm from the Mohawk Nation. I originate from the Mohawk Nation and I'm now living with my family in Six Nations Reserve. I was asked to come here today to speak about my experience teaching here at Trent University. I'm currently the Chair of Indigenous Knowledge here at Trent University, which is the first of its kind, and I believe the only one in existence in all of Canada. I have been teaching now here at Trent University for the past ten years. I'm currently in my 11th year of teaching. I teach several courses on Indigenous knowledge in both the undergrad level as well as the PhD program, and have been also caught upon to share some of my knowledge in other courses around campus, in the education department and cultural studies. Some of my motivation for coming to this university to teach was really bringing the voice of my people to the university. I was given a lot of guidance and encouragement throughout my life, shown many examples from many of the people from my community in how to raise awareness and educate the outside world about my people. I bring a lot of those stories into my classroom at both the undergraduate level as well as the PhD level and share these experiences, share the teachings that I've acquired throughout my lifetime of learning. Many of the things that I share within my class are some of the rich cultural knowledge that my people have been able to maintain despite all of the struggles that we've faced since contact. And I am very grateful to my parents, to the elders in my community, to my family, to the community as a whole, and to all of our nations throughout the Ladino Shwini Confederacy for being able to hold on to so much knowledge. I am very passionate about what I teach in my courses. I am very passionate about this knowledge and ensuring it's survival into the future coming generations. My approach to teaching within the classroom is based highly upon the manner in which I pass this knowledge onto my own five children. The experience of having children who are not only able to communicate in the Mohawk language or Guanyang Geha, but are also able to communicate in the Cayuga language really uplifts me every day. I share the experience of passing on these teachings, the language, the culture, teaching them about ceremonies, and I share those experiences with my students here at the University to demonstrate to the students, faculty, staff, anybody who desires to learn more about my people that we are still here. We are a living culture. We are still practicing the things that we have practiced since before contact. And my teaching style is that of a very personal experience. It's very personal to me to share these things. I know it may not necessarily be my approach to teaching is drawn from these personal experiences in my life to relate the importance of the culture and the language to everyone. And it may not be the approach that the institutionalized learning applies, but in relation to the indigenous knowledge that I am sharing, it is very important to maintain that sort of teaching method. It's important to create a relationship with the knowledge which you are learning about. And in order to really truly understand what that relationship is, I bring in my own experiences. I bring in the stories that I've experienced since I was a child, since I was a teenager, since I was a young adult, coming into becoming a father and all of those things, they all contribute to how I approach teaching. Some of the activities that I share with my students and allow them to experience, I use a lot of hands-on learning. One of the major assignments that my students have recently participated in was the weaving of a wampum belt. This was a pretty big undertaking. It was a replica of the Wisk Nihonohanjadega Svanta, which is commonly referred to as the Hiawatha Wampum Belt. But in our language, it actually translates into the Five Nations Territorial Belt, referring to the original Five Nations that make up the Lydid Nushuni Confederacy, which are the Ganyang Gahaga or the Mohag, the Onayang Dahaga, the Onayda, Onadak Gahaga, the Ganyang Gwahaga, Kayuganation, as well as the Onondawaga, who are the Sena Kanishin. And it was a pretty big undertaking. It's a very large belt. The imagery from this belt is the foundation for the flag that is commonly used to be representative of the Lydid Nushuni Confederacy. And this belt was then donated to the Akwesasne Freedom School, located in the Akwesasne Reserve. And this past August was auctioned off and purchased by a community member from Akwesasne. And it raised $1,850 in support of the school, which is then applied to continuing the Mohawk Immersion Program at the Akwesasne Freedom School. So things like that, I've been able to incorporate into my class. While we were in the Wampum Belt, students were able to learn the history of the belt, the origins of each of the nations, and how they came to put their weapons of war aside and come to a common understanding of peace and promote the good mind and create unity amongst themselves. So I think it's a really important teaching that has been able to be incorporated into my class. I also do this project with my Indigenous Knowledge 4100 course to do the same thing to create an awareness of these belts. The students are able to learn about our treaty-making processes that existed amongst each other as Indigenous nations and then after contact with European nations. So it's important learning, learning about the history of my people, learning about the language of my people, learning about our cultural teachings, our values and beliefs by actively being involved in the hands-on activity. So I apply a lot of experiential learning within my courses. Another project that I was able to have my students participate in is the creation of a condolence cane. The condolence cane is a mnemonic device that is used by my people to remind them of the oral traditions related to the foundation of the Liddino Shunni Confederacy. This condolence cane is specifically used within an ancient ceremony that was passed on to us by the peacemaker and it is a roll call of the 50 original Lodianeso. And we do a replica of this cane to come to an understanding of the origins of each of the 50 chiefs' names, their meanings and their relationships to one another both within each of their respective nations and how those nations relate to one another. Another activity that my students participate in is the creation of pictographs, taking one of our stories and using pictograph writing to relate to to relay the message of the story. I feel it's really important to do this project as it helps students understand the importance of oral language learning. Pictographs are not necessarily a written language but it is the way that my people historically have communicated with one another. Pictograph writing was used to mark certain events that have happened. Oftentimes the historical record may tell you that these pictograph writings were found on trees and they were records of historical events. So one of the stories that I have my students produce a pictograph. One of the stories that I have my students produce a pictograph about is the origin of the clan system. The clan system of the Ludinoshuni people is our foundational teaching which provides structure to our people. The origins of the story itself relate back to our first experiences with death within our amongst our people and how at that time really crippled our society where we were really unable to to cope with that with dealing with death. And what we were able to accomplish was there was a young man who at that time had proposed to the elders that they gather at a certain place along the river. And what had happened was that as they gathered at that river this young man had given instructions for them to cross this river. And there was a log laying across this body of water and people were instructed to grab onto an overhanging vine to help them cross this river. The people followed this young man's instructions and about halfway through only half of the group were able to make it across this body of water when the vine had snapped. What resulted from this event was the creation of the two sides of the longhouse and the separation of clans. The women, the eldest women of each of the respective families that were gathered there were instructed to be mindful of any special circumstances or events that they experienced. And many of the women responded that they had seen various animals and birds. Some of them were some women in the water like the turtle and the eel. Others were were running about like the deer and the bear, the wolf, as well as the beaver. And others were flying overhead such as the hawk, the heron, and the snipe. The women on either side of this river had experienced seeing these different animals and the animals which were seen on each side of the river then became, you know, seen on each side of the river then became the clans by which each of those families were to follow. And the young man had pointed out to them that he said, Which translates into what we call in today's time matrilineal descent, meaning that our lineage goes through the women. So our clans pass on through the women's side. I am Wolf Clan, I am Wolf Clan because my mother is Wolf Clan and her mother was Wolf Clan. And her mother was Wolf Clan and so on and so forth. So all of the female relatives of these women carry on that clan into the future. So this project of doing the pictograph writing based on that teaches my students to learn and understand the meaning of the clan system beyond it being something to use as it teaches them to learn that the clans are about responsibility rather than just an identity. So our responsibility as related by this story teaches us that on one side of that river and the respective clans on that side when experiencing times of death or in any times of need that is the responsibility of the clans on the other side of that river to come to their aid. And so this works both ways when one side of the house experiences a loss of a loved one. It is the responsibility of the other side to come to their aid to take care of everything that needs to be taken care of burial, the speaking, cooking, cleaning, the digging of the grave, all of those things. So it is a really important structure for our people. Some people call it the backbone of our Confederacy. And when we experienced contact following the matrilineal line, the European nations in order to, I guess, destroy our people had to first dismantle our clan system. They did this through the creation of status cards, which follows your male lineage. And in many ways, many of the laws that were passed that were used to assimilate our people were aimed directly at destroying the clan system. In today's time, we are starting to experience a time where we are relearning our ways. We are revitalizing ways which have become weakened over time. We are relearning our languages. We are experiencing a great resurgence. And our young people are demonstrating to us that they are being born with this strength that they will uplift our people into the future. And so the experience that I share in my class are how these young people are accomplishing these things, how that long house that had become weakened in the past is now beginning to be repaired and becoming a stronger house. The long house which I speak of is not a building. It is a metaphor that was given to us by the peacemaker that we call ourselves Ludinoshuni, which is, we call ourselves, we call ourselves the Ludinoshuni, which means they who build the house. I want to share an experience that I had in my first year of teaching involving the given of an assignment on pictograph writing. In my first year of teaching here, I had offered a course on Ludinoshuni culture and traditions. And I had a student who had taken this course and one of the assignments I had given was to do a depiction of the origin of the clan system. After several classes covering this topic of the clan system and its origins and its importance to our people, learning thoroughly about how we apply the clan system within our societies and how it forms the foundation of our society as a people. The student had taken from the pages of, and grandma said, that's a book that I use as my main textbook for my courses here at Trent. And Tom Porter shares a chapter about the origin of the clan system in his book and grandma said, and students use this chapter to learn about the origin of the clan system. And they're instructed to give, they are instructed to produce a pictograph project based upon this chapter. So when this particular student had arrived to class, she came in carrying a big bundle of paper. So this, the expectation of the students for this project is to produce a, the expectation of the students in my class when producing the pictograph writing assignment is to create out of postage paper what appears to be ancient writing on a leather hide. So I walked them through the steps of how to create a pictograph assignment. I teach them how to tear at the edges of the paper to make it look more like a piece of leather hide. And they then crumple up this assignment, which is very hard on the student to do, to work so hard on an assignment and then to be expected to just crumple it up. The act of crumpling up this paper softens the postage paper giving it more of a leather like appearance. So one day, one of my students walks in and bringing in her depiction and she comes in and she has this large bundle of postage paper. I would say it was approximately three feet wide. So generally the assignment expectation is to produce a pictograph, which is about three feet wide by about four feet long. The student brought this assignment into my class and I realized it was a really large project. So I brought her up to the hallway of I brought her up to the hallway of the Indigenous Studies Department and and beginning at the stairway next to the Olive Dickson reading room, she began to unravel this assignment exposing all of the pictograph depictions of the story that she had created. In the unraveling of this assignment, she became as she was unraveling this assignment, she was walking further and further away from me to the distance of David Newhouse's office, which is approximately a hundred or so feet away from where she began. And I was in such awe that a student was able to create such an elaborate assignment and it demonstrated to me how personal this student had taken the knowledge which she was learning about. Not only did she do a depiction of the words which were contained within the chapter on the origin of the clan system that was written by Tom Porter, but she also applied much of the oral histories, the oral knowledge which I had shared in class into this assignment. This assignment was more than an assignment and even to use the word assignment to describe this is I would consider it being inappropriate because this was more of an epic art installation piece. And at the end of my first year of teaching here at the university, Tom Porter was given an honorary doctorate from Trent University. The day before the graduation ceremony, the day before the convocation ceremony where Tom Porter was awarded this honorary doctorate degree, the Indigenous Studies Department had hosted an event honoring Tom Porter as well as graduates. And as part of this ceremony, this student's work was presented to Tom Porter as a gift. And he's held on to that and to my knowledge still holds onto this piece. So over the years, in the past 11 years, I've experienced many projects come before me similar to this one. They may not all look the same, but to me it demonstrates that many of my students are coming to a true understanding of the importance of the knowledge which is being shared within the classroom here. And it is especially rewarding knowing that many of the students who are producing these projects, this may be the only exposure to this type of knowledge that they've experienced. Every year, as part of my courses, I assign a project on the Thanksgiving Address. The Thanksgiving Address is what we call in our language, which is translated into the matters which come before all else in given things. So within our communities as Lidino Shuni people, within our communities as Yunguanyang Kahaga, Yunguano Shuni people, whenever we gather together as whenever we gather together for ceremonies, for social events, celebrations, meetings, we always begin with an acknowledgement to the natural world. We begin first with ourselves as people being the youngest of all creations and we work our way up from the bottom of our feet. We're given thanks to our mother, the earth, to all the waters that are running, the oceans, lakes, rivers, streams, waterfalls, wells, all the fish and the bugs that live in the waters, to all the different types of food sustenance we have, to the medicines, to all the animals, trees, birds, we move our attention up to the sky to the four directions where the winds come from, to our grandfather, thunder beings, the two orbs of light in the sky, the what we call the elder brother sun, our grandmother, the moon, to the stars which help our grandmother moon light up the nighttime sky and bring the dew drops to the far sacred beings, messenger beings that bring our words of thanksgiving and prayer to the creator and look after us every day and every night so that no harm will come to us as we do all about this earth and finally to that place which we call the land of the creator or that original place of life. We greet all of those things and we say thank you to all of them for they sustain our lives here on this earth. It's an important teaching. It is a foundational teaching for our people. It is very important teaching that I believe is very important for students here at Trent and really everyone in the world should be learning these words to be thankful to all of creation. It teaches us the value of respect in the earth and all inhabitants, all things that come from her, all things that sustain life. I incorporate these teachings of the Honda Galihua Deku into my course and I asked the students to produce projects based on the teachings shared to them through my course lectures and through our textbooks on the thanksgiving address and it is a creative assignment that my students are able to produce. Our teaching as a people is that each and every one of us are born to this earth and we are gifted with a special gift and talent. So when I ask my students what their special gifts and talents are, many of them are artists, many of them are musicians, poets, writers, photographers, all sorts of gifts and talents are shared within my classroom. And so rather than asking my students to produce a project that is all the same, I give them the opportunity to use their own creativity in producing these projects. So I wanted to point out one project today by one of my students. Having a large classroom, when I began giving this assignment out in my first year of teaching, I had about 15 students. A couple of years ago, I had to offer a larger course on an introduction to Indigenous knowledge, which then resulted in 54 students being in my class. And now this year, I have 90 students in this course. So it's a pretty massive undertaking for my students to not only come to an understanding of what the Baha'u'llah and the Gali Hodeq are going to do, but to have them all produce these creative projects. So I want to go back to that first year when I had this large class of 54 students. It was my first experience teaching such a large class. And one by one, my students began to hand their creative projects in based upon the Thanksgiving address. I had one student who waited very patiently for the entire class to hand in their projects. She stood there holding this yellow plastic bag. And I could only guess that her assignment was inside of this bag. She held on to it very tightly and was very hesitant when it came time to hand in it to me. Before handing this project to me, she said, I want you to really take good care in handling this project. It means a lot to me. So I acknowledged her and I said, I understood. And I reached my hands out and she handed this assignment to me. I took it and just as she had instructed, I took great care in handling this assignment. When I began to go over all of these assignments, I saved this assignment for last. I had put it aside away from the others, as that was what the student had instructed and asked of me. When I finally got to this assignment, I opened up this bag. I reached my hands in and I pulled out what appeared to be folded up cloth. I began to unfold this cloth and what I began to unveil was a very beautifully decorated hand sewn, hand embroidered, hand beaded quilt blanket. I was in such awe that I took this assignment and I was very proud of this student so much that I went to my mother's house and I shared this project with her so she could see the beauty that this student had created. When I returned back to the university and handed the projects back, I asked my student to stand in front of class and to share her project with the rest of her classmates. She stood before everyone and she began to explain that she had spent 200 hours producing this quilt. I was taken aback by spending 200 hours on an assignment for a class. It spoke a lot to the knowledge which was being taught and it spoke a lot to me as a professor that I felt at that point I was really accomplishing what I was setting up to do. The student began to present their quilt to the rest of the students explaining her motivation to her designs. She had very intricately sewn, hand sewn, hand embroidered fish swimming in the bodies of water. She had beadwork to illustrate the stars in the night time sky. It was a very beautiful piece of art. I even joked and said I would like to purchase this from you. Her reply was I cannot sell it because this blanket is something that I am going to present to my future child and I was very moved at that time because to me that was a true demonstration of what Indigenous knowledge was. It was a demonstration that she understood that Indigenous knowledge is something that has to be loved. It is something that has to be cherished. It is something that you have to have a relationship with. I was very moved that day and every year I share this story with my students to help motivate them to create their own creative projects. Every year I receive assignments similar to this assignment in the passion that they put into them. When asked about how I assess my students, I look to how they walk, how they talk, how they act as a result of being in my courses. Grades, I guess I would consider in relation to my own personal learning although they are important. They sometimes do not convey the true essence of learning and the assignment that I just spoke about I feel truly is a demonstration of what has really been learned and accomplished and taken one of my courses. When I think about education and where I want to be in 10 years, 20 years as a people we've grown up not necessarily thinking in time spans of years but we say the future days to come. When we speak about our past we say things that have occurred long ago. So where I would like to begin in explaining where I would like to be in 10 years I would like to first share some insights into my own past as the youngest child of seven children to my parents Jake and Judy Swamp. Throughout my lifetime growing up within this household there were many experiences that were shared with us, many teachings. We were allowed to be actively participant active participants in our traditional governance. We traveled a lot with our parents to attend grand council meetings in Onodaga which went to Nioge or our central fire to the Confederacy. Along the way met many of our knowledgeable elders, knowledge holders, ceremonial keepers, heard many of the stories of my parents' experiences growing up in our community and what it was like to be traditional to be followers of Longhouse Ways. My mother often spoke about the struggles that she had talking about how she would often get in fistfights with other girls her age. Her and her sisters became very strong-minded women as a result of the challenges and struggles that they experienced as young girls being Longhouse within our community. When they were young being Longhouse being traditional was not something that people wanted to be. People spoke very low of people who were followers of Longhouse Ways. They ridiculed them. They suffered a lot of abuses both from within our community and from the outside laws were put in place to discourage gathering together to simply dance. Laws were put in place to assimilate us, to make us lose our culture, to force us, to do away with our traditions, to strip us of our languages. My parents grew up in this time and when they became parents they began to raise their children in a certain way according to the traditions of our people. There were other parents who were raising their children at that time who were also actively taken out upon themselves to empower their children.  They made the effort as an act of resistance, as an act of resilience, as an act of reclamation of their culture and their languages. They did this by way of giving their children a Mohawk name only. I am one of these original children who were given the Mohawk name only. As a young boy I always understood that there was a responsibility to that. I don't carry a Christian name, a common name. My name is Kahandoone. It means place of the big field. I understood what my parents were trying to do at that time. When I was a young boy I became very defiant and very strong-willed. My mother shared this story with me as a young boy that when I was about five years old she gave me a couple of dollars to buy a toy. When I got to the corner the cashier charged me tax and I told the cashier I don't pay tax. I'm Mohawk. Those were the types of values that were shared within my home. Those were the types of things that I grew up with practicing. Those are the types of things that I now share with my children who only have native names as well. When I look to the education system of the future I have to always consider what it was like for my parents when they were going to school. Fortunately for them they did not have to go to residential school but it didn't mean that they didn't experience the same type of abuses within the schools that they did attend. They were still punished for speaking their language. They were still ridiculed for being traditionally minded in any way. They were still discouraged to speak their language. I remember one time attending an event in Akwesasne. It was called the early years program and what they had done was they gathered all of the children who were in the daycares and the head start programs, senior kindergarten, junior kindergarten, grade ones through four and they brought these children together at our arena in Akwesasne called the Atnawala Kowa Arena. My children at the time were students in the program, Skawa Jila Mohawk Immersion Program, and all of their classmates, all of the kids that they went to school with, everyone that day were dressed in full outfits from head to toe, moccasins, ribbon shirts, bridge class leggings, skirts and leggings, powwows, shawls, bustles, roaches, gastoas, beadwork. There was about a hundred kids all dancing in the arena to both a big drum from Ottawa that was invited, sharing powwow music and also to a group of young men from our community who were sharing our own traditional longhouse music. I remember observing my parents when they came into the lobby and very quietly to one another, I remember them speaking to each other in the language and my father looked at my mother and he says, would you have ever imagined that you would ever see a day like this? It wasn't announced to everyone in the lobby at that time, it wasn't being directed to me, it was simply two people who had experienced a childhood of struggle, an adulthood of struggle, in trying to maintain being Ganyang Kahaga. When I think about the education system of the future, I can't help but draw from this experience because not so many years ago, the things that I speak about in my class, the dancing, the songs, the teachings could very well have ended up in me being put in jail, being punished, being verbally attacked, being physically attacked. Today I am the inaugural chair of Indigenous Knowledge at Trent University and as I had mentioned earlier, the only one of its kind in Canada. I am doing the work that I am continuing the work that my parents had started, that individuals like Tom Porter, Ron LaFrance Sr., Moes David Gung, what these individuals did to share their wealth of knowledge with our people and with the outside world. I continue that work and I try to do the best that I can possibly do to continue it on into the future to ensure that there is a voice for those people of our past that had their voice taken away. I stand in my classes sharing the teachings that were once not allowed to be shared. My students are learning about my people. They are broadening their understanding of our ways as Indigenous people here on Turtle Island. Being the inaugural chair of Indigenous Knowledge here at Trent University, I have a great responsibility not only to the University but to the people from which I come from. When I look to what I would like to see with Indigenous education in the next 10 years or Ohandu Wahni Zaladinyungi, I imagine a time when there are not only one chair of Indigenous knowledge at each university, but it would be so great to see an entire department of Indigenous knowledge holders within each of those universities, not only here in Canada, but in the United States as well. I would like to imagine a time when my children would be able to walk into a university and they would be able to be educated not only in the Western way, but to also be able to have the opportunity of becoming fully immersed and educated in Indigenous ways of knowing.


What's going on, everyone? Sam here with late sports cards. We're ripping 22, Panini clearly, Don Russ football, hobby eight box, half case break, and number six, pick your team style. We read off a list of our names in our teams. You got Alex G. Niners, Anthony P football team, Austin B. Bears, Brennan R. Saints, Brian M. Cardinals, Chris C. Dolphins, Dallas P. Broncos, Jags, Daniel C. with the Patriots. We've got Edward P. Cowboys-Ravens, Henrik J. Buccaneers, Jason W. Falcons, Jeremy H. Packers, John A. with the Steelers, John A. Q. Steelers, Johnny A.R. with the Giants, Jorge R. Chiefs, Levi R. Lyons, Long J. Browns, Manny V. Texans, Matt Z. Vikings, Matthew S. Bengels, Maximilian W. Seahawks, Michael G. Bills, Nathaniel S. Panthers, Paul L. Jets, Ray G. Titans, Sandy D. with the Raiders, Steve R. Ramm, Stephen H. Eagles, Stephen W. Colts, and Taolin P. with the Chargers. Good luck here, guys. Let's do it. All right, so what video games do I play? I rip packs back to front. I play Fortnite, I play the show, I play, what else have I played recently? That's really it, those two. Rocket League sometimes. How nervous was I on my first break? I was legitimately shaking like a leaf. I was like opening cards like this, dude. Like, that was brutal. My favorite, all right, my social security number. Probably gonna skip that one. Got Trey McBride, Rated Rookie Otto for the Cardinals, one of the last teams taken. There you go, Arizona, very nice. Isaiah Spiller and Village Jones. My favorite, go-to food. See, that's a good question, Mark, because there's like, the term go-to is kind of subjective. There's Joe Burrow, 92, throwback. Hutch and Stingley. Like, I love me a good nacho, dude. I love nachos. Man, that's probably my favorite food. So good. Gold, Davis Mills Foil. Jamo, Erica Zucana. Purple, two up to 175 for the Dolphins. Nice one there. Malik Willis Rookie and Samir White. It's red, Alec Pierce, the Rookies, to 49. Nice one there, Colts. In Hutchinson and Derek Stingley. Kyle Pitts, orange, 71 of 75 for the Falcons. Jamo and Azucanma. Raven's gone in seven. Raven's gone in nine, 10, 11, 12, now as well. So Raven's off the board for the death. Thank you there, there's Evan R. And who took him? And Trevor, thank you, Trevor. Taking them as well. Marchace. There's Malik Willis, two, 175. Purple auto for the Titans. Nice one there, Tennessee. Congrats, Titans are down to four to go now on the next break, guys. Malik Willis and Samir White. Cardinals, Browns, Texans and Jags. There's my house, Jay Herbo, Justin Herbert. Pickens and Bailey Zappie. All right. Drop you guys that link again to number seven, four to go. Some teams on sale as well. Whoa, whoa, whoa, I just missed. I've literally just missed a bunch of names and stuff. Which would you prefer, have no nose but really good smelling fingers or be blind but have really nice, what? This guy, this guy is bugging out over here. All right, so 500, what am I picking up? Something baseball probably. Prism true gold. Favorite card parallel on any product that isn't a one of one. It has to be product and parallel specific. I do love kind of a low key choice. I love the purple stars first off the line from Optic. I think that one's fire parallel. I think it's so nice. I have a Christian Wilkins. We've got a redemption. That is gonna be a Damien Pierce. There we go, Manny. Getting the Damien Pierce. The elusive Damien Pierce has now been found. Nice one there. Kyle Hamilton and Trayvon Walker. Honestly, I just got like 500 freed out. Probably like five star baseball or like something like that. There's highlights, Jonathan Taylor. Ooh, black stars. Yeah, there's an Optic baseball. It's, I mean, it's high numbered. It's numbered to like 175 or something but there's black stars in that, which is pretty cool. There's Jermaine Johnson, gold foil, sauce gardener and James Cook. That the hunt is over. Donner's premium set. There's blue Justin Fields, $2.99. Yeah, just a base auto. Tyler Algier and Trayvon Berks. That just says, yeah, clearly rated rookie autographs. Yeah, just a base. Did I end up dropping that link? Yes, I did. Okay, four to go, perfect. Trying to think, what else is everybody's favorite? Like what's your favorite like parallel and like a specific parallel from a specific product? The collection is complete. Yeah, sure. Travis Kelsey, those are cool. Stingley, Jima, shimmer guy, shimmers are nice. Shimmers are not like gold shimmer looks really good and like prism. That's also a good point too, Vaughn, if it's a color match with a certain team. Sky Mort to $99, that's why I like purple stars so much. Like a purple stars, Kyle Hamilton will be awesome. Azucanma and Malik Willis. Green Optic, glass cards, the glass from Absolute. Green Optic, glass cards, the glass from Absolute is pretty sweet, Justin, I agree there. Classic Super Bowl MVPs, those are cool. Those are cool. There's nice, Garrett Wilson, Red Auto to 49. Gratz on that one, Jets, there you go. Congrats, New York. Texan's gone in number 10 now. Zemir White and George Pickens. That was honestly one of my other ones, Tony, would be Black Pandora on Optic. That one's fire, so fire. And our My House coming up here, that is Cooper Cup. Nice one there, Cooper Cup. My House for the Rams, Bailey, Zappy, canine as well. Yeah, triple threads under 500, be pretty solid. That's a good rip right there, for sure. Again, guys, still just four to go on number seven, breaking right after this. Drop me that link again. If I can go a little over, I do Prism World, or SP Authentic Hockey, gotta auto. Let's go, let's go Manny. Bowman Lava, those are cool. Hey, nice, there we go, Paul. What a good way to start, man. Good way to start right there with a red Wilson. Hell yeah. You can get to like a downtown or something tonight too. There's a redemption, that's gonna be Drake London. Clearly rated rookie autos going out to the Falcons. Nice one there. Jordan Davis Mackerel. Okay, all right, another stipulation. No color match guarantee, so the parallel technically would have no team, what would it be? Still might go purple stars, I love me a purple stars. We've got my house, Devontae Adams, got a lot of these in this case so far, nice. Yeah, yeah, yeah. Definitely, definitely pop over, Paul. Definitely come to the shop, dude. Absolutely, love to have you here, man. Love to have you here. Trevor Lawrence. Gold foil. You have an awesome Christian Watson. The logo practice? Yeah, those are nice, yeah, those are nice. Purple power is really nice, I do like purple power too. There's Jonathan Taylor to 175. Jalen Herckelberg and Breez Hall. I did love, like back in like 17 and 18 Prism, they had purple scope to 99, and then they had green ice to I think to 75. Those were really nice. When the green ice was really sick, I was very in on the green ice. Hey, nice, that's awesome, Paul. Yeah, I'd like to meet you, dude, that'd be awesome. That's true, you will not want to leave the AC that time of year, Paul, for sure. You will be ecstatic to be in the AC. Step on digs orange to 75 for the bills. Ryan Robinson Jr. and Jermaine Johnson. Ooh, do we have a Super Bowl auto coming up? Zach Wilson, ooh, Donovan McNabb, passing the torch to 199, that's on card too. That's sweet, nice, man, congrats on that. Chris Olave and Jordan Davis. I've got a lot, honestly, spam. That keeps on fire cards. Matt Corral and Pierre Strong. Nice, that's awesome, Donovan McNabb. Craziest card, Jackson Merrill Super out of Super Auto out of Bowman Chrome was pretty big. The 101 Trout, I pulled yesterday, was pretty cool out of Dynasty. Tyrion and Davis Price, Goldfoil. Sky Moran, Calvin Ross. I pulled the 101 Cade RPA out of Select this year, the Black. I mean, there's a lot. Trevor Lawrence RPA from NT, the Stars and Stripes is pretty cool. Pulled that, like my first week breaking too. So I was like freaking out about that. That break is when I really learned about hate comments. We've got Kyle Hamilton, Raven's Rookie Auto, nice one there. Brock Birdie and Carson Strong, because it was like, I ripped a personal on like my first week break. Like Brad was still here top loading for me after like the break was over and like I got up and was like excited. Mike Singletary, nice one there on the 2002 throwback. Garrett Wilson, Rookie, K-Von Seville.  Then he comes back and is like one of the best quarterbacks in the league this year. There's Brian Robinson, Jr., Goldfoil, nice one there for the Commanders. Can I pick it? And Damien Pierce. A blue Alvin Kamara. That is 2.99, nice one there for the Saints. Alec Pierce and Romeo Dobbs. Jags, Dolphins, Jags and Dolphins gone in 10, Bears gone in 11, Manny taking the Giants in 13. Thank you there guys, appreciate that very much. We're really, really, really knocking these breaks down. John and Taylor, Goldfoil for the Colts. Romeo Dobbs and Isaiah Skull. I know, he looked that up William. DJ Morta, 175. Vilas Jones and Aiden Hutchinson. I don't believe so. I don't believe so. There was, I don't think there was a case in this. There's a lot of my houses. They're not technically guaranteed though. Sam Howell to 49, nice one there. On the auto to 49. Going to the Commanders, very nice. 34, 49, Sam Howell. Stingley and Jamo. Oh yeah, I saw most of the cards that were in Almanac. Pretty awesome. Pretty awesome. Here's George Pickens, the rookies. Azucanma and Malik Willis. Let's do a quick recap here everybody. Autos, Kyle Hamilton, Trey McBride, Malik Willis, Sam Howell, Garrett Wilson, passing the torch, Donovan McNabb to 199. Really cool one there. Damien Pierce and Drake London. That's gonna do it for the break guys. Thanks again for the fill. Next up we've got number seven, let's sell it out.


You don't have to be pretty with the tourniquet because the early stage is just slap it on proximal to the wound or at least where you think the wound is. Every time we move them we need to reassess. Crank it down until you see the bleeding slow down and then get them out of there. Our medics need to be ready to take care of the casualty. It's coming up and down normal and this side is not. You have that baseline training so that if their battle buddies enter next to them that they know how to put on a tourniquet. It's working with what you have to improvise and provide good care in less than ideal circumstances. Here we are man he's bleeding out. Special Forces medics have a critical role while deployed and it's training at their home station, Fort Carson, Colorado that makes them the best at what they do. Almost all of my medics are going to find themselves at one point or another out in the middle of nowhere with a medical question or a medical problem that they have to deal with. He's dealing with the massive hemorrhage now. Major Hunter Weingardner has the knowledge and experience to train these troops. Alright what are you doing man let me know what you're doing. And turn them into all around MacGyver medics. You know when I think back to the early 90s when I was watching MacGyver he always found a way to improvise and work with what he had and come up with solutions. Hey buddy you're going to be alright. It's something that I think the Army encourages in general is to know how to think outside the box and it applies in our medical training as well. For Major Weingardner who was born and raised in Alaska being outdoors is second nature. Yeah we did a lot of outdoor stuff in Alaska thrown up I mean it's just kind of like that up there you just have so much access to wilderness and camping and fishing and hiking is pretty much one of the main things you can do. It's a lifestyle that he continues to share with his family today. And then in the summer there is just so much to do in Colorado we hike all the time. And then rock climbing is very accessible and it's a big thing that my kids and wife enjoy as well. Almost every weekend we go to one of the local cliffs and climb for a bit. I think you've got to expose them. I think some of the training I've had helps make the guys to solutions they may not have thought about and provide them some of those examples. All of the planning, slowly lower on that and training comes down to readiness. Our medics need to be ready to take care of the casualty and that's what this training that we're doing is about. Very good.


just got a report from one of my team members that about 200 Ghazans gave their heart to Jesus in one lump sum because the Lord appeared to them in visions and dreams. I'm sure. So, as I already said, this is the biggest click baby title ever probably because it states thousands of Muslims will come to Christ and meanwhile allegedly 200 Muslims became Christians again allegedly after having a vision. The Lord appeared. Yeah, yeah.


Alone 18 years, 18 editions of the tournament, the organizer, Brian Callahan, realized that the women's performance was significantly better than their international rating. That means when the stronger women's of the world were playing a very strong male opposition, they felt more motivated and the results were better than usual. Therefore, Brian decided to organize a specific edition with a clear opposition between men and women as a main matter of that edition. Among the top 100 in the world, we only have one woman. And regarding the number of players, we have just one woman for every 10, 12 or 14 men playing chess. In a game or sport where physical strength is not important at all, I mean endurance is important, but brute force is not important at all, this is a very big mystery. Unfortunately, today in the 21st century, in the majority of the countries in the world, chess has a label of masculinity. Giving a puppet as a present to a boy is almost as strange as giving a chess set as a present to a girl. The scientific studies about the differences between males and females' brains are in contradiction. We know, of course, that brains are different because the hormones are different, but how different, how much different? That we don't know yet. It could happen that women are genetically stronger than men for certain activities and vice versa, and chess could be one of those activities, but we have to wait, we still don't know about it. Before poverty, the differences between boys and girls in chess is not big, but when the hormones come, then a big number of girls are quitting chess immediately, between 11 and 13 years old, while most of the boys keep playing chess.  Among boys, adolescents boys, it is very common that their target is to be the best in some field, while among girls, this is not that important, generally speaking. They are much more interested in making some social networks, knowing new people and things like that. Of course, it is true that some girls, when they are older and they arrive to the university, then they become very competitive, but it is too late in terms of chess in a high competition because what you are not able to progress between 12 and 18 years old, it is impossible to recover later on. But the hormones theory is in question when we see the polgar case. We have three sisters, Susan, Sofia and Judith in Hungary, who are the object of a pedagogical experiment. Both parents, this is important to remember, are professionals in education and pedagogy. And before getting married, they were already thinking about the experiment they were planning to do. They were very lucky, they had three girls, no boys, and the experiment was none of the three girls went to the school, except for exams. They were educated at home, chess was one of the most important subjects, together with mathematics, literature, history, geography, et cetera, et cetera. And well, they took some additional measures to somehow balance the situation and avoid the girls having psychological problems. In the afternoons, many people from Budapest, both older people and children, were invited to come to the house, the Polgar's house, home, to play with the girls and socialize and so on. And very important, in my opinion, they started to travel very early all over the world. In my opinion, traveling is the best school of life. So probably that was a very good way of counterbalancing the lack of social life. But actually, the results were very good. In both fields, human, I mean educational and chess, from the human point of view, those three girls are today three mothers and very cultivated, very elegant, multilingual. Everything is positive from the outside point of view, regarding the Polgar sisters. From the chess point of view, well, Susan, the older one, was female world champion. Sophie, the middle one, quit chess when she was 19, but until that point, she had fantastic results playing against men. And the younger Judith is the strongest female player in the history of chess. She's the only woman in the top ten. She was the eighth in the world at her best. And she retired in 2014. And since then, she's working very hard about chess as an educational tool. And this is, of course, a very significant case when we are talking about chess and women. One very prominent psychiatrist from the USA, Luan Brizandine, wrote two books, The Male's Brain and the Female's Brain. In one of them, she talks about one very good friend of her who was a mother of one boy and one girl. And she was obsessed with educating both of them in an equal way, with no differences. Then one day, she went to her girl's room and she discovered that the girl was cradling a track. Therefore, if the baby educated in such a way was cradling a track, what does mean? Is that genetic? Maybe. But that girl was also under the influence from other elements like TV or other people, relatives visiting the home, the family, and things like that. We don't know. Instead of just wait until the science gets more clear about this debate or this problem, we can do several things. The first one I recommend to do is starting Tomorrow Morning, is to include chess as an educational tool in preschool, I mean from three to six years old, boys and girls. We have enough evidence and a very high level of satisfaction between school teachers, specialized at that age. Chess is very good in a giant floor chess board mixed with music and dancing. You can work very important pedagogical targets, like psychometricity, laterality, memory, concentration, respect for the rules, respect for the opponent, horizontal, vertical, diagonal, first impulse control, etc. If you do so with boys and girls together, for those girls chess becomes something completely normal on a daily basis. So you are deleting completely this label of masculinity I mentioned before. Then what else can we do? Precisely what Brian Callahan and the Gibraltar organizers are doing this year, 2022, here at the Garrison Library. We have a team of ten women, a team of ten men. They are playing each other every day for ten days. That means 100 games altogether. As the average of the ratings is more or less similar, more or less similar, it's a bit higher in the case of men, but just a bit. Then I think it would be very significant to see what the result is. And if the result is a victory of the ladies, then we should seriously think about the possibility of deleting the female tournaments. I mean, now a female player can choose. She can play a tournament only with women or an open tournament with men and women together. If this tournament and more editions like this one in the following years demonstrate that women are performing significantly better when they play against men, then probably one of the best things to do is to delete, to eliminate the female tournaments.


So, last week on the program we talked about a gut-wrenching story from South Dakota where a nurse who is caring for COVID-19 patients describes how they are in denial of the virus as they literally die from it because they believe Donald Trump's lies. They believe that this is a hoax and that what they're experiencing, the illness that they feel, it's not from the virus, it's from something else. Now, another story has emerged featuring another nurse who's working on the front lines caring for COVID-19 patients and what she says is genuinely just heartbreaking. And I wanted to share her story because I think that these types of stories from nurses are really important. So she writes, I am tired. I spent the last eight months caring for COVID patients. I've missed my family and friends. I've missed birthdays and my own wedding anniversary. I've coded nurses and doctors who worked in the same hospital as I when they contracted coronavirus. I kept going. I believed my country needed my skills to save American lives, so I dropped everything and flew to New York. I've worked in South Jersey, Philadelphia, Pennsylvania, Chester, Pennsylvania, and now I'm back in Texas. We were making gains. The numbers were dropping. The curve was flattening. I was able to leave the COVID ICU. I was assigned to a non-COVID floor. I was finally able to go home. My toddler has stopped crying every time I leave the room because she was scared I wasn't coming back. It's heartbreaking to watch a happy child get sad because she thinks her mama is leaving again. Children don't understand their parents being gone for months at a time. We were finally settling in and getting back out to the new normal.  Now our numbers are climbing again. Actually, they are worse in my hospital than the first wave. I'm going back to the COVID unit. I'm going back to a small cold one-bedroom apartment and leaving my home. I'm going back to an uncertain future. I'm going back except now I'm losing hope. The worst part of it all is my little one. She is so happy that her mama is home. Now I have to leave again. I dread the holidays.  They don't have to see my child's tears. They wouldn't care anyway.  This will be the first year that she's excited about our tree and the gifts under it. I'm going to miss it all.  Then they'll bring her to my hospital. They're not kind.  They're the ones that will follow you to another patient's room to tell you their grandmother is more important than the patient you're going to see. They're the ones that will take out their airboat to blame China for the China virus. They're the ones that call me girl. They tell me how admirable it is that I speak good English and manage to overcome to get a college degree. They are racist Covid-igots and they refuse to acknowledge the harm they cause. I deserve a break. I deserve to watch my baby open her gifts on Christmas. I deserve to work without fear that today might be the day I contract coronavirus.  Hearing the story, like the last story, it brought tears to my eyes because in the last story, the South Dakota nurse talked about how painful it is to see patients who she cares for and denial, but this story, it really gives you the perspective of a nurse. This just reinforces the reality that when this is all said and done, these nurses are going to have PTSD. They're going to have decades of trauma from this experience. They're putting everything on the line, sacrificing their own lives to care for people in a country that don't seem to take the virus seriously.  It's a joke.  And then this is the cost. It's taking a toll on the personal lives of nurses and doctors who have to give up everything to fight. And they're putting their lives at risk. This to me, it might have hit me harder than the other story with the South Dakota nurse. Because even though that's sad as well, this really just shows you that this is not an easy job. The trauma that they're experiencing is comparable to veterans of war, like what they're seeing. They're seeing their colleagues die. They're caring for patients that are saying racist things to them. It's just, it's so sad and devastating. And I've said this before, but I don't think we're truly going to grasp the scale of devastation from this virus until decades later. I mean, when there's something like 9-11, which is a singular event where 3,000 Americans die, you can easily reflect on that because it's just this one sudden shock. But the thing about these types of pandemics is the devastation occurs at a more gradual rate.  If he feels that heat, he's going to jump out immediately. But if you throw a frog into a pot and then you gradually turn up the temperature, he's going to get accustomed to it. And that's what I think is happening with COVID-19. As the numbers tick up, as we reach more than a quarter million deaths, people tune out. The number just is too big for our minds to fathom psychologically. So I think maybe there's some form of protection that we're imposing on ourselves by putting up this wall, or maybe we're just growing numb to it. Either way, people who are fighting this virus firsthand, like this nurse, she doesn't get to be numb to it. She sees it every single day.  But folks like this, they don't have that luxury. And their families are suffering for this because they're choosing to fight this virus and save lives. And what do they get in return? Nothing. And this hits close to home because I have friends and family members in healthcare who are working with COVID patients. And when I hear stories that they're putting their lives at risk and getting exposed to the virus, it's horrifying. We're starting to see a let at the end of the tunnel because we're having multiple vaccines show to be pretty effective, highly effective even. But how much devastation will we see before getting to that point?  It's just, it's horrifying to think about. So I think that these stories are important. Like I don't believe we should look away from this. I think we have to face this and we have to do something about this. Nurses and frontline workers are going to be absolutely traumatized for decades. And we have to take care of them. We can't just abandon them. We live in this cold, late-stage capitalist society where we don't look out for our own. So this hit close to home and this thread was really informative. We oftentimes, if we're not in this position, don't have to think about it. But when we hear from these folks, man, is this horrifying.


Hi, I'm Tobias. I work for Vision and I live in Zurich, Switzerland. Vision operates managed services for the customers all around the world, even in Australia for the Australian government. Usually, the customers have high security requirements and some of them are in highly regulated areas like banks, insurances or telecommunication companies. About a year ago, we decided to base our next-generation managed services offering on Kubernetes and discovered Crossplane as a potential control plane to achieve that. With our open-source tooling called Project Syn, we created the basis to orchestrate configuration on a huge fleet of Kubernetes clusters, including the deployment and configuration of Crossplane itself. Our first implementation is Crossplane as the orchestration control plane together with Project Syn is made for the biggest Swiss telecommunication company called Swisscom. At the beginning, Swisscom offers Redis and Mariah de Vigalera in their internal services marketplace as a managed service, running on Kubernetes at massive scale. The amount of expected service instances is so high that it's not possible to run them all on a single cluster of their internal Kubernetes offering. These services are currently consumed by applications running on Cloud Foundry and the services need to be available as a full-sales service offering in their internal marketplace. It is planned to extend the offering to users of the managed Kubernetes offering called iCube using the Kubernetes Service Catalog. All these services are running in Swisscom's own data center and infrastructure with high security measures. For matching Swisscom requirements, we had to implement an open service broker API application which maps Crossplane concepts to the concepts of the open service broker API specifications. As the ideas behind Crossplane matched the ideas behind the open service broker API very well, we were able to write a translator between these two worlds called the Crossplane Service Broker. In this diagram, you can see that the service offering maps to the composite resource definitions, service plans map to compositions, and service instances map to composite resources. All are integral concepts of Crossplane. The Crossplane Service Broker operates solely on Crossplane objects and no other state is needed. Let's have a look at how this looks like in a live demo. We'll see already this instance provisioned on the service cluster which was requested by a user via the service catalog. The demo environment consists of three local K3D clusters and this architecture represents a real-world example. The Crossplane cluster in the middle of this diagram exists once and runs Crossplane and the Crossplane Service Broker. The services itself are provisioned via the Crossplane Helm provider on the service cluster from which many of them could exist and in reality a lot of them exist. The end user is using the services from the consumer cluster by using the Kubernetes Service Catalog. Now let's dive into it straight away. In the middle you see the control cluster. This cluster is running Crossplane and we will now have a look around what is available in this cluster. First, we will have a look at the composite resource definitions. You see there is already this instance defined. This composite resource definition also has a lot of metadata available which is then consumed by the Crossplane Service Broker to be presented to the user of the broker. When we look at the compositions which map to the service plans on the Open Service Broker API, you can see that there is one plan defined which is called ready small and this is represented by this composition. Also this composition has metadata which again is used by the Crossplane Service Broker to be presented to the user of the broker. Carrying the cluster for ready instances shows us that there is currently no ready instance provision. Let's change that. We will switch now to the consumer cluster and check what brokers are available on this cluster. The only broker configured at this time is the ready broker which is ready. Carrying this broker for available services is returning us just one service. It's the ready service and one plan, the small plan which we can now provision. This is very easy with the Service Catalog command and at this time the service is getting provisioned what we can see with this cat instances command which shows us the state provisioning. Going back to the control cluster, now we can see that there is now one ready instance object available. This has been created by the Crossplane Service Broker on the call from the consumer cluster. This is now being provisioned by the Crossplane Helm provider and we can see that there is already a release object created by Crossplane and this actually instantiates a Helm chart on the service cluster and this is already done here down on the bottom of this window in the service cluster. Also this service is provisioned into its own namespace which we can now have a look into. And see what ports are available in this namespace. So you can see the ready service is already up and running and if you go back to the consumer cluster we can see that the status is in this time ready. So the service is available for the end user to be consumed. For that we are now creating a service binding which returns us all the needed information to actually connect to this service. This is now done. The status is already ready and this created a secret on the consumer cluster ready to be used by the application. This secret contains information like the server, IP addresses, ports, usernames, passwords and all other parameters which are needed to contact this service actually. That's the end of the demo. Let's go back to the slides shortly. If you want to try this out yourself it's hosted on GitHub. The full demonstration is available on the URL displayed on the slides. The Crossplane open service broker API is open sourced on GitHub and it's already being used in production and will be gradually improved over time. We have some points on the roadmap already. So the first thing we will do is implement authentication with bear token which could contain meta information for example for access control or for filtering plans which are available to this particular user or team whatever information is stored in the token. This will allow us also to as mentioned implement the plan filtering on the broker side. We will also implement asynchronous binding operations and last but least we have plan upgrades on our plate so that we can operate for example from small to medium plans and so on. We work on these features over the next weeks and months. Some of these features are depending on features in Crossplane which will be hopefully available very soon. If you want to know more about what we did please reach out to me at my email address or on Twitter. Thanks for listening and enjoy the Crossplane community day.


Hello, I welcome you all once again to my channel explore education and I am Dr. Rashmi Singh assistant professor department of education as a skarna girls degree college University of Allah now a days. We are talking about Research methodology in which I have taken the topic of qualitative research My last video was on grounded theory and today. I'm going to discuss positivist versus naturalist paradigm Okay, and the lecture will be in bilingual mode and do subscribe my channel so that you can get my future videos too And this video will be very useful for your research purposes and various competitive teaching examinations Okay, so let's start first of all In the last video we talked about grounded theory and I wanted to talk about naturalistic inquiry but before talking about naturalistic inquiry I thought that you should understand naturalistic paradigm. Then you will understand naturalistic inquiry Naturalistic inquiry is an umbrella term Qualitative research methodology approaches because there are a lot of a lot of strategies of quality research So positivist versus naturalistic paradigm is because the quantitative researches that we have borrowed from natural sciences So the paradigm that is positivist and that was before Naturalistic or qualitative then it is not less than that I mean later on they have unreliable unvalidated words So that's why we need to know what is the paradigm shift between positivist and naturalistic So first of all paradigm is the most used word paradigm paradigm paradigm we use paradigm shift paradigm shift in this paradigm shift in that What is this paradigm? Paradigm is a framework containing the basic assumptions It is a framework of many human beings ways of thinking to know what we think and methodology and that is our way of working that are commonly accepted by the members of the scientific community It is a framework of some studies of the scientific community which has some basic assumptions a particular way of thinking and a methodology That is the paradigm That is the pattern of a work a framework in which the assumptions, thinking and methodology are accepted I am not saying that I am following the same paradigm You are following the same paradigm We are going in a different direction It can't be possible Ok then where does this word come from So many people must know It is very popular It is very popular I mean it is mentioned Thomas Goon In his 1962 He was writing a book in 1962 What is the structure of scientific revolutions and it is very influential in his book He mentioned the concept of paradigm Before that We don't get the term paradigm We don't get anything about it So, Thomas Goon What is the structure of scientific revolutions In which time did he come So many questions come from here Then the classic work of Goon Sorry Has made it clear that Researchers conduct their enquiries within a framework of characteristic assumptions I mean they have made it clear that the researchers who do research When they do their enquiries When they do their research They are in the framework of characteristic assumptions I mean They are in a particular paradigm Goon refers to this integrated set of assumptions that lead researchers to see the world in a particular way as a paradigm I mean He has said that the first set of researchers is to see the world in a certain way In the world His participant Sorry, his You can say Sample, population All these things are coming Which we have to research So, he has a set of patterns to see Being socialized into a particular paradigm involves more than just learning the exemplars of the field It also involves learning to see, think about and act towards the world in a way consistent with expectations, demands, attitudes and other assumptions of the paradigm So, I mean In the paradigm We have to decide how to see how to think how to act And the assumptions of our paradigm will be consistent according to it This is the paradigm Then What is the positive paradigm and what is the naturalistic paradigm What are the positive vists They think in a certain way They think in a certain way They see and act and how to do naturalistic What is the positive vist If we see What will we say that the positive vists claim there is a single objective reality What is the solution There is no way to find it There is no truth There is no incident There are positive vists There is no cause There is no relationship What is the positive vist What should we believe What is the realist What is the realist What is the realist What is the search It is objective Objective means The way I see it, you can also see it. You can see it 30 times more than that. There is no one in the world who can see it. It is a single reality, objective reality. That can be observed and measured without bias using standardized instruments. That means it can be observed, it can be practiced, it can be analyzed without bias. That means there will be no bias in it. I will do it, you will do it. No one will be able to see it. No one will be able to see it. If we are using standardized instruments, then what are the naturalists? Naturalists and, in particular, Interpretive constructionists. Look at this. Interpretive. Interpretation of the event. That means they will construct. That means every person will construct according to his own. What do they accept? That there is a reality. There is a reality for them as well. But do they believe that it cannot be measured directly? They say that you cannot measure it directly. Why? Only perceived by people. Because this reality is perceived only by people. And if every person is different, then the interpretation of each person will be different. The construction of each person will be different. Each of whom views it through the lens of his or her prior experience. If I see an event, then according to my past events, I cannot see it according to your past events. If you see that event according to your past events, then you cannot see it according to your past events. Then reality cannot be single. That means realities are multiple realities. Objective reality cannot be possible. Reality can only be subjective. In accordance to naturals. They are saying that we interpret our own experience according to our expectations. That is why you cannot directly observe or measure reality. That lens affects what people see and how they interpret. What define this lens? How do we make our lens? How do we observe our own experience, our own knowledge, our own attitude, our own aptitude, our own knowledge, our own experience? You are observing it yourself. That means that each person's lens is different. So how can it be possible that every event will be the same interpretation? It can't be possible. What we know then is not objective. That is why we cannot know that objective. It is always filtered through people, always subjective. That is why whatever the event is, whether it is social interaction, relationship, phenomena, experience, it can never be objective in naturalistic paradigm. That is what I said. It will always be subjective. Because it will always include the self of the person. We have to look at it like this, we have to look at it scientifically. According to the termontic terminology. So if we don't do positivist and naturalistic, then we should go to ontology. Now we will talk about ontology and epistemology. That means we will talk about philosophy. What are the main branches of philosophy? What are the main branches of philosophy? Epistemology, Metaphysics and Exeology. What is epistemology? What is science? What is metaphysics? What is your exeology? What is your face? So ontology is the branch of metaphysics. That means it is concerned with the nature of being. Why is it? Reality, existence. With these questions, what is the essence of epistemology? What is the knowledge of science? And how will we get to methodology? What is the method? So if we go to ontology, then the positivist are realists. Whereas naturalists are relativists. So what is realist? What is positivist? There exists a single reality. The reality is that there is only one single, independent of any observer's interest in it. That means there is no interest in the observer. There is no interest in the observer. Why? Because it is objective. Operates according to immutable natural laws. Many of which are causal in form. Truth has defined a fact as isomorphic with reality. That means their truth is static. I will see their truth. You will see the world in the same way. Why? Because it is single. It is objective. That means it is realist. But what is naturalist? Relativist means that in comparison to you, in comparison to me, relativism will come. As we will see, you cannot see it. That is why they say there exist multiple socially constructed realities. That means the realities are socially constructed. They are in great pain. Ungoverned by any natural laws. No one is governing the natural laws. Truth is defined as the most informed and sophisticated constructions on which there is consensus among qualified critics. That means their truth is reality. In the same way, consensus can be made if there are some very critical and qualified people. Then epistemology. What is their knowledge? Objectivist. It is possible for an observer to exteriorize the reality study remaining detached from it and uninvolved in it. That means if a researcher researches according to positivist, quantitative researchers then the subjectivist will be involved. Their positivity and characteristics should be objective and biased without any preconceived notion. What is their naturalist? They say that knowledge is not objective. It is subjective. Why? Because it is inquired into an interlocked in such a way that the findings of investigation and the literal creation of the inquiry process. How is it possible that our self is not included in it? We will ask this question next. What will be the question that depends on our previous knowledge and our knowledge, our experience and our experience. It is not possible that a qualified researcher should be detached or unbiased. He has to learn balancing. I have already discussed when he should be detached then the research increases. As a result of the research, the researcher does not even go to the data collection or send a questionnaire or collect a questionnaire. It is not objective at all. Then methodology means methodology. What is the method? Interventionist means positivist approaches them. Why? Because they can have a positive effect in which they can see the variables of one variable to another. The context is stripped of its confounding influence so that the inquiry can cover the truth explaining nature as it really is leading to the capability to predict and control. They are asking what is the goal here? Where do we have to go? What can we predict? We have to generalize that means we can predict in positivism. When naturalists say everything depends on the interpretation then where is the prediction? There is no prediction, no control, no generalization. Herminitic says this context is construed as giving meaning and existence to the inquiry. We are going to research what is our subject and what is our purpose? What will we predict? What will we control and generalize? The methodology is dialectic of iteration analysis is going on, re-iteration is going on, re-analysis is going on and so on. All these arguments come together and then emergence of a joint understanding of a case. The outcome is inter-viewer with the interlocking of the two. This is between positivists and naturalists. When we are studying naturalistic paradigm we have to immediately believe that reality is subjective, multiple, socially constructed. It cannot be totally knowable. The post-positivists or naturalists say that you cannot know anything. Even positivists say that anyone in the world can know in the same way. If he experiments in the same controlled condition. Conclusion is that positivists argue that the scientific research method produces precise, verifiable, systematic and theoretical answers. You can verify our answers and you will get the same result in accordance to positivists. Systematic is going on. When you want to know the theoretical sampling, which data you want to know, you can give it to us. You cannot tell anything from the beginning. When they suggest that the use of scientific method provides answers that are neutral and technical. Why? Because we are not involved in this. And can thus be universalized and generalized to all contexts. So in all contexts, you can generalize because context is free. Who is positivist? What are we naturalistic? We are naturalistic. In the context, interpretation is coming out of the context. While naturalists argue that behavior and phenomena can only be studied in real world settings. Context is at the top of the world. And it is especially very available for studying behaviors and actions that may not be replicable in control lab setting. So anytime your research which is naturalistic, qualitative research methodology cannot be verifiable nor can it be replicable. If anyone else does it, it cannot be possible. There is no assumption of this. So a different mindset is positivistic paradigm and a different mindset is naturalistic paradigm. So the person who can establish the context which you understand in the context should do the same research. So I have completed a very interesting topic for research methodology that is relationship in comparison between positivistic and naturalistic paradigm. So thank you all and don't forget to like and subscribe my channel Explore Education. Join my Telegram Group 2 for further communication. Then from my side.


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Bobby Sullivan, a 21-year volunteer of the Pikeville Medical Center, passed away on Friday, July 22, leaving those he worked with at the hospital to mourn his passing and remember his life. Bobby Sullivan volunteered at Pikeville Medical Center for 21 years. He had a little over 11,000 hours. So Bobby basically helped with our customer service. He assisted me with the volunteers, with our teens during the summer program. So he was instrumental in a lot of different areas within the hospital whenever it comes to greeting our guests and making sure that people got where they needed to go to. Despite his physical disabilities, Bobby made an enormous impact on the people he worked with and the people he interacted with at the medical center. Bobby Sullivan made a large impact. No matter where he went, he was always known as little Bobby, but he always made a big impression because he had the biggest heart. So with his impact, it was enormous to our patients, our staff, our teen volunteers, the patients' families. Everywhere he went, he made a difference. I think people will remember Bobby because he had such a warm heart, a sense of humor. He never met a stranger, so he was always warm and welcoming. But he was eager to learn, so he would ask a lot of questions and get to know that person. So he, like I said, just was a great spirit. Experienced heart specialist and subspecialist collaborating for the benefit of your care. Top 10% national hospital rankings for patient safety and heart attack and heart failure treatment. The technology is skilled to perform extraordinary complex, minimally invasive cardiac, electrophysiology, interventional and structural heart surgeries. This is a heart and vascular institute at Pikeville Medical Center. When it comes to your heart, place your care in our hands. Bobby didn't just make an impact on the workers of PMC, but also the volunteers, some of them as young as 14. Bobby was very instrumental in playing a role model to our teen volunteers, and you know that's so instrumental. We started age 14 with volunteering, so he always said, Danilu, we need to make sure that they know how to act when they're at the hospital and be professional and know that this is their hospital and it's for their community. And he wanted them to see what they could do for their community. He didn't want them to just think volunteering was volunteering. He wanted them to know that they made a difference. And so that was his legacy, I think, with that. So throughout those 21 years, he helped me with basically 21 summers of all these teens coming in. So that's hundreds and hundreds and hundreds of these teens that he impacted. Being him sometimes would joke that some of them are doctors and lawyers now or nurses, and it really made him proud to know that he was a part of that. A memorial was held at the Pikeville Medical Center for Bobby following his passing where those he worked with showed up to remember him. A wreath and photo of Bobby currently set at the main entrance of PMC in his memory. For Mountaintop News, I'm Kelsey Dean.


Japan is a name that rings a bell in everything from electronics, cars, airplanes, drones and ships. This is a country that featured prominently in the Second World War as part of the axis of power with Germany and Italy, the country that has often made history, becoming the first nation in the world in the history of mankind to be nuked by the United States. Japan holds a very special place in Asia and the world economy. The people of Japan themselves are very industrious and enterprising. Without oil, they put one of the most advanced economies in the world with a powerful reserve currency to march. Recently there has been an upward growth of the Muslim population in the country and these trends are coming against the backdrop of the decline in birth rate in Japan and the need for more traditional orientation Islam, I guess, could help the country solve some of its very dangerous challenges of racism, the crazy birth rate and social cohesion. I was thrilled when I took a look at the recent statistics released by the Pew Research Center. It estimated that there were 185,000 Muslims in Japan in 2010. However, nine years later in 2019, it was estimated that the numbers rose to 230,000 with the Japanese converts accounted for over 50,000 of the estimated numbers. Pretty interesting is that Japan now has more than 110 marks compared to 24 in 2001. It's like all Muslims around the world here in Japan, we are so few. This is the opportunity. Asalaamu alaikum brothers and sisters, welcome to another episode of the Open-Minded Thinker Show. Please like and share this video to let YouTube show it to others, especially our brothers and sisters in Japan, where even though Islam is growing, it's still only accounts for less than 0.1% of Japan's population. Don't forget to join us as well by subscribing to the channel to help us grow better. It's becoming interesting by the day that Japan and its East nation is becoming increasingly religious with the exponential growth of Islam among the young population. In fact, this is the best time to do Dawa in the country. My name is Salman. I'm from Japan. I was born in Seki City, Giku Prefecture, Japan. And I was in Islam 25 years ago in Japan. It is said that my family came from a samurai clan originally. And your town is known for making what? It's a samurai sword. For the 750 years, they are producing samurai sword. So brother Salman, what are you doing in Kata? Well, I do Dawa, especially for the Japanese non-Muslims. And the Japanese understand Japanese more than any language, right? More than any language, right? How many Japanese people have you spoken to and how were the conversations? Alhamdulillah, 218 Japanese non-Muslims, yeah, and established quality communication, conversations in Katara, Masjid, in Doha. And how was their response? What kind of things did they say? Well, our response was basically they are very first time to know Islam. It's really first time to visit Masjid for the first time in their life. So I introduced very basics of Islam, especially how to eat, especially the existence of God and the oneness of God. And they are really surprised to know that the logic behind how muslims logically believe these things. And they actually agree, they understand these points. One could say nothing but remain optimistic about the growth of the faith in Japan. But before we hop into the next scene, let me intimate you about what really is causing the inhibition of the growth of the country. I will be offering two reasons. Now let's make it three. One now and then the remaining two after another video. I will love you guys to watch. Our lack of missionary activities. The muslim community in Japan has been criticised for not engaging in effective missionary activities to promote the religion among the Japanese population. This has resulted in limited outreach to the local population, which can make it difficult for people to learn about Islam and consider converting. Nevertheless, YouTube has changed all that. But you need to share videos like this. Now we are at Mecca. It's a famous mosque. I'm going to go there. It's amazing. We are finally here. The biggest mosque in Mecca. It's been a long time since we've been here. We are going to stay here for 7 weeks. We are going to stay there for 7 weeks. We can go there. It's been a long time since we've been here. 7 weeks. There are a lot of people here. It's been a long time since we've been here. It's been 20-30 minutes since we've been here. We are going to go to the center of the mosque. This is Mecca. There are a lot of people here. There are a lot of people. It's like a passion for everyone. I'm sure that in Japan, we can't taste it. There is absolutely no such thing. Everyone believes in God. We pray for God. At that moment, we all prayed. We prayed for God. We feel that there are a lot of people here. It's a moment when everyone is one. We pray for 17 million people. We are all here. We believe in God so seriously. It's a great experience for people who are saved. I can feel that. It's a great experience. There are a lot of people here. There are a lot of people here. There is a lot of people here. There is a lot of people here. There are a lot of people here. We are all here. It's amazing. We will be back in three weeks. Let's do our best. This is amazing. It's amazing. We have to run to the green zone. Oh, my God. We are on the way. After we got on the road, I was surprised. I was surprised. Finally, we are in the 7th place. I'm so happy. I'm so happy. Finish. Finish. We are here. It was a great experience. It was a long journey. It took about 3-4 hours to walk. It took about 3-4 hours to walk. I didn't expect to walk like this. It was better than I expected. It was better than I expected.  This leads to the remaining two reasons I promise to let you know. There are predictably dominance of traditional religion. Japan has a long history of traditional religions, especially Shintoism and Buddhism, which are deeply rooted in the country's culture and society. This can make it challenging for Muslims to gain a foothold and compete for attention and influence among the population. Negative stereotypes and perception there are, I mean, negative stereotypes and perception of Islam and Muslims in general in the country, Japan, which can create a barrier for people who might otherwise be interested in the religion. This can include fear of terrorism or a lack of understanding of Islamic beliefs and practices. This opens up an opportunity for us to girt your line and propagate Islam through social media in Japan and inshallah we'll be able to see more of this person in the next video. This is the first step I've learned. After the first test, I would like to ask you about your background and what you've been doing. First of all, I think everyone will think you're watching this, but what are you going to do? This is a question that I can answer, but I've never been to Japan before I was born and raised in Japan. I've never been abroad until I entered university. That's right. Of course, I didn't know the life of Islam. However, in 2015 when I was in university when I was in third grade, there was a chance to study in a country called Brunei. In Brunei, 70% of the country was Muslim. In 2015 in the Middle East Japanese journalists were killed in the Middle East. That's right. I didn't have a negative image in Japan. That's all I had. That's right. When I was in third grade, when Islam came to the media, I didn't have a negative image. For example, Islam or Islam I've never seen a negative news in Islam. It's all about negative news. That's right. When I went to Brunei, my image changed to 180 degrees. Until now, I've only seen the image of Muslims in the media. I had to live and spend time with them. In that way, what they believe or think or act can be understood. As I was learning that, it was a wonderful way to live. By the way, in 2017, I returned to Islam in 2017. That was my experience. Let's live it there, people. Until next time, Assalamu alaikum.