Live from San Jose, California, it's the Cube, covering Big Data Silicon Valley 2017. Okay, welcome back everyone. Live here in Silicon Valley, San Jose is the Big Data Silicon Valley in conjunction with Strata Hadoop. This is the Cube's exclusive coverage over the next two days. We've got wall-to-wall interviews with thought leaders, experts breaking down the future of Big Data, future of analytics, future of the cloud. I'm John Furrier with my co-host George Gilbert Wiggy Bond, our next guest is Jan House Sun, who's the co-founder and CTO of Transwar Technologies. Welcome to the Cube. You were on during the, 166 days ago, I noticed, on the Cube previously, but now you've got some news. So let's get the news out of the way. What are you guys announcing here this week? Yes, we are announcing our 5.0, the latest version of Transwar Data Hub. So in this version, we would call it probably the revolutionary product because the first one is we embedded communities in our product. So we allow people to isolate different kind of workloads using Docker and containers. And we also provide a scheduler to better support mixed workloads. And the second is we are building a set of tools allow people to build their warehouse and migrate from existing or traditional their warehouse to Hadoop. And we are also providing people capability to build a data mat, actually. It allow you to interactively query the data. So we build a column store in memory and on SSD and we totally write the whole SQL engine. That is a very tiny SQL engine allow people to query it very quickly. And so today that tiny SQL engine is like about five to 10 times faster than Spark 2.0. And we also allow people to build cubes on top of Hadoop. And then once the cube is built, the SQL performance like the TPSH performance is about 100 times faster than existing database or existing Spark 2.0. So it's super fast. And actually we found a pilot customer so they replaced Teradata with our software to build a data mat. And we already migrate 700 reports from Teradata to our product. So the performance is very good. And the first one is we are providing a tool for people to build machine learning pipelines. And we are leveraging TensorFlow, MXNet, and also Spark for people to visualize to the pipeline and to build the data mining workflows. So this is kind of like data science tools. It's very easy for people to use. Okay, so take a minute to explain just first because that's great. You have the performance there. That's the news out of the way. Take a minute to explain, how you can transform your value proposition and when people engage you as a customer. Yeah, so people choose our product. The major reason is our compatibility to Oracle, DB2, and Teradata as a SQL syntax because they have built a lot of applications on top of those databases. So when they migrate to Hadoop, they don't want to rewrote the whole program. So our compatibility, SQL compatibility is a big advantage to them. So this is the first one. You know, we also support full answered and distributed transactions on top of Hadoop so that a lot of applications can be migrated to our product with few modifications or without any changes. So this is the first advantage. The second is because we are providing even the best streaming engine that is actually derived from Spark. So we apply this technology to IoT applications. You know, the IoT application, they need a very low latency but they also need very complicated models on top of streams. So that's why we are providing full SQL support and machine learning support on top of streaming events. And we are also using even driven technology to reduce the latency to five to 10 milliseconds. So this is the second reason people choose our product. And today we are announcing 5.0 and I think people will find more reasons to choose our product. So you have the compatibility with SQL, you have the tooling and now you have the performance. So the kind of the triple threat there. So what's the customer saying? When you go out and talk with your customers, what's the view of the current landscape for customers? What are they solving right now? What are the key challenges and pain points that customers have today? We have customers in like more than 12 vertical segments and in different verticals they have different pain points actually. So take one example in financial services and the main pain point for them is to migrate existing legacy applications to Hadoop. You know they have accumulated lots of data and the performance is very bad using a legacy database. So they need a high performance Hadoop and Spark to speed up the performance like reports. So, but in another vertical like in, logistic and transportation and the IOT, the pain point is to find a very low latency streaming engine at the same time they need a very complicated programming model to write their applications. So another example like in public sector, they actually need a very complicated and a large scale search engine and they need to build a little capability on top of such engine. They can search the results and as a result in the same time. You on how as always whenever we get to interview you on theCUBE you toss out these like gems sort of like, you know diamonds are like big rocks that under millions of years and the incredible pressure have been like squeezed down into these incredibly valuable kind of, you know value sort of minerals with lots of goodness in them. So I need you to unpack that diamond back into something that we can like make sense out of or I should say that's more accessible. The, you've done something that none of the Hadoop distro guys have managed to do which is to build databases that are not just decision support but can handle OLTP, you know operational applications. You've done the streaming. You've done, you know, what even Databricks can't do without even trying any other stuff which is getting the streaming down to event at a time. Let's step back from, you know, all these amazing things and tell us what was the secret sauce that lets you build a platform that's advanced. So actually we are driven by our customers and we do see the trends that people are looking for better solutions. You know, there are a lot of pain to set up a Hadoop cluster to use the Hadoop technology. So that's why we found it's very meaningful and also very necessary for us to build a SQL database on top of Hadoop. And like, so quite a lot of customers in FSI they ask us to provide ACID and digital transaction capability on top of Hadoop because they have to guarantee the consistency of their data. Otherwise they cannot use the technology. At the risk of interrupting, maybe you can tell us why others have built the analytic databases on top of Hadoop to give, you know, the familiar SQL access and obviously have a desire also to have transactions next to it so you can inform a transaction decision with the analytics. One of the questions is, how did you combine the two capabilities? I mean, it only took Oracle like 40 years. Right, so yeah, actually our transaction capability is only for analytics, you know. So this OATP capability it is not for short term transaction applications, it's for data warehouse kind of workloads. Okay, so when you're ingesting? Yes, when you're ingesting, when you modify your data in batch, you have to guarantee the consistency. So that's the OATP capability. But we are also building another distributed data storage and a distributed database and that are providing that with OATP capability that means you can do concurrent transactions on that database. But we are still developing that software right now. Today, our product providing the distributed transaction capabilities for people to actually build a data warehouse, you know, quite a lot of people believe the data warehouse do not need a transaction capability but we found a lot of people modify their data in data warehouse, you know, they are loading that continuously to data warehouse like the CIM tables, customer information, they can be changed over time. So everyday people need to update or change the data. That's why we have to provide transaction capability in data warehouse. Okay, and then so then we'll tell us also because the streaming problem is, you know, we're told that roughly two thirds of Spark deployments use streaming as, you know, a workload. And the biggest knock on Spark is that it can't process one event at a time. You know, you got to do a little batch out of them. Tell us some of the use cases that can take advantage of doing one event at a time and how you solve that problem. Yeah, so the first use case we encounter is the anti-fraud or fraud detection application in FSI. So, you know, whenever you swap your credit card, the banker needs to tell you if the transaction is fraud or not in a few milliseconds. So, but if you are using Spark streaming, it will usually take 500 milliseconds. So, and the latency is too high for such kind of application. And that's why we have to provide, even to put time, so that means even driven processing to detect fraud, so that we can interrupt the transaction in a few milliseconds. So that's one kind of application. The other kind of requirement come from IoT applications. So we already put our streaming framework in a large manufacturer factory. So they have to detect the malfunction of the equipment in a very short time. Otherwise, it may explode. So if you are using Spark streaming, probably when you submit to your application, it will take you hundreds of milliseconds. And when you finish your detection, it usually takes a few seconds. So that will be too long for such kind of application. And that's why we need a low latency streaming engine. But you can see it is okay to use Storm or Flink, right? And the problem is we found it is very, they need a very complicated programming model that they are going to solve an equation on the streaming events. They need to do the FFT transformation. And they are also asking to run some linear regression or some like a neural network on top of events. So that's why we have to provide like SQL interface and we are also embedding the CEP capability into our streaming engine so that you can use the pattern to match the events and to send out alerts. So SQL to get a set of events and maybe join some and the complex event processing CEP to say does this fit a pattern I'm looking for? Yes. Okay. And then with the lightweight OLTP, that or any other new projects you're looking at, tell us perhaps the new use cases you'd be appropriate for. Yes, that's our future product actually. So we are going to solve the problem of a large scale OLTP transaction problems. Like, so you know a lot of, you know in China, there's so many population like in public sector or in banks, they need to build a highly scalable transaction systems so that they can support very high concurrent transactions at the same time. So that's why we are building such kind of technology. You know in the past, people just divided transaction into multiple databases like multiple Oracle instances or multiple MySQL instances. But the problem is if the application is simple, you can very easily divide a transaction over the multiple instances of databases. But if the application is very complicated, especially when the SV already wrote the applications based on Oracle or traditional database, they already depends on the transaction systems. So that's why we have to build same kind of transaction systems so that we can support their legs applications but they can scale to hundreds of nodes and they can scale to millions of transactions per second. On the transactional stuff? Yes. Because just correct me if I'm wrong, I know we're running out of time but I thought Oracle only scales out when you're doing decision support work, not when you're doing OLTP, not that it can only, that it can maybe stretch to 10 nodes or something like that. Am I mistaken that? Yes, they can scale to 16 to 32 nodes. For transaction work, for Oracle. But so that's the theoretical limit but like Google F1 and Google Spanner, they can scale to hundreds of nodes. But the latency is higher than Oracle because you have to use distributed protocol to communicate with multiple nodes so the latency is higher. On Google? Yes. On Google. The latency is higher on the Google? Because it has to go all the way to Europe? Or Oracle or Google? Google. Google, okay. Because if you are using true face committed protocol, you have to talk to multiple nodes to broadcast your request to multiple nodes and then wait for the feedback. So that means you have much higher latency. But it's necessary to maintain the consistency. So in a distributed OITP database, the latency is usually higher but the concurrency is also much higher and the scalability is much better. So that's a problem. You've stretched beyond what Oracle's done? Yes, so because the customer can tolerate the higher latency but they need to scale to millions of transactions per second so that's why we have to build a distributed database. Okay, for this reason, we're going to have to have you back for maybe five or 10 consecutive segments, maybe starting tomorrow. We'll have to get you back for sure. Final question for you, what are you excited about from a technology in the landscape, as you look at open source, you work with Spark, you mentioned Kubernetes, you have microservices, all the cloud. What are you most excited about right now in terms of new technology that's going to help simplify and scale with low latency. The database is the software. Because you've got IoT, you've got autonomous vehicles, you have all this data. What are you excited about? Yeah, so actually, so this technology, we already solved these problems actually but I think the most exciting thing is we found, you know, there's actually two trends. The first trend is we found it's very exciting to find more competition framework coming out like the AI framework, like TensorFlow, MXNet, Torch and like such kind of, like tens of such machine learning frameworks are coming out. So they are solving different kinds of problems like official recognition from video and images, like human computer interactions using voice. Using audio. So it's very exciting I think, but for and then, and also it's very, we found it's very exciting. We are embedding this, we're combining this technology together. So that's why we combine, we are using Kubernetes, you know, we didn't use Yang because it cannot support TensorFlow or other framework. But you know, if you are using containers and if you have a good scheduler, you can schedule any kind of competition frameworks. So we found it's very interesting to have this new frameworks and we can combine together to solve different kinds of problems. Yeah, thank you so much for coming on theCUBE. It's an operating system world we're living in now. It's a great time to be a technologist. Certainly the opportunities are out there and we're breaking it down here inside theCUBE live in Silicon Valley with the best tech executives, best thought leaders and experts here inside theCUBE. I'm John Furrier with George Gilbert. We'll be right back with more after this short break.


I want to start by saying I know some of you have just arrived for the defending the faith. Some of you have been here over the last two days getting a rich banquet of the word of God. Many of you have traveled and you've all come from your places at home and at work and out there in our culture, which is so broken in so many ways. And I've been struck again day after day at how much bad news we're hearing. One of the top news items that I read just this morning said that the Biden administration has put out a new ruling that will force medical professionals to do abortions, sex change operations, and assisted suicide against their conscience. Now of course that's going to be fought in court, but it's also going to drive many good, faithful, solid people, Catholics and others, even non-Christians out of the medical profession because it's too difficult to fight to simply live according to their conscience. So these are the kinds of things that we see coming out day after day. You know, if you wake up in the morning feeling pretty good about the day, all you got to do is read the headlines and you'll be depressed again. So you've gathered here at Franciscan University for the Defending the Faith Conference and I think the Lord is saying to you, rest yourselves here. Like Abraham said to his three guests in that beautiful passage in Genesis where the Lord comes to him in the form of three men, three angels.  And I think the Lord is saying that to you. We've all been battered and bruised by what's going on in the world. The Lord says, here I want you to put aside the things that have been disturbing you and making you anxious, whether personally or in the world or in the church, and let yourselves be refreshed. And let me set a banquet before you.  Let me refresh you. That's what he wants to do during your time here over the next couple of days. He wants to fill you. He wants to encourage you. He wants to lift from you the burden of anxieties and worries and things that you've been carrying. He wants to remind you once again that Jesus Christ is alive and that he is the Lord and he's on the throne and he hasn't abdicated and he has a plan for his church and for the world and nothing is going to derail or destroy the plan of the Lord. And he wants you to rest in that confidence. So let's pray in the name of the Father and of the Son and of the Holy Spirit. Amen. Thank you, O Lord God, that you are the God of miracles.  Lord, with all the tremendously disturbing, troubling things going on in the world today, you remain the sovereign Lord. And we pray, Father, that you would give each person here the spiritual refreshment and the revelation, the specific insights that you want to give them to encourage their hearts, to build them up in their most holy faith, to send them home renewed, restored, healed, refreshed in the Holy Spirit and ready to carry out once more the mission you have for each one of them. We ask this through Christ our Lord. Amen. Mary, seed of wisdom and star of the new evangelization, pray for us. The name of the Father and of the Son and of the Holy Spirit. Amen. Now those of you who have been here over the last two days know that we have been focusing laser sharp on this theme that continues in the Defending the Faith Conference. And it's all rooted in one scripture verse, Luke 4, 18. Really, 18 and 19. Luke 4, 18 and 19. And they're going to put that up. There it is on the screens. And the theme of both these conferences is the Jubilee. And that's what Jesus announces here. So we've been focusing over the last couple of days on what Jesus announced here in this absolutely essential passage from the Gospel of Luke and how he was really announcing the new and everlasting and permanent perpetual Jubilee in himself. But what I'm going to do in this talk is focus on another part of this same homily that Jesus gave in the synagogue at Nazareth. Now I want to begin by setting the stage. What happens right before this passage? Jesus begins his public ministry with an event that we now pray as the first luminous mystery of the rosary. What's the first luminous mystery of the rosary? His baptism, the baptism of the Lord. It's an absolutely crucial moment in the whole mission of Jesus. And we know that John is preaching a baptism of repentance for the forgiveness of sins. He's getting Israel ready for the Messiah. But then Jesus himself comes to be baptized with John's baptism. And we're supposed to wonder, wait, wait, wait, why? This is a baptism of repentance for sin. The Son of God doesn't have any sin. Why does he come to get baptized by John? That's supposed to make us think. What's going on here? In the context of the Gospel, we begin to see this is Jesus's act of utter humility and obedience. At the beginning of his mission, he says yes to the plan of the Father, that he would not be the Messiah that stands apart from those lowlife sinners over there and tries to do something for them, but that he would be the Messiah who steps right into the place of sinners, right into solidarity with us, identifying with us in our brokenness and by doing that, by stepping into that baptism of repentance for the forgiveness of sins, Jesus is actually already saying yes to the cross. He's saying yes to God's plan, that he would stand under God's judgment for sin. So Jesus goes down into that water, baptized by John, comes up from the water. Then what happens? You remember, right? What happens when he comes up? The heavens opened above him and the Holy Spirit descended on him in the form of a dove. Did you ever notice that it doesn't say and then the heavens closed up again? It doesn't say that. So the implication then is that when Jesus was baptized and the heavens opened above him, they stayed open because his mission from that day forward is to have access as man to heaven, to all the graces, the power, the blessing, the mercy, the healing, the glory of heaven and distributed on earth. That was his mission and the Holy Spirit comes upon him, empowering him for his mission and from that day forth, Jesus, the Son of God made man, walked under an open heaven. He brought heaven to earth.  Where does the Spirit lead him? To the desert to confront the evil spirit. Why in the world would the Holy Spirit do that? Why would he drive Jesus right into the place that was known to be inhabited by evil spirits? Because now, Jesus as man is going to defeat the temptations of the enemy, not in his divine power, Son of God, but in his human nature by the power of the Holy Spirit. St. Lawrence of Brindisi has a wonderful reflection on this and he says, you know, Jesus went into the desert to oppose the enemy. He doesn't oppose him in his divine power. I mean, you know, if Jesus fought Satan in his divine power, in one nanosecond, Satan would be annihilated. It wouldn't be a fair fight. St. Lawrence says it's sort of like a guy goes into the boxing ring with a much more powerful opponent, but the guy fights him with his stronger right hand bound behind his back and fights with his left hand only. His victory is going to be all the more glorious. So Jesus fought the enemy with the right hand of his divinity bound and using against Satan only the left hand of his weak humanity. How, brothers and sisters, are we to fight the temptations of the enemy, which can be so powerful and so seemingly irresistible in our culture? The way Jesus did in the power of the Holy Spirit. He's the model for us. Now, after that day, after his, he finished his 40 days of temptation in the desert, the gospel of Luke tells us that he went in the power of the Holy Spirit into Galilee and he began his mission. So Jesus is now in his human nature. He's empowered by the Holy Spirit. He is God yet he chose to live as man dependent on the Holy Spirit. And he lived from that day in his teaching, in his healings, in his casting out demons, in all the miracles he did. He did them in the power of the Holy Spirit. And it's then at that point that Luke tells us he went into the synagogue at Nazareth and he gave his inaugural sermon. He gave his inaugural address, his opening homily and he took the scroll of the prophet Isaiah and he found the passage he wanted and that passage is the one that's the theme of these conferences. The spirit of the Lord God is upon me. Now you realize he's talking about what had just happened. This passage is actually prophesying what is being lived in his own life now. The spirit of the Lord God is upon me because he has anointed me. Maybe you could put that slide on the screens again. He has anointed me. That could be translated, he has made me the anointed one. He has made me the Messiah. The meaning of Messiah is anointed one. And then he explains why. Why have I been anointed? To preach good news to the poor. He has sent me to claim liberty to captives, recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor. That's the everlasting jubilee. But in other words, what Jesus is saying here is that my mission is to be the one empowered by, anointed by the Holy Spirit, so that I can go into all the dark places of fallen humanity. Right into the places of brokenness, the place of blindness, of sickness, of demonic oppression, of the oppression of sin, of division between people, all the misery of the fallen human race. So I can go right into the midst of it and proclaim good news to the poor, which is all of us, and visibly demonstrate that that good news is actually true by actually healing people, actually setting people free from demonic oppression, actually opening blind eyes and blind and deaf ears. In other words, what Jesus is saying here is that this good news that I preach isn't good news without power. Without power, it's not good news, but it is good news because it comes with power. The gospel is different from any other message because it actually contains in itself the power to bring about what it announces. It actually enacts what it announces. Without that, it wouldn't be good news. Just think of this example. Imagine a prison underground, a dungeon underground where hundreds of people are chained up, miserable place.  The worst place you can imagine. And then imagine a politician walks into that place and he says, hey everyone, I've got good news. There's a savior who's come to set prisoners free. Just wanted you to know that. Have a nice day. See ya. And he walks out of that prison. Is that good news for those people? No. It's not good news for them. I mean he says that and then leaves and they're still where they were. They're even more miserable than they were before because maybe he got their hopes up. You know, not that politicians ever do that. False promises of salvation. No, what would be needed to actually make it good news for those people? Breaking their chains. Opening the doors, right? Letting them go out into freedom. That's the gospel. The good news that Jesus proclaims. And so he announces this in the synagogue in Nazareth. He sits down. They're all looking at him. And as I think Ted Sree said yesterday, he gives the shortest, most impactful homily ever. He says today it's fulfilled in your hearing. Amen. Whoa! An explosive statement. Jesus is saying what I just read from Isaiah 61 is my mission statement. You want to know what my mission is all about? It's right there. Isaiah 61 verse 1. Maybe some of you have crafted a mission statement, right? A lot of companies have them today. Parishes have them. Diocese have them. It sums up the core of what you're about, right? Why you exist? What you do? Did the Son of God have a mission statement? He sure did. Luke 4.18 is our theme for this conference. It's Jesus's mission statement. I am anointed by the Holy Spirit to go into those places of human brokenness to proclaim good news and visibly demonstrate it by actually setting people free. Now one more thing to notice about this mission statement. If you could put it on the screen again. Jesus attributes everything he's about to do. The healings, the miracles, the casting out of demons, the setting captive free. Jesus attributes everything that he's about to do not to his divine nature as Son of God, but to the anointing of the Holy Spirit on his human nature. Brothers and sisters, do you get why that's so important? Because we get the same Holy Spirit. We get the same Holy Spirit that Jesus received at our baptism. The heavens were opened above us. And just as Jesus heard the voice of the Father, you're my beloved Son in whom I am well pleased. So the voice of the Father spoke, even though we didn't hear it audibly, he spoke at your baptism. This is my beloved Son, my beloved daughter in whom I am well pleased. And the Spirit is upon you. And you have been anointed by the same Spirit that anointed Jesus. And that means this may challenge you. This may even scare your socks off for some of you. We are meant to have a mission that looks like the mission of Jesus. We are called to do what our Lord did because he's the model for us. He said, as the Father sent me, so I sent you. How did the Father send him? Just what he described here in his mission statement in Luke 4.18. It's the very meaning of the word Christian. If we are Christians, Saint Augustine says this. He says, not only has Christ our head been anointed, but we his body have also been anointed. Clearly we are the body of Christ because we are all anointed and in him we are Christ's.  That's the meaning of Christ. Christ means anointed one. Messiah, the same word in Hebrew version.  Just as is Christ himself, the anointed one, as Saint Augustine says.  Now, after Jesus gave this mission statement in his opening homily in the synagogue in Nazareth, he proceeded to do it from that day on. He did exactly what he said. He proclaimed good news to the poor. He opened blind eyes. He set captives free. He liberated the oppressed. Every page of the Gospels shows us Jesus doing that for everyone he encountered who was open to him and who believed in him. But then we have to look at, okay, that's great. That was Jesus. How did he then tell his followers to continue his mission after him? Well, we see it first of all in the sending of the 12th. Jesus calls 12 apostles, they are to be the foundation of the church he's founding. They are to be the leaders of this new community that he is founding. He sends them out on their first pastoral assignment. I teach in a seminary and all the guys in the seminary, they have their theology courses, but then they have their pastoral assignments. They have their practicum, where they put into practice what they're learning in their theology classes. Jesus did that too. He sends them out on their first pastoral assignment two by two and he says, go preach that the kingdom of heaven is at hand. But that's not all he told them to do. He didn't just say, preach a well-prepared, theologically systematic, well-organized catechesis. He didn't say just preach a rhetorically powerful homily. He didn't just say, preach a beautiful meaningful message that will touch people's hearts. As good as all that is. You said, go preach that the kingdom of heaven is at hand. Heal the sick. Raise the dead. Cleanse lepers. Cast out demons. I want you to preach the gospel the way I do. Not only in words, but in supernatural deeds that I will do through you, that demonstrate that the words are true, that the Messiah really has come, that he really is victorious over sin and Satan and all the brokenness of this world. I want you to preach it the way I do in words and supernatural deeds. And they went out and did just that. Now, if you're like me, the way I read this passage for most of my life actually was, I read the sending of the 12, it's in Matthew chapter 10, Luke chapter 9. And I thought, wow, that's so wonderful. Jesus sent the apostles and he gave them this power to do healings and miracles to demonstrate the gospel. And obviously what he says to them has nothing to do with me. But then I realized we also have to read another passage where Jesus sends out a wider group of 70 disciples. This is in Luke chapter 10. 70 disciples. A disciple is a follower of Jesus. Is anybody here a disciple? Anybody? Okay, about half of you. The other half we're going to stay for the remedial session later tonight. Okay, hopefully you're all disciples, you're followers of Jesus. So this is for you. He sends out the 70 or 72 in some manuscripts. He sends them out and lo and behold, he basically tells them the same thing.  Proclaim the gospel the way I do in words and in supernatural deeds that demonstrate that the words are true. And they went out and they did just that. And then it's really cool because Luke tells us also what happens when they come back. They come back from their mission and they have their debriefing session with Jesus. And they tell Jesus what's been going on in their mission and they're so excited and you can see the joy they're seeing the kingdom be extended through their ministering to people and proclaiming the good news and healing the sick. And the really great thing about this passage, it's later in Luke 10, said it says in that hour, Jesus rejoiced in the Holy Spirit. It's the only time scripture tells us Jesus rejoiced. Now we can take for granted he was the happiest man who ever lived because he had no sin and he had the intimate communion from all eternity with God the Father. So he's the happiest man who ever lived. But this is the only place where the gospel tells us Jesus rejoiced. What made the Lord happy seeing his disciples going out in the power of the Holy Spirit and doing exactly what he had commanded them to do, using their gifts, taking steps in faith to proclaim the good news and let the Holy Spirit supernaturally demonstrate it through healings and miracles. Jesus rejoiced. Does anybody here want to make Jesus happy? Now you know how to do it. It tells us right there in Luke 10. Now if you're like me you might have read this passage also the way I did and thought oh isn't that cool. That's so wonderful. Jesus sends out the 70. That's the first generation of Christians and this is the beginning of the church and obviously that was a special time and what he said to them has nothing to do with me. But then I realized well you also have to look at another passage. It's in Mark chapter 16. You know you can't escape from this in any of the gospels. In Mark chapter 16 we have the Jesus has risen from the dead and he's about to ascend into heaven and he gives his last final instruction before leaving earth. So it's Mark's version of the great commission of Jesus and this is what Jesus says to them. Go proclaim the gospel to all creation and these signs will accompany those who believe. Notice he doesn't say these signs will accompany a few extraordinarily gifted individuals. These signs will accompany a few canonizable saints. No he says these signs will accompany those who believe. Does anybody here believe? Only a few of you. We got work to do. No I'm just kidding. This is for you because you believe. These signs will accompany those who believe in my name. They will cast out demons. They will speak in new tongues. They will pick up snakes and if they drink any deadly thing it will not harm them.  Take that JB Warfield and all those cessationists who don't think the Lord still works miracles. He says it right there. These signs will accompany those who believe.  Jesus says the same thing in the gospel of John. It's in all the gospels. So by the time Jesus is ascending into heaven if you were one of his disciples you might well have been thinking I mean that's fantastic but how in the world are we supposed to do that? We're not the son of God. How are we supposed to do Jesus what you are telling us to do? Well we find the secret in Luke. Luke gives us the clue to the great commission, the key to the great commission. At the end of his gospel again Jesus is about to ascended to heaven and he says to them go proclaim the gospel to the whole world but stay in the city until you are clothed with power from on high. So it's almost like Jesus says green light, red light go to the ends of the earth it's incredible gargantuan mission. Hold on don't go yet. There's one more thing you need. You are not ready yet. In fact we know they're not ready because where was the church right after Jesus ascended into heaven? In lockdown. In lockdown in the upper room they were not ready. Now think of the people to whom Jesus said this. These are disciples who had just spent three years with the son of God. They have just come through the best seminary formation in world history. They have had the world's greatest most incredible insightful Bible study ever. They have had the most unbelievably amazing spiritual director ever. They are completely orthodox. In fact they define orthodoxy. Orthodoxy means in keeping with the teaching of the apostles. So they have all that and yet Jesus says don't go. You're not ready. There's one more thing you need because without this you will be trying to carry out a divine mission with human resources. And that's not going to go very well. In fact that's going to be kind of frustrating. In fact that's kind of going to be like that the hamster in his wheel. A lot of effort going nowhere. Do our ministries in the church our evangelization projects even sometimes look like that. If so it may be because we've neglected these words of Jesus. Stay in the city until you are clothed with power from on high. Well what exactly does he mean by that? Well this is how Luke ends his gospel with Jesus saying that and ascending into heaven. But as you might know Luke's gospel was such a hit that he wrote a sequel. It's called The Acts of the Apostles. And like any good TV series he begins the next season with a recap of the previous season. So Luke begins the Acts of the Apostles with a recap of the same scene. Jesus is about to ascend into heaven and he gives his final instruction before leaving earth. And it's the same thing but in different words. And here what Jesus says is wait for the promise of the Father. Because John baptized with water. But you are going to be baptized with the Holy Spirit. You're wondering how in the world you're going to carry out the mission I've given you. That's it. You are going to be baptized in the Holy Spirit. Now we have to unpack Jesus's words. We have to understand what he meant by that. When he said that you're going to be baptized in the Holy Spirit. Baptism was not yet a theological word and a Christian sacrament. It was an ordinary word in daily use. Does anybody know what the word baptized meant in ancient Greek? Immerse in water. Dip in water. Plunge in water. Inundate. Soak, saturate in water. That's why when this prophet named John was going around plunging people in the Jordan River as a sign of repentance they started calling him John the plunger. That's what his name means. Or John the Dunker if you like. John the Baptist. That's what it means. And Jesus says that was a foreshadowing. You are going to be plunged into, soaked in, immersed in, saturated with the Spirit of God. The very power of God. The Spirit who proceeds from the Father and the Son. That's how you're going to carry out the mission that I've given you. He tells them that. He gives them that promise. Then he ascends into heaven and they're there in the upper room. 120 of them. The apostles with the other disciples. Men and women with one person who had already experienced being filled with the Holy Spirit. Is that Mary? The mother of God. And it's interesting that Pope John Paul II has this beautiful reflection on Mary in the upper room with 120 disciples. And he says, she was awaiting the gift of the Holy Spirit for herself too. Why? The Holy Spirit had already come upon her at the incarnation. She needed a gift of the Holy Spirit too, John Paul II said, because at the cross she got a new mission. Her mission field was vastly expanded. How did that happen? Jesus said to her, behold your son. And he said to the beloved disciple, behold your mother. You're going to be the mother not only of the Son of God, but of all his disciples of the whole church. A vastly expanded mission field. You too need a new gift of the Holy Spirit. A fresh outpouring of the Holy Spirit to empower you for your mission. And so she was there in the upper room.  He's coming and it's powerful, but it's beautiful. And on the day of Pentecost, the Holy Spirit came. And he came with that same anointing that Jesus spoke about on that day in the synagogue at Nazareth when he gave his mission statement. The Holy Spirit came with his anointing and he came revealing the love of God the Father. What changed them on that day of Pentecost? The revelation of the Father's love. Brothers and sisters, you know, if you wonder what is baptism in the Holy Spirit, you might know that people in the charismatic renewal talk about that a lot, right? Baptism in the Holy Spirit is not just for some people in a movement who are into that kind of thing, who are into one optional spirituality in the church. To be baptized in the Holy Spirit is the promise Jesus gave for all who believe in him. It's for the whole church to be plunged into the very Spirit of God. And what happens when you're plunged into the Spirit of God is he reveals the love of the Father and that changes you. Now, I would imagine that probably most of you may have heard before at some point that God loves you. Has anybody heard that once or twice? It's on Hallmark cards. It's on bumper stickers. I used to have one on my car, actually. So you probably heard it maybe even a million times, but it's kind of like this. Imagine a completely colorblind person, no color vision at all. They only see in black and white and gray scale. And imagine saying to them, you see that tree over there? It's green. And they might say, yes, okay, I accept that. Yeah, it's green. But they have no idea what you're talking about. And you might tell them again, no, it's green. It's really green. Absolutely. I agree. It's green. If you put it on a test, what color is the tree? They will write down the correct color. It's green and get an A on the test. But they have absolutely no idea what that actually means because they can't see green. Brothers and sisters, when we hear God loves you, we hear it like colorblind people. Only the Holy Spirit gives us that color vision that we know in the very core of our being, in the very depth of our heart, that God does love you with an absolutely unfathomable, unconditional, personal, unique, unbending, unchanging, fatherly, divine affection. And when the Holy Spirit reveals that as only he can, then we're able to cry out as the Spirit moves us from within to cry out, Abba, Father, and to love him in return with the affection of children. That's what happened to them on that day of Pentecost. The love of God began to burn in their hearts. Fear went out the window. They went out the door and into the streets. And starting with Peter, they began to proclaim the good news of the crucified and risen Messiah. And they couldn't keep it to themselves.  They walked in the anointing of the Spirit. So, you know, Jesus, before he ascended into heaven, he said, red light, don't go yet. Wait till your clothes with power from on high. Now their clothes with power from on high. And they go in the anointing of the Spirit. Now it's time to go. My friends, do we have any reason to think that Jesus has changed his missionary mandate from the time he ascended into heaven? Do we have any reason to think it? I hope you're shaking your heads. No, we don't. Has the church ever taught all those instructions of Jesus worth for the first generation only? And they don't apply to any of us since then, except maybe a few saints. Never! As Trent Horne explained so beautifully, there are cessationists, you know, certain Protestants who believe that. The gifts cease, healing cease, miracles cease. Once Scripture was written down, we don't need them anymore. The Catholic Church has never taught that. And Scripture gives us absolutely no reason to believe that or any excuse for thinking that. We are called to and invited to be clothed with power once again from on high. And I believe that because, precisely because of the incredible darkness in which we are living right now, returning to an essentially, we are once more in a situation more like that which the apostles lived in than it has been at any time since. Tremendous spiritual darkness and oppression, you know, as the human race catapults toward the abyss, rejecting not only faith in God and in Scripture and tradition and in the church, but even rejecting the very things that God has written into us in the way we're created as men and women in His image. As the darkness grows darker, the Lord God is restoring to His church what belongs to us as our apostolic heritage from the beginning. The full equipment of the Holy Spirit so that we might carry out the mission that He has given us in the anointing of that same Holy Spirit who anointed Jesus for His mission with the love of God burning within our hearts to make the Son of God known and loved in our time once again. And to heal the broken, the broken hearted, the broken in body, the broken in mind, the far from God, the wanderers, the lost sheep, the confused, the sexually confused, the confused in identity, all of the darkness of our culture, the Lord is sending us right into it.   So that you may bring the light of the gospel there and extend the presence of His kingdom there. And He's given you the anointing of His Holy Spirit to be able to do it. Now for the remainder of my talk, I'm going to just give you a few principles, a few keys for walking in that anointing of the Holy Spirit that Jesus promised to us that is our inheritance in Him. A few keys for, well, how do you actually do it? Number one, continue to be filled with the Holy Spirit. We've all received the Spirit. I imagine almost all at least of us have been confirmed and baptized. We've received the Holy Spirit, but we need more. And in fact, there's an ancient document that helps us get this. It actually uses the word baptize in a secular context. This is actually a recipe from the second century BC that survives to this day, from before the time of Christ. And it uses the word baptize in its ordinary meaning. And it's actually a recipe for making pickles. And it says to make a pickle, you take the cucumber, you dip it in boiling water, and then you baptize it in the vinegar. Now if I take a cucumber and I plunge it into vinegar and immediately take it out again, do I have a pickle? So what do I need to do? I need to plunge it into that vinegar and keep it there until it tastes like a pickle. Does anybody want to taste like the Holy Spirit? You need to be plunged into the Holy Spirit and stay there until you're pickled in the Holy Spirit. So don't say, well, I was confirmed, so I got the Holy Spirit. That's enough. Yes, you got the Holy Spirit, but you need to be plunged into Him again. How do you do that? Ask for prayer from people who are obviously, you can see our spirit filled. Go to a life in the spirit seminar or attend an alpha weekend where people pray over others to receive the Holy Spirit, a personal pentecost, a fresh outpouring of the Holy Spirit in your life. We need it so that that grace of baptism and confirmation come alive in us once again. Second key, cultivate intimacy with Jesus. We can't carry out His mission. We can't proclaim His gospel effectively if we don't know Him. In her book, Forming Intentional Disciple, Sherri Waddell, the wonderful Catholic speaker and she leads the Catherine of Sienna Institute, but she talks about how when she became a Catholic, she would begin to go around and interview people who were in church ministry, people who were servings, full-time directors of religious education and things like that. And sometimes she would interview a person and say, so tell me about your lived relationship with the Lord. And the person would be like, what do you mean? And Sherri would say, I must not be using words that they get. So she asked it in a different way. Tell me about your friendship with Jesus. What do you mean? And eventually she would get to the point where the person says, I don't have that. I don't have a lived relationship with the Lord. It's no wonder, brothers and sisters, that so many are walking away from the church and we're not effectively bringing them back. We have to begin with ourselves and cultivate friendship with Jesus. We see it in the Acts of the Apostles when in Acts 3, right after Pentecost, Peter does this incredible miracle along with John. He raises up this crippled man. He heals the crippled man. And then it says, the religious leaders, when they saw the boldness of Peter and John and they knew that they were ordinary, uneducated men. In the Greek it literally says, aggramatoi idiotai. It says, when they saw them do this and proclaim the gospel, they were astonished and they recognized that Peter and John had been with Jesus. They are bold as lions. Where do you get that kind of courage by being with Jesus? How do you be with Jesus? Very simple. The sacraments, Eucharistic adoration, daily prayer, daily reading of Scripture, getting to know him. Getting near Jesus, it's kind of like getting near a nuclear reactor. You're not going to walk away unchanged. We get changed by him as we stay near to him. So that's the second key. Third key, ask, seek and knock. You haven't seen any supernatural giftings of the Holy Spirit? How much have you asked for? As St. Teresa of Avila says, when we ask God for big things, we do him a favor. We pay him a compliment because we tell him he's capable of great things. Ask the Lord for more courage. Ask the Lord for gifts of the Holy Spirit, even gifts like healing and prophecies. No, at the same time, ask for humility just so you don't misuse his gifts. But God loves to give those gifts. We're not asking for too much from God. We're asking too little. Fourth key. No, fifth key. Sorry, I'm losing track. Fifth key. Oh, it is the fourth. Sorry about that. Which one did I miss? Well, okay, the fourth. Oh, yeah. Get God's heart for the lost. Get God's heart for the lost. We have lived with, for years now, both in the Catholic Church and other Christian churches and then in the world with this heresy that basically everybody's going to have him because God is so nice. He wouldn't let anybody be condemned to eternal torment of separation from him. That is totally opposite to what Scripture teaches, what tradition teaches. And so we have to, we have to let go of our indifference toward people's salvation. We have to realize God weeps over the lost sheep. We have to say, God, let my heart be broken with what breaks yours. Give me your heart for the lost. The zeal that motivated the saints to go truly to the ends of the earth so that nobody would die without having heard the Gospel and coming to know Jesus. Okay, now the fifth key. Given by the person, I'm going to end with this one, given by the person who knows Jesus the best, his mother, her last words that are given to us in Scripture. Anybody know what they are? You got it. Do whatever he tells you. We've got to be obedient. This isn't talking just about obeying the commandments. This is talking about listening to the Lord and what he's saying to us specifically. Jesus, when she said that, he turned to the servants and he said, you see those six huge stone jars? Fill them with water. Now hang on, that didn't make any sense.  They actually didn't run out of water. They ran out of wine. What's the point? But he said, fill those jars with water and they heard what the lady said. Do whatever he tells you. They obeyed. That was hard work. I mean, you know, they didn't just turn on the faucet, right? They had to go out to the village well. They had to let down heavy jugs, haul them back up. I mean, and then carry them. How much? Maybe five gallons? Max, maybe more than that. All the way back to the wedding venue, pour them into these huge jars holding 20 to 30 gallons each. Back to the village well, haul up more water. Back to the wedding venue, pour it in. Back to the well. I mean, this is a lot of work. They might have said, well, you know, half-way full is, I'm sure, going to be enough. But they remembered what the lady said. Do whatever he tells you. They filled those jugs with water and Jesus turned it into wine.  Jesus wants to give it to you and he wants you to give it to this world in the anointing of the Holy Spirit. Amen. So let's end with a prayer. In the name of the Father and of the Son and of the Holy Spirit. Amen.


This young woman was kidnapped, taken advantage of, and then dumped in the woods where she would remain for months until investigators uncovered her remains. Holly Bobo was just 20 years old when she disappeared. Her brother witnessed her kidnapping, but many people believe her brother may have actually been involved in her disappearance. Rumors claim that Holly's brother is being visited by a friend who is going to teach him how to manufacture illegal substances. This rumor claims that when Holly found out about this, she began to shout and maybe even threatened to tell the police. To keep this from happening, the friend needed to silence Holly once and for all. This friend was none other than Zach Adams. Reports claim that Zach kidnapped Holly, took advantage of her in an abandoned barn, then claimed her life with a single shot. In the end, Zach was convicted on all charges. But the involvement of Holly's own brother remains unknown. Follow for more true crime stories and watch the full video on my channel.


Hello and welcome to NewsClick. Today we are going to discuss the recent visit of what are being called the Royals, Prince William and his partner Kate Middleton, who have gone to Jamaica. And their visit has sparked a lot of protests because as it happens the Queen is still the head of state of Jamaica, though Jamaica has been independent for quite some years now. Also the issue that has come up is that of slavery because Britain, Great Britain benefited from slave, not only slave trade but also production of sugar from Jamaica conducted by slaves for not a few years, couple of hundred years. And the wealth of Great Britain and now United Kingdom is built a lot on the slave trade and the sugar production and later slavery and cotton production in United States, which came to England at that time in the textile industry over there and led to the industrial revolution. We have with us Sumangla Damodaran, professor in Bedkar University and who has also been looking at the issue of colonialism and its roots in slavery and sugar production and other what would be called the plantation economists there. Sumangla, if you look at all of this, can you tell us what is the anger that we see now in Jamaica? We have seen it in other places as well. Barbados actually got rid of the royalty being the head of state quite some years back. What is the reason for this anger and what is it that the people have said over there vis-à-vis the recent protests that we see in Jamaica? Yeah, so I think the anger is about slavery of course and not just about slavery as the way in which slavery is talked about even when it is acknowledged today as something of the past and something that should not have happened is a little bit embarrassing for Britain and the West in general. But the fact that slavery was a very fundamental mode through which these societies were fundamentally exploited, there was a fair amount of expropriation that took place and of course what happened to those who were slaves and their descendants later on. So the demand for reparation therefore is I think about compensation and to also compensate not only just to pay money for what happened but also to be able to compensate for the damage that was done over generations. So if we look actually at the demands that have been made by the delegations which have met the royals, it's about educating children, it's about building capabilities of the descendants of slave populations in order to be able to compensate intergenerational transmission of the kind of underdevelopment that was wrought by slavery. One of the important things would have been to simply accept or acknowledge that they owe reparations to the descendants of the slaves because they took them out of Africa, huge numbers, of course there is also the question of reparation to Africa. This was really two sets of quote-unquote products. One is slaves being used and the merchants funding slave trade benefiting from sale and purchase of human beings and then using them in the plantation. So there are two aspects to it and what is it called the triangular trade, one funds slavery, quote-unquote slave production which is capture of human beings killing a lot of them in the process transporting them to the West Indies of course but also to Brazil and of course to United States. So all of this is one part, other is the plantation economy where the slaves are used essentially as factors of production and used to produce sugar in this particular case Jamaica being one of the biggest producers of sugar. But also not only the acknowledgement but the fact that the wealth of Britain, Great Britain at that time and today's United Kingdom is based on the wealth from slave trade and for sugar production isn't it? Yeah absolutely. So you're right. So in terms of just the profits that accrued from these two types of activities slave trade itself as being highly profitable and slaves not just being labor for the plantations but slaves in themselves producing wealth for traders and then slave owners in turn earning wealth as a result of slaves working on the plantations. The amounts of money that this involved and the number of people who were involved as slave owners and slave traders is absolutely staggering and I think that is the kind of thing that is not publicly acknowledged. It's something in Britain, it's something that is hush-hush. It's a little embarrassing if it has to be acknowledged but the scale of it is something that is not really acknowledged. So when we look at this demand for reparation I think it's the scale and of the number of people involved as traders and slave owners of course the more than 3 million people who were the slaves themselves and the kind of economy that it involved which was also substantial in creating the modern British economy and also the modern imperial economy, colonial economy. So I think one has to read all that into this demand for reparation. So it's a larger statement on colonialism and the roots of capitalism which are grounded in slavery. That's a very interesting point that you are raising. It is not just the amount but also the scale and if we look at that the figures are I think that one-fifth of the wealthy British had the roots in slave trade as slave owners or slave traders. That is one-fifth of the wealthy population when slavery was being abolished which was 1807 and of course it continued to about 1837 because it said only below 6 years and below would be freed. Others would be converted into Apprentices. So this is really about 240 years or so of enslavement and their use in sugar plantation and other plantations. But when you talk about the scale of reparation and the reparations, the other interesting point is slave owners were given reparations but the slaves not. And so descendant of the slaves of course there's no question of reparation but they were not even given say okay you till this land for so many generations now this piece of land belongs to you. The land belonged to the plantation owner who was given reparations for having freed the slaves or the state having forced them to free slaves. But what was the amount of reparations given in terms of money to the slave owners at that time because I believe that they were given actually reparations for having quote unquote the state having freed the slaves. So in Jamaica alone or in Britain I think 46,000 is roughly the number of slave owners who were given a compensation and today's value terms it's about more than 16 billion dollars is the estimate. So at that time it was supposed to be 20 million pounds but in today's price it's 16.5 billion pounds actually. 16.5 billion pounds and it is considered the largest bailout in British history. The other one was what happened with the bailout of banks in 2009. So even in that sense if you look at it just the very fact that capital is getting compensated you know itself is a statement on how important slavery was to the creation of capitalism. So it's interesting capital was compensated for having owned slaves or having traded in slaves but the slaves themselves of course as Prime Minister Cameron when he went to Jamaica said this should be forgotten this is history should just move on. Though they were compensating the slave owners up to 2015. You know it's very interesting that you're giving us the facts about the amount of the scale at which it happened because there's other case we of course talk about French Revolution being you know the great egalitarian revolution that took place at the time. But the French did not accept that the Haitians should not be slaves. In fact Saint Domingo which was what it was called at the time, Hispaniola Saint Domingo. So they when they want to become free then great Napoleon sends the army say no no this is not okay. You cannot be free. That's only for French men and then they also French impose along with the British and the Americans the United States imposes the condition. Okay you can free the slaves but you'll have to pay us compensation and Haiti being one of the poorest countries in the world today. A cause of this is the scale at which the paid reparations which are something like at today's prices 20 to 30 billion dollars equivalent. So very close to the figures that you talk about in Jamaica and they paid it over the next 150 years. It was I think till 1950 they paid the reparations and of course French is one of the richest countries in the world. Haiti is one of the poorest. So this is very similar to the issue that reparations are played to save slave owners but never to the people who had been uprooted from their place where they were born, lived, uprooted and then exploited and generational exploitation of this population. So what are the demands that now the Jamaicans have raised because I believe there is a 60 point charter which they have which they have raised vis a vis the United Kingdom. So I think the fundamental I mean there are a lot of different points which are there which are very detailed but I think the fundamental point that they are raising over there is that Britain should actually now compensate in terms of contributing to the development of the economy substantially. So in that sense it's a recognition that it was like we talk about the drain of wealth in Indian colonial history that slavery as a system apart from the massive human atrocities that it involved was also fundamentally destructive as far as their economic system was concerned. And which has remained the legacy of it has remained in terms of where Jamaica is today in the world. So the demand for reparation therefore is quite a solid one in terms of rebuilding or building for present generations as well and for future generations. So it's not a question of aid but it's a question of reparations. Yeah and it's also not just an emotional compensation in some sense you know that we pay off somebody for the damage that we cause but it's about more fundamental historical correction if that can happen but at least in financial terms. What you're saying is not just a question of restitution but it's a question of reparations which is that you must allow us today to at least gain some of that which we lost in the becoming having been converted into slaves and so on. Of course we haven't looked at the effect it has on Africa that maybe we should do it another day but you know if we look at all of this there is also an Indian angle to it because when the slavery is then demolished in this way finally they had to abolish slavery in Jamaica. The slaves walk off the plantation and said we'll never go to plantations again and therefore Jamaica takes a dip in sugar production and it's Indian endangered labour which goes to Jamaica for the sugar plantations. And also Mauritius where the slavery actually continues for longer which continues then becomes a major producer of sugar and of course Mauritius also sees indentured labour from India. So the substitution of the slave labour was done by indentured labour which was a kind of slavery but not this maybe not as brutal or certainly not as brutal as what was done for Africa. Yeah so the transition to indentured labour very often is also looked at as giving more freedom because supposedly there was freedom in the contract but there were other ways. I mean you know physical slavery in some sense probably got replaced by penal sanctions you know very very strict sanctions which against misbehavior by workers. So in a certain sense it was and there are those who have argued that indentured is very close to slavery and in that sense this unfreedom of the worker was something whether it was slavery and then later on indentured and with labour from India primarily which produced that only quasi free labour it wasn't even quasi free it was actually unfree labour. In fact it's very interesting to the way Jamaican Africans who had you know West Indian population who had walked out of the plantations they said we never going back there and they therefore looked down upon the indentured labour in West Indies for having replaced them because they thought in the totem pole therefore that's one scale lower than what they were aspiring to be. So that is quite correct to see that it was as unfree perhaps but in a different way than what was seen as the slave labour in Jamaica. The last question before we close this discussion how did it contribute directly or indirectly to the growth of the industrial revolution and the capitalist form of production because actually slave production of plantation economy is seen as somewhere in between modern capitalist production and essentially primitive it seemed to be somewhat of a primitive accumulation of capital but if you look at the production process of the sugar that takes place lot of the elements of what we would call capitalist production are also visible there except for the fact it is completely unfree labour but apart from that how would you look at that part of it that in what way does it help or brings in a new capitalist formation into being. Yeah so the plantation economy and the way in which it developed in the Caribbean or in Brazil and so on. And also Louisiana later in the United States. Yes yes was really a modern enterprise it was really modern enterprise because I mean the organization of production the precursor to the factory in some sense. I mean the interesting part over here is that the people who actually organized the slaves and got them to produce were known as factors. And that's origin of the word factory. Yes the origin of the word factory most probably comes from factors factors as somebody who actually organizes gets things together so that production can take place. And it is under slavery that kind of production which is akin to capitalist production comes into existence and the profits out of this plantation economy and also the profits from slave trade itself are also then plowed into the industrial revolution into the railways into finance. And back to plantations. And back to plantations so in that sense it is very much part of the capitalist system and therefore. Production and reproduction of capital as it were. Yeah absolutely and slavery therefore this slavery that we are talking about whether it's transatlantic slavery and also to some extent I think you know some parts of Indian Ocean slavery by the Portuguese and the Dutch and so on are absolutely modern in terms of the way in which they organize human beings in order to produce. That's an interesting point you're making though Taylor is supposed to be the modern founder of industrial management. But the elements of all of this are more advanced quote unquote extracting labor more labor from the in this case the slaves was done in exactly the Taylorist model well before Taylor comes into existence you know.  That was calculated in absolutely capitalist terms that this much we feed him this much is to be done this much has to be this is his cost of upkeep and what does he produce and when that becomes negative we can quote unquote dispose him off. This is all actually calculated in very quote unquote capitalist modern terms. Yeah scientific management techniques quote unquote scientific management techniques and how to exploit this slave what is the maximum extent of exploitation we can do and in fact on the cotton plantations. The X when the textile so called industry not so called really industrial revolution takes place and the mills start to modernizing in terms of more and more production. The cotton plantations could keep up the growth of the demand that was taking place with only one technology as the book that the half that was never written says that the only technology they had to increase or extract more without increasing the slave population was the bullwhip. So this was the core of the exploitation the bullwhip but nevertheless the calculations are all on the basis of what you would call today scientific management. So very interesting way though a very pointed reminder of what the world has gone through and why today we have poor nations and we have rich nations. And the fact that what would be called the colonial and settler colonial nations till rule the roost calling themselves. What is it the rules the world international rule based world order which is really the quote unquote G7 in which of course Japan is the only not white race but we've been declared honorary whites. Thank you so much for being with us and getting us to understand the larger connotation of what slavery meant particularly in the plantation economy of Jamaica West Indies and of course the Americas. This is all the time we have for this discussion today so do keep watching news click and do visit our website.