Good morning, everyone. Welcome. Good morning. Good morning. So for you people, I'm Tiger Layton, the teacher here at Asian Dragons and Gate. And I'm going to speak this morning about compassion and also about Charleston. So in our tradition, one guide for compassion What compassion means is the bodhisattva or enlightening being, Kanzayon, we sometimes chant to. She has many names, Avalokiteshvara, Kannon, Kuan Yin in China. But her name means to listen or to regard, to be open, to listening, to sometimes literally sounds of the world, but sometimes we say the tears of the world, the cries of the world. So compassion for us is about deep listening, really hearing the problems and difficulties and suffering and sadness of the world and of the world on our own Kushner chair.

[01:26]

So This applies on many levels, just to our personal efforts to express helpfulness instead of harm, to how we respond to the people around us, friends, family, co-workers, neighbors, and also to what is happening in the world. So our Maybe the main practice is just to remain open to listening and to deepening that listening. And sometimes it feels like too much. We don't want to hear anymore. We just want to shut down. Rather than shutting down completely, sometimes it's okay and sometimes we need to take a break. We need to listen also to our own needs and our own ability to listen and balance that and to hear our own needs for rest and relaxation and recreation.

[02:41]

So listening is a creative act. How do we hear? You know, some of us are here sitting for the whole day, and others of you have joined for the Dharma talk, and thank you. But sitting for a whole day, we hear various cries and suffering in our own seat, in our own body and mind. And, of course, that's not separate from all of the cries and suffering in the world around us. So we're not isolated, separate individuals. Basic Buddhist teaching is of non-self. That doesn't mean we don't have a self. It just means that we don't have a separate self. We are a product of everything. So listening is, you know, half of it.

[03:44]

But really, you know, listening as a creative act, as an art, as something we develop as a craft. The other thing is that we don't just listen, we respond. And that's even more difficult, often. So the teaching about that, that the bodhisattva of compassion is, especially involves is, we call skillful means. being skillful in how to respond. That doesn't mean we have some instruction manual of what to do in every kind of situation. It means trial and error. It means trying things. It means being open and listening and paying attention. At that, being willing and ready to respond when we see something we can do to help. And being willing and ready to respond when we don't see something we can do to help us is to just be quiet and sit and wait and continue to pay attention. So this is our practice.

[04:45]

We sit upright. We enjoy our breathing. We feel what it feels like to be here. And then we are ready to respond so that when the bell rings to get up and do walking meditation, we do that. And it's time to have said, don't be able to do that. So this uprightness has to do with a willingness to be present. And it's not about some special techniques. You know, we don't need to have some special 21st century tools, although, you know, if it felt great. But it's trial and error. Try things. And try things that you think will be helpful and see and then refine that. And again, just using what's at hand. It's not about, you know, sometimes people go and learn particular skills and that's great, you know. But what already, right now, you have many skills and interests and aptitudes and so forth, each one of you.

[05:55]

How do you use those to be helpful? How do you use those to respond when you're paying attention, listening carefully, ready to be helpful? So it's good to just pay attention and be aware of what's happening. in the world and on your sheet. But then also, we should lend a hand, see what we can do to be helpful. This is our practice. So I want to go deeper. Last Monday evening, Dale Wright, who's a very fine Buddhist scholar, was here talking about collective karma and how our karma is communal and talking about community.

[07:00]

So a number of you were here. For those of you who weren't here, it will be fairly soon, hopefully, on our website, on Audio Dharma Talks, and I really recommend it. He talked about... how we're not separate and how in many ways he went into the history of community and individualism and how in some ways Buddhism started individualism, which is not how we usually think of it. Anyway, it was a very interesting talk, but the point is In terms of what I want to talk about now is that what happens to us individually is not just personal karma. This has been a problem in all of Asian Buddhist history, to make a very sweeping generalization, but it's true. that people have seen karma as what happens to you that's good came from your doing good things in the past, in past lives or whatever, and if something bad happens, it's, you know, in some ways your fault. And that's just not true, and it's not the real teaching of karma.

[08:01]

It's not the real teaching of the Dharma. The real teaching of the Dharma is that we are connected. We're not separate, isolated entities. some part of us feels like we are. So we have to take care of the person on your kushner chat and find our own way of being responsive and responsible and being kind to ourselves. So compassion is not about just doing good for others. Compassion includes everything, including this person that we think we are. So we're connected. And this terrible thing that happened in Charleston, South Carolina, this attack on people gathered to study their scriptures, you know, as we're gathered here to talk about our teaching, out of hatred.

[09:03]

Horrible attack. Last Sunday, we had an event for children, so I just mentioned it, but I want to talk more today. Last Sunday, there was a funeral. And for Reverend Clementa Pinckney, a wonderful elephant person who was killed, and all the others, the eight others who were killed, had funerals. But there were many black ministers from all around the country who went there. One of them I saw interviewed said this was, for them, this was their 911. And, of course, we've had many, many, many cases, and maybe they've always been happening, but now they get caught on video, cell phones, so for technology. But unarmed African-American young men being killed, shot down by police.

[10:13]

It's terrible. And as I've said before, it's just to imagine, to listen, to listen deeply to how painful it must be for young black men who walk the streets and might be gunned down any time, and for black mothers and fathers who have to worry about their children, and for all the African Americans who are incarcerated in our privatized prison system. So we really need to talk about race and racism, not just African-Americans. So our song that happens to be mostly white, occasionally some people, some African-Americans, people of color come. But as white people, we need to talk about race.

[11:18]

We need to think about, to listen, to really listen, to really listen. about white privilege and how privileged we all are. Maybe some more than others. There's other kinds of privilege, but as a white heterosexual male, I'm especially privileged in our society. And there are various levels of privilege and income and resource inequality. So what does it mean to listen to Just to be aware, to pay attention. And, you know, I'm not sure how to respond. I'm at the point of just, we need to talk about it. So I'm saying it out loud. I feel it's my responsibility to the Buddhist Bodhisattva precepts. And just as an ethical person, we need to listen deeply to, again, this is collective karma.

[12:20]

This legacy of slavery that our whole economy is built on. This legacy of racism that continued after the formal slavery ended. It's still going on. Part of what deep listening is about is to really be willing and open to hear and feel and pay attention to the sadness and to the grief of our world. And each of us for ourselves has our own particular piece of that. And our practice is to face that, to listen to that, to be willing to be present and upright, even in the middle of being open to listening to that to hearing the hatred around us in our culture.

[13:27]

This hatred is not natural. It's artificial. It's been instilled in our culture. People grow up having, you know, hearing their parents or others around them using hateful words and hateful speech. And it's just, so we're not isolated. We're not separate. We all, you know, I grew up in the 50s and 60s and, you know, attitudes about people of color, attitudes about women, and thankfully that's changed some. Attitudes about gay people. And hooray for the Supreme Court, finally. So things do change. It was good news this week, too. How do we actually hear, be open to hear the concerns and the sadness and the difficulties and the challenges of the people around us because they're not separate from us?

[14:45]

We're affected by that. As a white person walking down the street when you see a group of young black men, I think many of us might feel some apprehension, I think, for it. A young black African-American person seeing a group of policemen on the street, they may feel terrified. You know, there's this deep, deep legacy in karma. And again, before we know how to respond, I mean, there are ways to respond. And we're looking at that. And how do we talk to each other? There are ways to respond. But first we just have to really listen. and acknowledge that we have quite a range of here in the world of how much resources people have. There's various degrees of privilege, partly conditioned by our culture.

[15:52]

And that's okay. We don't have to be all the same. But how do we hear the sadness? And it's our sadness too. And we each have different versions of that. And it's difficult and it's awkward, it's uncomfortable. It's uncomfortable to talk about this or to hear about this. And I might say that our practice, bodhisattva practice, practice of helpful beings of the world in our tradition is about being willing to be uncomfortable. So a bunch of you are here sitting all day and yes, you're gonna be uncomfortable at some point during the day and your knees may hurt, you know, whatever. But this is reality.

[16:55]

We can't just try and get more and more material things so that we'll always be comfortable. All day sickness, death. It happens. It's going to happen to all of us. It hasn't already. So as white people, we don't have to feel guilty. I think that's extra. But I think we have to acknowledge our awkwardness. and acknowledge that we're all part of this system of this karmic legacy. And again, things do change. So the most important thing, I think, is to face our fear, face our sadness, also to face this possibility of shutting down, eventually, for it. It's all of the difficulties of the world. It's very easy to feel overwhelmed, to feel despair, feel like there's nothing we can do. And that's just not real.

[17:59]

It's a cop-out. But it's very available for all of us. It's easy to feel overwhelmed when we look around. But despair is not accurate. Things do change. Many things change. Sometimes they sort of change suddenly. Sometimes they change suddenly after lots of work. So gay marriage is now legal throughout this country. Or any laws against it are now illegal. Amazing. Five years ago, might have been unthinkable. 10 years ago, certainly. There's lots of other examples. The Berlin Wall came down, for those of us old enough to remember, a month before even experts wouldn't have imagined it. The Soviet Union disbanded. Apartheid ended in South Africa.

[19:00]

Another example I give is smoking. It used to be glamorous and popular. And now, at least in this country, the tobacco companies are still trying to market it in China and other places. But in this country, it's not something that's popular. It's glamorous, so that is encouraged. And I say this with all due respect to any of you who still are addicted to nicotine. I synthesize, but that's not the point. The point is that things can change. Something even as deep as a physical addiction, it can change. So despair is not helpful. So usually at all day settings we have a discussion period in the afternoon. We're not doing that. We're doing something different later. So I want to have a discussion about this, but I want to go a little deeper first. This pattern of despair and this karma that, you know, I've been talking about slavery and race hatred and how that's around us and how we each have some relationship to that.

[20:17]

There are other problems. So I would say that the great ethical, moral crisis of our century is climate damage. And her rave for the Supreme Court and her rave for the Pope this week, Pope Francis' encyclical about climate change says, You know, that doesn't fix the problem. But, again, to help people pay attention to it, very important. And I heard the GA today, yesterday, said we have to face climate crisis. So there's a change happening there. But part of the... Part of how we've gotten into this difficulty where we're so dependent on fossil fuels and that the president would permit more drilling in the Arctic, it's melted now.

[21:26]

It's just horrible. I don't know what to say. It's so much of a threat to, well, already we have mass extinction in many species. how humans will survive. It's very much at stake. It's not definitely set that humans are going to go extinct. The science is pretty serious. But how will we survive? Will we all be in the back of caves? Will we still be able to read the sutras? I don't know. We don't know. What we do in the next 10 to 20 years will make the difference. So despair is not accurate. How do we face this? This pattern, so part of what's at work here is this karma of this legacy, this communal karma of despair, of denial, of not being willing to face our sadnesses.

[22:39]

We really need to be willing to Pay attention. Instead of trying to distract ourselves from that which is difficult. So my friend Joanna Macy was here a few years ago and talks about despair and empowerment, started talking about this in terms of the possibility of nuclear war. And for those of us old enough to remember in the 50s when, as schoolchildren, we had nuclear bomb drills. I didn't quite call it that, but some people were supposed to go under that desk. My grade school, we went down to the basement and there was an air raid drill in case there were nuclear bombs. What does this do to our psyche? It's all part of a pattern, our denial of climate, our denial of racism, and our denial of this possibility.

[23:45]

Already we have mass extinctions. So I really don't want to, you know, I'm not trying to bum you out, okay? The point is that we have, we can, we can face this stuff. We can sit upright and breathe and enjoy our breathing and enjoy all the things we have to enjoy and realize that change is possible. And how do we respond and face it? When I was invited to speak this year, the 70th anniversary of the Russian bomb, And there's an event each year at the place in Hyde Park, where Yonatan lives, where the first nuclear reaction happened. There's many more statues there. People gather there, sometimes not so many, sometimes more, to commemorate that. And a friend of mine, also a colleague of Joanna Macy's, discovered this really interesting

[24:55]

report that appeared in Time magazine exactly two weeks after Hiroshima bomb. And I want to read it because it speaks to a lot of this. And he didn't attribute it. We don't know who wrote it. We'll find out. It said, the greatest and most terrible of wars ended this week. to the echoes of an enormous event, an event so much more enormous that relative to it, the war itself shrank to minor significance. The knowledge of victory was as charged with sorrow and doubt as the joy and gratitude. More fearful responsibilities, more crucial liabilities rested on the victors even than on the vanquished. In what they said and did, men were still as in the aftershock of a great wound amused, and always semi-articulate, whether they were soldiers or scientists or great statesmen or the simplest of men.

[26:00]

But the dark depths of their minds and hearts, huge, in the dark depths of their minds and hearts, huge forms move and silently array themselves. Times are touching the titans, arranging out of the chaos an age in which victory was already only the shadow of a child in the street. With the controlled splitting of the atom, humanity, already profoundly perplexed and disunified, was brought inescapably into a new age in which all thoughts and things were split, and far from controlled. As most men realized, the first atomic bomb was a merely pregnant threat, a merely infinitesimal autonomous. All thoughts of things were split. The sudden achievement of victory was a mercy, to the Japanese no less than to the United Nations, a mercy born of a ruthless force beyond anything in human chronicle. The race had been won, the weapon had been used by those on whom civilization could best hope to defend, but the demonstration of power against living creatures instead of dead matter created a bottomless wound in the living conscience of the race.

[27:13]

The rational mind had won the most promethean of its conquests over nature and had put into the hands of common man the fire and force of the sun itself. Was man equal to the challenge? In an instant, without warning, the present had become the unthinkable future. Was there hope in that future, and if so, where did hope lie? So that was almost 70 years ago. 1945, that was written. A bottomless wound in the living conscience of the U.S., So it seems like I'm all over the place, but really, to me, it's all of one piece. How do we face the reality of racism and viciousness that we saw in Charleston? And not just pull down a few flags, but actually look at the problem and what needs to be done to give equal opportunity to all.

[28:17]

And how do we face the mass extinctions of species happening now, today? and the threat of climate crisis, where we really need to stop depending on fossil fuels. We need to leave it in the ground for this habitat to survive. And that, you know, the danger of nuclear bombs and nuclear power and Fukushima is still spewing radiation. So, again, This is not something out there. This is not the news separate from, you know, your work on their cushion. So a lot of times people come to meditation wanting peace and calm and quiet. And I say, great, yes. But part of that work of finding our own center, our own calm, is being willing to face this stuff. Because if we just

[29:18]

repress it and pretend it's not there, terrible things can happen. And the good news is that change happens, and the good news is that we do have the capacity to just be present and upright. You know, sitting through a little discomfort on your cushion during a day of sashing is nothing, you know? How can we face, reality and each other and our world and help out in whichever area. So the other good news is there's so much to do. And that means that anything that you want to do to help is part of the solution. It's part of the problem. It's part of what makes change. It's part of what will help. There's lots to do. And just to talk about this stuff, to actually have conversations about race is a big thing.

[30:21]

It doesn't happen. I mean, it's sort of happening in the media, but how do we talk with our friends and neighbors? How do we keep talking about it when the media's moved on to the next whatever? Okay, so I've talked longer than I thought I would, but I want to take extra time this morning to have discussion, and we're not going to do that from the afternoon, as we often do on all-day sitting. So I'm really interested in whatever any of you have to say about any of this. So comments, questions, responses, please feel free. Nicholas. Thank you so much for talking about this today.

[31:28]

It's such a good topic, and it's a really painful topic. And the process of me looking at my own life now is not something I wanted to do, although I have done it and I'm continuing to be committed to doing it. The other side I'm involved with, we're doing this, working through this work, White Tile Event, and really it's kind of an inquiry. It's very similar to what we do on the pillar, you know, which is, like, what, where, what is my racial identity now? They're just very fundamental questions, and I don't know if I say that at all, but it couldn't be more pertinent to define then what's going on elsewhere in the world then.

[32:44]

I know it's hard for white people to consider it, but really we do get to consider it. Thank you Nicholas. Just to add on that. I've mentioned to some people I was recently at actually a couple of different conferences of Buddhist teachers in the East Coast where racism and climate were the main topics and just received a kind of group of practices and things to do about looking at white privilege. So I'm going to share that with some of you. Maybe we can figure out how to do some workshops or meet in small groups or something to actually do this work. Thank you. Yes, Sam. Thank you. Thanks for the talk. So as an apologist who studies violence and as a lawyer, the thing I try to listen to, try to understand,

[33:50]

is the way in which whiteness and masculinity, heterosexual masculinity, are connected to survival is an exclusion and it needs to dominate and to try to figure out what drives them. So I'm sure over and over again, you know, what kind of security means and fears did we have that led them to think that this was something that was going to fix the world in some way? I'm sort of seeing it repeatedly. The Supreme Court's decision on same-sex marriage, Justice Roberts, in his dissent, said that all societies everywhere have had the institution of marriage. changing out of somehow destabilized things. And as an anthropologist, I know that he's entirely wrong, that societies, many societies, have a substitution of marriage.

[34:59]

But that takes a variety of different forms and changes over time. There's not really one man to the woman. It's not even necessarily human interaction, just a preparation. But the interesting thing for me is not just that, but why Justice Roberts, this highly intelligent person, why is it that he wants, he feels a need to have some solid something to attach himself to? What's the insecurity behind that? And then I think in my own life, I try to pay attention to, you know, what are the insecurities and fears that are drawing me to that? You're reminding me. Speaking of Justice Roberts and Dylann Roof, from a Buddhist perspective, it's not that there are evil people out there who are doing bad things.

[36:10]

The fossil fuel CEOs who are working to destroy our habitat for personal profit. It's not that they're evil. I think one of the problems is when we start to... The whole source of hatred is when we think, oh, those are the evil people over there, whether they're black or white or, you know, Democrats or Republicans. That's not helpful. That's not relevant. We all have some quotient of ignorance. We all have stuff that we're ignoring or that we're trying to deny or, you know... So... you know, the black minister who said this is our 9-11. Well, so far, and hopefully, you know, the other 9-11, the reaction was, okay, well, let's bomb some, but it doesn't matter if they have anything to do with what happened in New York. So just returning hatred for hatred, you know, doesn't help.

[37:13]

Thank you. Other comments, please? Yes, Jim. Thank you for a great talk. I read a slide a few years ago about the soaring winds of consciousness. And one of the things we talked about in class was our unconscious biases about race and other topics. And one of the things that happened that I've noticed that some of the class learners want to say, I'm not biased. And so they have to stop there. And so I think it's really important to be able to say, I am biased. And I don't want to be caught in blame and guilt. Good. But it comes up. It's an appreciative thing. Facing it, yeah. Yeah, we all are part of this karma where we have things we deny, there are things we have biases, as you said. Going back to what Nicholas was saying about being white, though, being white isn't a, you know, what is that?

[38:16]

That's a construct, too. We all, well, originally we all came from Africa, right? But... you know, what white means, just the diversity of people in this room and what combination of ethnicities. It's hugely diverse, so we, you know, label things. Yeah. Thank you, John. Other responses? Comments? David. I think one of the lessons that I'm learning and learning recently is that I don't listen exclusively and without judgment. And I simply, wow. I may be listening, but I may be listening so I can, when we respond, it's like, and there's being, I think, for compassion and for progress is for us to listen to each other. And that's what Dale taught the other day. I said, I get in trouble with ISIS because, I mean, what word they're coming from?

[39:18]

What is it? All the... The degradation days that people have gone through for hundreds and hundreds of years that led them to me come to this point. I think that's the key, is to go in, you know, not with pressures of prejudging, as the pressure is to prejudge, but to go in with an open mind and to hear. And that's the, that's just here. But to hear what's at heart, it's good, but it's not good. Yes, sir. You had mentioned you know, this sort of false view that people have about occlusive genes of karma or that it proves to be an individual. And this sort of conversation has occurred to me. I've never quite thought about it in these terms. But always by definition, karma implies relationship.

[40:19]

You know, it's the relationship with people, it implies relationship with the world. And, you know, it's that, it's the sort of, template you're going to have, it doesn't really make sense to think about, you know, I mean, if you want a structure, if you want a relationship, then sort of saying, well, this is mine, this is yours, you're bad, doesn't really address the thing. Because the reality is, in any of those situations, both or all means are involved, there's always going to be an issue. And so it becomes a, all of these sorts of things become issues that have to be worked out together. It's the most personal kind, seemingly most personal kinds of things, you know, like, I don't know, say, foundation or whatever. Yeah, thank you. Good, yeah.

[41:20]

Yeah, other comments? Yes, Dave, hi. One thing that's been helpful for me as I continue to grow is, like, even with these very large problems, like, you know, the struggle, like, how do I fit into a solution about it? You know, as you're saying, it can be overwhelming sometimes. But the one thing that's been really wonderful for me is finding that there are moments in your everyday life where there are opportunities that just kind of organically present themselves. And it's not you taking on a machine or something, but it's connected in a really real way. And the one story that sticks out in my head about this from my life is I was waiting for a training a couple months ago. And I was on the phone with this other guy, and he had a really awesome hat that had this Rastafarian line on it with a flag, and it was just awesome. And he's just that really cool, you know, and stuff. And so he walked by, and we kind of made eye contact.

[42:23]

I kind of like getting my conversation kind of out of contact sometimes. And so I was walking by, and I was like, I like your hat, man. It's a cool hat. And then he stopped and he was like, thanks, man. I really appreciate that. That's really cool. And then he looked at me and he was like, so I create this face up every day. And there's this guy that's here almost every single time. And he never looks me in the eye. Why do you think that is? And so then we got on the train together, and we talked about racism in slavery for 10 minutes. And I've probably never seen it yet. But as we left, he's like, thanks, man. It was so cool. I'm going to continue to be proud. And then we just looked back. So these kinds of things, it's not just how I, as a white person, throw myself in front of this massive complex racial injustice. It's like these are going to be moments in everyday life, you know, where like this stuff will be there. Excellent. Thank you. Yes, Debra. I'm reminded of after 9-11, a group of people with families who lost someone in the towers.

[43:30]

And it would be better if they just said, our grief is not a cause for war. So it makes me think about what did we do with our grief, about climate change, about oppression, about oppression. Do we turn it into anger? Do we enact on that? It's much harder to be moved than grief, I think. Yeah, facing grief. That's the big challenge, I think, of the world, of our time. Not trying to blame it on somebody else or, you know, Anyway, yeah. This is what our practice is about. It's not the only thing. We also find our creative energy to respond, but we have to face our grief about... And it's also about our own stuff, you know, our own patterns of greed and craving and anger and confusion and fear. And going back to what David was saying, when we think of somebody who's doing harm in the world, you know, what is their...

[44:34]

What is their fear? What is their anger? What is, you know, what has happened to them? And what is their possibility? What is, that's what Buddha nature is about, that there's a possibility for everyone. So we have a little more time, if anybody else has something to add. No, I appreciate it. Yes, sir. Well, you know, part of the point that you've made is that we have to talk right they'd like us to talk to each other and i was reflecting on a story that i heard recently from a friend that makes makes me aware that we also need to bring some awareness which i should do to how we talk we ended up they said that going a good way and this girl told me um this project is extraordinary she was she was talking about what her son who's now a young man, was little. He's always been an athlete.

[45:40]

And when he was four, he was playing soccer. And there was a photograph painting of him with four other boys. And all these other boys were African-American. and he was showing this picture to his grandpa, and he said, Grandpa, can you tell which one is me? They had a hand up, you know, that idea that you have to, these differences have to be learned. And I didn't think that's the point, but now I can really answer, how the grandpa answered, what that answer is, and how... Thank you. Hi, welcome. Our choice of words is a very regular thinking about. It's extremely important. If the words that we choose to describe are exclusionary or absolute, it makes these things difficult.

[47:03]

So it's important to consider what you say. because when dealing with another person, the object is to provide a native conversation, not to keep them out of conversation. And something like this is much less effective than this. Thank you. Thanks. So we need to not be afraid to be afraid. We have to not be afraid to be sad.

[48:04]

We can also be happy and joyful and grateful for lots of things, but, you know, when there's sadness, there's sadness. We can be there. We can be upright with that. We can listen. And sometimes we can even respond helpful. Thank you for your story, David, about your conversation on the subject. Any last comments? Yes, please. I would like to express my thanks and my delight at the invitation that you extended to me to come today to meet you. Because I was going to take to the craft of the nuclear energy generation service. We have an annual event in my park at the site of the Indian War, which was the nation. And on the 6th, usually around 5.30, Frank's family should be there.

[49:08]

And that has taken many forms over the 70 years. I think we're all 70 years old now. But the point is that we all remember. And thank you so much for the willingness to participate, to be here, and to invite all of you to come and bring your friends. And I don't really know here any solutions where there will be an opportunity. for sharing and discussing. But the presence, I think, is the important thing, that there are people who remember and have raised that all is important to nothing. But thank you so much for this opportunity. And that's happiness for me today. Good. Well, thank you for extending that invitation. And we will announce him here and put it on our website. There's so much to do and it's okay, we can do it.

[50:09]

And thank you for holding that space all these years. It's very important that we remember Hiroshima and the attacks, all the attacks every day on black people. So facing all this, when we get the feeling of we can do that, we can face it, it doesn't mean we know what to do, but there's really a joy in not being afraid to remember. It's really important.

[50:41]

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