 Well, thank you so much for that wonderful beginning. And again, that song was Lila June's Cheyenne Navajo song, All Nations Rise. And in that spirit I located here in the AMBS community in broader area, we acknowledge that we are presence on the traditional homeland of the Pockegon band of the Pottawatomie, a sovereign tribe. Despite the forced removal of many people, the Pockegon Pottawatomie have been using this land for formation and education for thousands of years and continue to do so. So thank you, Sarah, for bringing June's voice into this space and inviting us to rise up together. I have a few housekeeping items as we get started. This main session is being reported. The breakout sessions that will follow will not be reported. In view of that and in preparation for the breakout sessions, you may want to update your Zoom name as you see fit, perhaps including your location, your pronouns, or whatever you want to communicate to the fellow participants. We're going to invite you to keep your audio and your video off during the full group sessions to help other participants focus on the speaker. And with that, we want to again welcome you to the colloquium series on nonviolent action and movements for justice in 2020. My name is Jana Hunter Bowman. I'm Assistant Professor of Peace Studies and Christian Social Ethics at Anabaptist Mennonite Biblical Seminary. And in welcoming you, I'm joined by Jason Schenck and Sibo Nokushle Nokube. So I'll let them introduce themselves, please. Like Jana said, my name is Jason Schenck. I've been a Quaker Minister, focusing on the People's History of Elkhart Project and work with the Poor People's Campaign and National Call for More Revival. Good afternoon and welcome everyone. I am Sibo Nokushle Nokube, Humanitarian Relief and Development Practitioner and student at AMBS. I am currently a student assistant with the Peace Studies Department. Welcome once again. Serving as living alternative to violence through offering protection and seeking justice is an expression of a nearly 500 year tradition of Anabaptism. The communal non-violence is rooted in the conviction that violence is inconsistent with the person of Jesus and the life he led, a life the discipleship community shares. In this series, co-sponsored by the Crock Institute for International Peace at the University of Notre Dame. So again, this series is embedded in this colloquium. In this series, voices from different streams of non-violence, including communal liberationist and strategic non-violence will speak as witnesses to the power of non-violence in action. The events of 2020 are laying bare inequalities that have long plagued the United States and the global community. The intersections of the pandemic, ongoing racialized violence and hate-filled political rhetoric combined with the volatility of the upcoming US presidential elections are exposing the cost of the status quo and pushing each of us to examine our role as advocates for justice. This four-part series explores these issues and strategic non-violent responses. And to launch this series, we have Sarah Nahar. In the August 2020 edition of The Mennonite, Sarah Nahar wrote, to be a pacifist means to be willing to find alternatives to war wherever violence is showing up. Her life bears witness to this form of pacifism linked with liberation, lineage and village, the subtitle of the article. Many in this room already know this. For the friends, colleagues and co-conspirators, she's not yet met. I offer a few highlights. Sarah is a PhD student in the Department of Religion at Syracuse University and visiting instructor in the Department of Environmental Studies at the State University of New York's College of Environmental Science and Forestry. There she is asking the question, how do beliefs about the Earth and the End Times influence toileting practices of religious people? She studies what she calls the poop loop and is dedicated to getting our carbon waste out of the hydrological cycle. Am I getting this right, Sarah? In other words, mainstreaming usage of composting toilets. Sarah is a licensed minister within the Central District Conference of Mennonite Church USA and co-consultant to the developing board of the Tolson Center in Elkhart, Indiana. She is also the former Executive Director of Christian Peacemaker Teams. Through these roles, she has provided leadership to multi-faith partnerships to transform violence and depression. But leadership through partnership is not always highly visible. For example, I for one have deeply appreciated your creative work with Mennonite Jewish Relations, Sarah. Sarah holds a BA from Spelman College and a Master of Divinity from Anabaptist Mennonite Biblical Seminary. Indeed, Sarah and I first met in those halls on the AMBS campus in her hometown in Watershed. We were both at AMBS as students at the time. The conversations we had in the student's lounge portend the life and witness to the power of non-violence in action for justice that I just sketched. Sarah, thank you so much for joining us again today and I turn it over to you. Thank you, thank you. It is so good to be with so many of you that represent indeed my village from whence I come into whom I'm accountable as well as those who've been working for liberation from so many lineages that bring us to this particular moment together. Where I wanna start is in Charlottesville in 2017. In many ways, a scenario that has happened many times in this soil of Turtle Island, but in some ways, a moment of a wake up call again for this generation as people of faith and conscience walked to a park in the center of Charlottesville, Virginia on the Nackenland and said, there is no place for hate here only for humanity. They expected to find a line of police officers that were defending the constitution of the United States in the sense of the status quo of the right to free speech and park permits and things of that nature for any group that wished to gather no matter their political belief. When they arrived at this park, however, where a group of people called unite the right so many different right wing groups that had similar and different philosophies but were coming together to oppose the changes that relate to many of the civil rights and human rights, indigenous rights and other gains over time were meeting. They were intending the unite the right was intending to rally there. Some of those organizers were just getting there but there weren't any cops in sight. They weren't blocking the park. So the leaders that had organized together representing a grassroots movement again of people of faith and conscience from many different organizations across the middle and the left said to themselves that we will stand here to try to make sure that there's no platform for hate today and seek a different way to engage one another. They then expected that eventually the state as in the police would come and disperse them because they were committing civil disobedience in that they were blocking a lawfully allowed group of people to the space that they had desired to access. But the state stood down and instead the people who had organized to create the unite the right rally right at the appointed time came from all angles on many sides to come to the place of their rally. This meant then instead of a clash with the police officers there was a civilian on civilian clash. All of a sudden the optics that the pastors and the other people of conscience had imagined would be there. Police dispersing them in order to allow for people who were armed and who were espousing violence to meet did not happen. All of a sudden the rights that the pastors and others knew they had when facing the state dissolved because they didn't have those same types of rights and same types of expectations when facing another civilian. Many of you saw those images from Charlottesville on August 12th and the months preceding it as well. As then what happened next was the state finally coming but instead of acting with force to resist the right wingers or to stop the platform for hate really did clear out those who were seeking to keep the peace, seeking to continue inclusion. Many things began to happen as civilian and civilian clashes spread throughout that area of Charlottesville and one included someone from the right, unite the right wing rally ramming their car at full speed into a crowd of people who sought to create inclusion and peace then backing up and trying to ram again. Heather here was killed, many others were injured. Those who had rallied with the clergy and other other folks such as Rednecks Revolveden and a number of other groups who had come to try to support Charlottesville residents in that space quickly mobilized their medical teams who are on the ground with people already. These are street medics. These are folks who've been trained up in direct first aid, not necessarily holding RNs or MDs but ready to assist. They were the first responders, they were there and around them the clergy and others created walls some facing in some facing out chains of protection. They began immediately to administer first aid and trauma. Finally, when the state's medical response team came, they came also accompanied by armed people who began to push out those medical first responders who began to break up the community's first response in another wave of violence and to stop people from even giving some of the CPR that was absolutely needed causing some people to go into even further critical condition. No one was shot directly in Charlottesville that day which was ended up being a surprise but it didn't happen. And so what we ended up seeing with Charlottesville was what I call a deterioration of democracy. There are many levels on which democracy can deteriorate and before August 12th as we prepared and were on the ground with civilians and community members and using the term civilians here we use it a lot in international humanitarian peace work. It means non-combatance. Someone who's not a part of a military police force. We were working and training civilians and unarmed civilian accompaniment and protection and how to be with one another in these times. They weren't sure how far democracy would deteriorate on that day and some expected the worst. Some expected all that warfare and bloodshed from handguns and rifles in the streets. We didn't know what the state would do. We had guesses and one of the guesses is that they would stand down to some extent but I wasn't sure what that would mean and we weren't sure when they would reengage. What all this does is paint a picture of something that has been changing in some ways since preparation for non-violent direct action, which we inherit from the black freedom struggle in the 60s, American Indian movement, the poor people's campaign and many other ways of mobilizing in which the state was very present and did a lot of the official repression. We've seen this also all the way through the 70s, 80s, 90s and 2000s. And so the current new deteriorations have to do with the state response being very different and allowing for certain symptoms to continue to have power within the space. As Mennonites and Anabaptists who were present that day and throughout our work, who have not necessarily desired to rely on the state at all nor continue to wish to do so, there's not a surprise that the state was not in a helpful role and also for many people of color and others who've experienced extreme amounts of state violence, it also wasn't a surprise that the state did what it did but it presents new challenges. One, the challenge of optics, another the challenge of communication, another the recognition that the expectations that you have from everything from pleading the fifth when you're speaking with an officer to knowing the rules of engagement that a state has where they have to tell you why you're being arrested and detained. They must say that you have one phone call should be taken to jail. All of these things are off when it comes to civilian or civilian conflict. The reason that understanding civilian or civilian conflict is important is because sub-state warfare is growing all over the world. And as we are potentially in an antebellum period now, the type of war that we will face that of course builds on the already undeclared constant war against black and brown people in this country will be one of sub-state warfare. We have a country of wash guns and as a sense of connection deteriorate, there is generally rises in violence and already we're in a situation where there are mass shootings each day. The war that will be coming will not look like the ones that necessarily we've had in the past here but there's a lot of knowledge about these types of wars from around the world as well as in people's own lives. So we are not without resources and support for thinking about how we might show up effectively and communally at this time. It's just gonna look really different than large marches and actions and doing some of the public type of tactics that we've now matured in social movements for a long time. I'll just share one thing that we worked on in preparation for what happened on August 12th in identifying harm that could potentially be happening. And I wanna share this with you because it's a practical thing that you can use already beginning now and potentially as we head into a contested election in November, we use the acronym SALT. Now SALT's very precious to us, right? This want to be the SALT of the earth and if SALT loses its saltiness, what is it? It's grown outside in tripled underfoot and Syracuse actually is a city that produced a lot of salt for a long time. So it's an easy acronym to remember and I invite you to think about it when you see the SALT shaker on your table. If it's not too difficult, SALT is a four-part acronym. When you see four-part acronym and I give it to you to help right size paranoia, it is okay to be scared at this time. It's okay to be worried. It's okay to have heightened vulnerability but not everything is going to crash and crumble. You will not lose everything. It's important to think about what we are willing to give up and shifts we are willing to make in these times to help promote safety and protect one another and protect the earth. But what will actually happen may not be what we expect to happen. And so SALT is one acronym that helps to right size our fear and give us some tools to communicate with others. So SALT stands for size, activity, location and time. I'll go over these one by one. If you're seeing someone who is carrying a weapon or someone who has a paraphernalia from say a white supremacist group or someone whose actions worry or trouble you for any reason or groups of people, SALT it can be helpful. So size is related to what is the size of the group? Potentially also the size of the people but the size of the group that's doing this activity. And what is their activity actually? Are they marching around? Are they brandishing weapons? Are they yelling? Are they harassing? Are they sitting on the ground quietly? Are they on phones and using technology? So what's the activity of the group that you might see doing a disturbing activity? What's their location? This location is primarily related to them being at the corner of Green Road and US 33. Let's give an example over in Corry. Or is a location near a school? Or are they moving towards one place to another? Walking south on Green, for example, location. And time, both the time of day to try to record that as well as the duration of time that you're able to monitor the situation. You can, if someone tells you, oh my goodness, I'm really scared. There's all these people here, what's happening? You might be able to text back to them SALT. And then that helps a person look at the various factors that might be the most salient when identifying a group. That may or may not be attempting to do harm but it also is a way to locate what's happening. And then if you're networked with other people in your community or otherwise and they send out a SALT alert and it's the same group of people at another place, you start to be able to track. And I think this is particularly important when we're dealing with armed actors. People also use this for the police which are a group of armed actors as well. But when you have multiple sets of armed actors, your nonviolent direct action needs to be multifaceted as well as agile. It needs to recognize what type of weapons you're dealing with and what type of actors. Political Research Associates has put out a wonderful resource that will tell you which paraphernalia of which white right wing groups is worn where and how and what is the discipline of that group and what are they alligent to? And these all give you points of intervention with which to be able to talk to the group and approach them potentially or not and to let others know. SALT also becomes important if you do not want to rely on the police for reasons of abolition, for reasons of desiring to not call on lethal force in order to try to leverage a situation, SALT can also help in creating those networks of care. People are really traumatized after what went down in Charlottesville and in doing some aftercare with a lot of them, we were sure to let them know that even though they felt like that their community was fragmented and it was devastating for many clergy when other clergy just said, oh, ignore it, it will go away or I'm not interested in saying, no, we'll just focus on what we want to build as an alternative. There's a lot of fractures in the community and yeah, we assured the people of Charlottesville that their investment in trying to show up in the many ways they did, both building alternatives, blocking harm and just working hard and being alignment with their deepest values has resourced us a lot to understand kind of the moment that we're coming into. As I conclude for this initial part, what some in the United, the right rally we're trying to do was to start a racial holy war. Not all in a different philosophy, but at some work. What this means and what this poses as a challenge to those who are in traditionally pacific communities who have resisted the draft and who have said we will not participate. What happens when your body drafts you? How are we to respond when there's not an opt-out option? So what we're gonna work on today and throughout time, I'm accessible and the other hosts of this seminar are accessible to continuing this movement together is how might we take our next step into solidary learning and living in these times together. Thank you. Thank you so much, Sarah, for your really powerful message for sharing with us stories of these very real and present in contemporary situations of harm, but also the way that different kinds of people are coming together and recognizing these as opportunities to bear witness. Thank you for helping us think about what it means to show up effectively and communally and to think, to provide a practical tool for doing just that through this salt, through salt. In this, what we want to do next is to move into breakout groups. What we're going to do is to organize different participants into small groups. You'll have eight minutes in your breakout session and Sarah invites you to think about this question. As a result of what I've just heard, what is my next step on my own learning journey of solidarity? You're also welcome to pose questions that emerge for you in the course of the talk generally. So in a moment, we're going to move into breakout groups, perhaps start by introducing yourself and then responding to the prompt. And I believe that the prompt will appear in the chat box in a moment. You'll have eight minutes and then we'll come back to the large group session for some Q&A. See you soon. As the questions come in, I just wanna speak to the song that we heard from Lila June Johnson, who is an artist and activist. And she is Dimee Navajo as well as Cheyenne. And it was important to me to begin with this song because even myself descended of both willing and unwilling settlers on colonized land. We are working in ways to always be accountable to those who are advocating for remade creation and helping us think about values change for survival. And we think about indigenous communities. This is not the first disease that they have faced from folks that are not from here coming upon them. And so Navajo Nation particularly has been really impacted for this one to just raise up some of their leadership who are speaking to that. And as she said, this coming, the situation is that Indians versus cowboys know is all of humanity on one side fighting to replace our fear with love and the only weapons that are helpful are weapons of truth, faith and compassion. One question I see here are some resources I would recommend in this work towards anti-violence and listening to the voices of black and brown sisters and brothers. I'm happy to say that during the breakout rooms we organized to say that we're gonna be sending you a follow-up with a number of links and resources so you can find your way in if you haven't already. There is a place for you in this work because this is the work of the body of Christ. And so everyone can bring their gifts. I would say if you can follow the through thread on the impact of the Doctrine of Discovery, which is a 1455 and onward set of paper bowls that first displaced and kidnapped indigenous Africans and then assisted in the perpetuation of genocide here in this continent and has morphed into Christian Zionism and other forms of theological racism today. There is a through line there. So anything you can find out about the Doctrine of Discovery and there's a number of people working to dismantle the Doctrine of Discovery and to see how it shows up, that that's a great place to start. And many black and brown people have been inviting folks to come work on it to address it, both repudiate and remitry. And then we'll send some more resources for sure. Yes, what training is available now online since COVID prevents some trainings in person? We will also in our resource, make sure that you have access to a few trainings as well as there are groups meeting together to prepare a guide for the various upcoming election scenarios that you may face. And then there are conversations happening in small groups and broader trainings that are possible. For the question of related to defunding the police. For me, this is a place where Meno's been talking about this for a long time. Defunding police is kind of a localized version of war tax resistance. It's a sense of we want to divest from violence and invest in everything that leads to a holistic understanding of safety, protection and love. And so, you know, you know, metadata social media and marketing, you know, it hasn't been so, so strong over the last 400 years. And so other people have been able to make the banners and the hashtags and do the work of saying, you know, this is what's up at this time, this type of the abolition movement. So in many ways, it's a great sign for folks who are saying, defund police, it's a new idea, you know? And, you know, if you're a Meno, you can be like, yo, this is a great evangelism opportunity, you know? Hey, come to our church, we've been talking about this for a while. Come help us think about how we can say it more convincingly and effectively, but our faith is founded. On this sense of, if harm be done, let it be done to me rather than you and I will not invest in that, which makes for war. And the importance of doing it collectively together. And for a long time, men is for informing groups of people that say, we will not work for peace and then pay for war, but finding ways to divert those resources and taking upon themselves together, not individually, but together the consequences of that. So those are types of collective actions that we can take. How can we bring these conversations into our communities of faith? Well, that's one thing. For example, if you wanna talk about abolition or not using the police, you can convene a conversation within the church to say how, under what situations might we be able to find alternative ways to resolve a concern of civilian safety without calling the police? Just start to ask those questions. All sorts of things will bubble up. A lot of questions of fear or vulnerability, but once those are out in the open and can be spoken, then we can talk about what really matters. And we can also, there's folks on here who've done great work on investigating the history of policing and where it comes from in terms of charting the bodies of enslaved Africans and formerly enslaved Africans, as well as the proletariat and folks in the North. And so learning the history of the police and connecting that all the way back through how the Jesus movement was policed in the early days can be a through line. As well, it's a time to go back into songs and proverbs and lamentations in these aspects of our faith to give us sustenance for this time. I would say another way to bring this into faith communities is through expanding time for grief in our services. Not holding it onto just the joys and concerns section, but seeing if there might be an opening where each week we go beyond formulating our frustration with the news or whatever in words, but we go into moaning, into shaking, into yawning, into screaming. Like we need something more in our liturgy for these times. And look to some of the churches that have maintained some of these ways of moving in the spirit that helps to cleanse and heal their souls when cognitively our brains cannot literally process all that's coming in, but only it's by being together on Zoom or in person at a distance, whatever you can still feel the energy. If we make space for other expressions, tapping, some people use tapping to really help reset their bodies, twirling, moaning, groaning, these, you know, the groves of the spirit too deep for words. This is biblical. So how can we get some groaning back in? Cause we don't have the answers, but we, you know, the spirit is interceding at this time. So finding ways in the liturgy to open up a holding of the levels of uncertainty, but the way you close that is going to be important as it's allowed to spill out, then lean into liturgical ways that say, nevertheless we commit to keep breathing, to sustain others breath, to keep in prayer, and to, you know, not give in to the paralysis of analysis, excuse the ableist analogy there, but to not come out of it with words, but through song and through ways of saying, finding just enough courage to get beyond the fear, you know, we carry the fear with us, but all we need is just a tiny bit more courage. So that's what I would say. And as church liturgies begin to change form during this time of COVID, yeah, find your grown group, find your rage group. It might be only like five people, but some people who you can really open up with so that your organism is not trying to hold everything that is happening, but it can be returned to the earth. And then from there, the regenerative power, right? God became incarnate in the stuff of the earth. So we take that stuff out of the earth to show up. That's my mini sermon for today. We'll get back to y'all's great questions. And if you come up with any grown liturgies, please, please pass it to me. Then we can, you know, circulate them around so we can draw on each other's brilliance. Cool, just a heads up, that some of the resources that are coming up, there is a mini church USA racial justice fund. Just put your money where your mouth is in this case and just, you know, share with the fund as well as MCSA is creating curriculum about police abolition, which will be available in October, right on time. That's the October surprise I'm looking for. And, you know, it's gonna give everything that we need, just keep on building it. A lot of this is improvisation. We don't know it before. Thank you. Seeing here, a number of you are saying how you're mobilizing and what you're doing and trying to be ready for how conflicts will be different at this time. I think know that we can and will survive. And although we will continue to see further deteriorations of democracy or so-called democracy, again, reach out to folks outside the US. Some people have faced further deteriorations of democracy. I mean, there hasn't been like a real federal government coalition in Belgium for like a long time. Different parties govern different parts of Kyrgyzstan. The local areas may be able to municipal, I mean, may be able to come to a new rise in power in the reinvestment in local because people say, hey, no matter what's happening on the polarized levels, we wanna stick together here and just be in those conversations and make sure that they're inclusive and thinking about the most marginalized and when people say, yeah, you know, we're all going through a hard time. Ask who's the we? Always ask who is the we is included when we say, when we say, for example, who's that we? Is it your family? Is it your neighborhood? Make sure that your we isn't an inclusive one. We had time for just a few more, just a few more questions. Now the chat is open and you can say, hey, dear friends. And you can also chat the questions or if you have any sense of your next step, no matter how small it is, go ahead and share that out cause it will encourage your siblings here. I did see one that came in as my next step is figuring out what my next step is. Yeah, so that seems like I would say a next step of some deep self-reflection. Who am I? What am I called to do? Remember, you are your ancestors gift to this moment. Yes, you are. So please show up with all you got. Someone's asking about what are the different rules of engagement with white right wing groups? And again, it depends on the salt and on that size, on the activity, the location and the time. It also depends on your particular demographics. I was speaking in our breakout room a bit. If you are someone with white skin privilege, you may be able to put yourself in a leverage point to find out information, to give some empathy, to do whatever it takes to deescalate in a particular moment. Or you may be someone who can get in and get some information that then you can pass to more vulnerable communities about what's happening. So these are currently developing in terms of what are various ways to prevent violent extremism. And also, it's the hard reality to say, although right wing groups and folks affiliated with them are responsible for some of the highest levels of violence that we see. The state responds very differently to them than it does to others expressing desires for self-determination, justice or equality. And so we're in a devastating reality of unequal and unfair ways that society is set up. That's another thing to grieve and to pay attention to. Someone's asking about assault as it relates to the internet. How do we determine the location online and what the background is? Yes, these are key questions and they are being discussed by various groups. But if you see something and want support on it, feel free to reach out to me and others and we'll try to network you in to start thinking well about this. But what we've seen now is, although a lot of this has been developing online because they have been emboldened and encouraged overall from the highest levels of offices in the US, we're starting to see it manifest in the physical plane. Although many people do experience what's called daxing where they have high levels of online threats towards them and against their story and it can make things very difficult. I would say have a plan for what you're gonna be doing. Right now we're 40 days to the election and some I know from a number of religious groups are doing prayer and fasting. This is not prayer and fasting for a particular outcome necessarily. It may be for some of them, but a recognition of this election is you have another compression and flash point of what's happening right now. So that's the opportunity that's being coordinated but I would say have a plan for what you will be doing that evening and have a plan for checking up on your friends and members of vulnerable communities especially in places that are not highly urbanized but on these fringe areas where there will be more likely to be intimidation of people going to vote and things of that nature. Probably no matter what the results are people will take to the streets and while that is totally understandable as a way of doing public grief work and stating the desire for a world that works for all, we are also interested in terms of some of the groups I'm planning with and thinking about creative things that you can do together with people inside or gathered on Zoom or if those platforms shut down or things of that nature. Other ways to do data jams for example to look across the internet to figure out what is the data for what is happening and what that does then is consolidate information so that you can be able to say coherent stats like the one that came to us from BLM's work that one black person is killed every 28 hours by the state in this country. That comes after working a lot of data so you might think about getting a bunch of people together to do some citizen research or resident research on that day to figure out what's happening or to be able to say this many congregations and our denomination are committed to being inclusive groups. You can find that data, that's one thing to do. You know, and if you got a quilt big enough you can probably get six people around a quilt at a distance to like help us like metaphorically and physically re-stitch our society together to just really try to be creative about how we can involve everyone from the youth to the elders to do something very positive and powerful on that day that prepares us for Advent, that prepares us for decolonization, that prepares us for our discipleship journeys which will become increasingly difficult but there's more and more of us on the journey together. Thank you so much, Sarah. Yeah, kicking back over to you all, thanks. Thank you so much, Sarah, for being with us and thank you so much to everyone who is in this room. This is a beautiful and powerful group together. So it is good to be together in this work and thinking and then mobilizing or to put the power of non-violence in practice and to mobilize and participate in movements for justice. So thank you, Sarah, and thank you to everyone. And we want to just say a word about what's coming up next. This is the first part of a four-part series. Next week, I will share with you very briefly a flyer with the information here. Next week, Maria Steffen, Director of the Non-Violence Action at the U.S. Institute of Peace and David Courtwright, Director of the Global Policy Initiative at the University of Notre Dame's Croc Institute will be with us for this gathering. The week after that, on October 7th, Co-Cordinator of the Poor People's Campaign, Liz Theoharis will be with us. And to cap off the series, we're going to have a nonviolent, direct action training. So in response to some of your questions and particular requests on that front, October 10th in the afternoon will have a nonviolent, direct action training led by Ashley Bohr of the Croc Institute for International Peace and her co-facilitator, Nate Cohen of Northwestern University. So with this registration, you are already registered for that. And we look forward to seeing you next time. Thanks, everyone.