 the recap of Emancipation 2022. And with me today, Raissa Joseph, the Executive Director of the Four Precinct Center, Cecil Charles, aka Charlo, Manager of Takeover Tent and Soccer Village. Good morning and welcome. Thank you very much. It's always a pleasure to impart knowledge and so on and Charlo always makes sure that he is part of anything when it comes to the development of the Atom Culture in Sambushia. Okay, thank you. And of course we'll get right into it and we will play a clip of some of the highlights of Emancipation 2022. For too long, we have hidden the truth of our history in the foolish recesses of our minds, almost as if we have been reluctant to admit it. Celebrating Emancipation Day, therefore, is to celebrate the victory of our ancestors over the system that enslaved them. Celebrating Emancipation Day is to say that we are strong enough to overcome the slavery of our times, poverty, high unemployment, violent crime and underemployment. I would just like to get from you in terms of what you thought about the drums and dance ritual, specifically what you thought about the activities that we had for that day, if coming out at four o'clock in the morning was a very good idea. And in terms of you being there and your experience, how you interpreted it, and from what you perceive from the general public people's reaction and going forward, how is this going to add to the value of Emancipation? So we can start off with Cecil. Thank you very much. Last year, it was a nice experience. It brought back memories in terms of even the juve itself at carnival time. I mean, I was there very early on, so then people were really excited, people were looking forward to something that they had not seen for a long, long time. The theme itself, you know, was very captivating in the sense that it opened up people's minds and to the ideas and so on, and bringing them to the realization that, look, we finally have something where we could really look at our history, we could look at what is happening to us and so on, and how we move forward with it. There was a buzz, there was excitement. I mean, the whole question of just coming down from the Loose Lake area, down to the sea area there, that in itself was really, really, really exciting. It was really, I mean, those people on the sidewalk, people were in there dancing and so on. And apart from that, what you also notice is that a lot of young people, children and so on, so it was not the only older persons and so on. So by doing that, what it was actually doing, it was actually a learning experience for them. Actually things that they might have heard before, but they had never experienced before and had never experienced in it. And if we continue in that vein, I think, you know, in the next two, three, four, five years, we will have that big consciousness that we are talking about, that would really lift up these societies and we'll share. What I believe for me is, being part of the event, most persons say that it had an energy that was different. And it sort of allowed you to be reverent about it, especially the part where we call the names of slaves. And they were all part of one plantation and called it owned by Bauer de Bocage. And what struck me, there was a woman who said, what really caught her was that some of these names, most of them had the same last name. And it occurred to her that these were actual families. And I think that it is a feature that we should keep and remember and call the names of those that we are really standing on the shoulders of. And so for me, that event was in celebration of our culture, celebration of our history, and bringing us face to face with the reality that we are in the nation. So for me, drums and dance ritual, for me, was the highlight. But there were other events that were different. For instance, a panel discussion, and I don't know if you can speak to that in terms of did we achieve our objective in terms of its reach? And I'm really discussing the dispensation of land in Central Asia. When we spoke about the dispensation of land in Central Asia, it gave us an opportunity to examine how a lot of our people are disenfranchised because of policies of the colonial period that did not adequately dispense of land. Many of the persons who owned land were legal plantation owners, and wealthy individuals who were to own one of them passed on their wealth to churches. And you found that the descendants of formulae and safe prisons who owned lands for centuries, for years, but they never got title to it. And even the practice of perhaps family land, for example, put persons in a situation where you have multiple persons who have access to land, but the land is not adequately even separate among them. And that has created a lot of issues. And even persons living the enslaved experience not having anything, not getting paid for their labor, not having a place to settle down, you create a class of people who are nomads and aromas. And sometimes we look at squatters in a very, how would I even class it in a way that they don't belong, that they're just people who are vibrabands, but they are people who are displaced, who have no place to go, who cannot access land due to the costs and prices, and who end up in situations that are marginalized and create a problem. And that's why even programs, when you look at Proud, for example, they matter to regularize status so that persons don't live in situations that create greater social issues. So it's coming to that, if someone would say, I'm just asking a question. I mean, really, what is the importance of discussing that? I mean, where does that go? Is that significant for us to know? Well, say no, no, you're not here with a development. Pepe, you said, you see. Quote, munkavu, eke, lege, mamayo, tujubi, eke, water. If you are not concerned with the human development of the people, how they live, whether they have clean or running water, it creates conflict that will eventually knock on your door. And you see it every day, we have the encroachment of private sector enterprise where people live, unplanned development. It creates issues within the hurricanes. There's nobody that has it gone. And we know that when persons are placed or live along river banks, the one you squat, it creates issues where people's lives are impaired, that's environmental impacts and issues. You know, persons who live in these particular conditions, a lot of them are impoverished, and they become vulnerable to a lot more individuals playing on them. And it eventually will create an uprising in the society where you have no choice but to deal with it. So in a sense, you're saying that the inner consciousness is not only about a look at the past and sort of a celebration of the act of emancipation, the event, but it is more than that. It's that consciousness to look at historically where we have come from and the impact of it today. So in terms of the impact of it today, historically, I have often wondered, was the bread food really brought here? Or is it indigenous to Saint Lucia? And I'm asking that challenge because for emancipation last year, there was the Anglican Church did an entire exhibit on the bread food. Now, I'm curious, so answer all of the questions. Okay, when we found out about the bread food festival, we saw the linkage with it and the whole question of persons who basically enslaved. The bread food was, yes, it was brought, it didn't come from that era. I think the first bread food tree is actually in St. Vincent and it's still there. And what it did basically was to provide the nutrients. I would guess for the food, it was a cheap commodity for the planters who, of course, were the ones who were responsible for taking care of whoever was enslaved on the plantation. The bread food itself, of course, in terms of volume and so on, you take a bread food tree and I mean you just see the amount of things that could happen in terms of how much it produces. What we thought also is to make people realize that there are other products that you could actually have from the bread food. And that in itself was also to look at the whole question of food security. Food security is very, very important. If you notice the whole food import bill, we're talking about millions of dollars. And that was one way of saying, look, you could do the bread food instead of the the chips and so on. You could have bread food chips, there are a lot of the bread food punch. So many things could be produced from that. You would also notice to that when it's bread food, what we call bread food season, most of it is spoiled. And not only the bread food, you could think of a number of foods there, whether it is the mango, the bananas, just whatever it is. And what we are seeing is that look, we have so much of that that we could have our younger people being able to use it, the bread food balls, this, that, and so on. And not just giving them a go-touch, you know, a go-touch ride. And that in itself, because food, of course, is presentation. And when you have that big touch, I mean, our grandmothers and them would have just sat down with, you know, free touch of bread food. And in that, of course, we know what event all the happened also, the whole question of diabetes. So even in terms of the portions, all right, that in itself is important. So the Anglican church, which of course was involved in slavery, yes, the Anglican church had slaves. But then we know that they have to be a situation and we know the reason why they were involved. I heard earlier, Reiser mentioned in the whole question of land, where you had a lot of parishioners giving the church land instead of the family. And now the families now have to find themselves having to buy land and how much, a square foot, $20 square foot, and that kind of thing. Which of course, I would take, put them on a backbone, had the grandmothers and great grandmothers, you know, pass on that land to them. They would not be in that kind of situation right now with the mortgages and that kind of thing. So yes, it is very, very important that we look at those things. So although the church was involved in slavery, but it is trying to, I guess, redeem itself, is that redemption part of boosting the exhibition in view for the Anglican church? So you will tell us about, I'm doing it there, that experience. So is that part of the redemption process? Right. Okay, we're going on. All right. So you had the Korean Thai exhibition, which is an exhibition that is actually showing the movement of our people, our earlier persons into the Caribbean where they settled and so on. So that was done by Lydon University. The exhibition was first hosted at Anglican Annex, and it is under the auspices of the Archaeological and Historical Society. And during that time last year with the Emancipation, we felt it fitting because the Archaeological Historical Society is about looking at our history, archaeology and so on. So it was very, very fitting that we were able to have that exhibition involved with the whole Emancipation process. And if you notice, it was held at the Anglican Church in Viewford. The Anglican Church in Viewford actually is on a plantation. All right. So all of that. And we know when Reiza talked about the old question, a lot of the lands being owned by the church. But if you notice, if you look at the Viewford area, a lot of the lands, we don't want to call them squatters, but persons who settle on the land, some of them, they pay a monthly rental. Some of them do not. But the Anglican Church itself is trying to redeem itself, as I would say, with the new leadership of the Anglican Church. I speak of Ashikon Glasgow and his wife. And if you notice there, of course, they are Caribbean people. Ashikon Glasgow is probably from St. Vincent. So that whole historical thing, he's also a farmer, so he understands what is happening. And with that experience, he's able to realize the problems that exist and looking for solutions to deal with that. So yes, the Anglican Church is not just what it was before, but we are more community-based. We are concerned about the climate and everything that exists, the culture of our people, and so on. And we have to know that we have to work within the culture of the people. And that exhibition was also in collaboration with Saafi Lewis right here. It did an entire exhibition on slavery. On slavery. So I mean, what was the reaction of persons from who fought in the launch? Tell us about that feeling of opening that exhibition in the church, the ceremony. Yeah, well, a lot of people go to Anasana. And one of the surprising things that, you know, there are people who do not know that this was an Anglican Church. Do you not even realize it was an Anglican Church? No, that's a church that has been there over 70 years, you know. You've been there for me, huh? Yeah, 70 years. So that exhibition in itself opened up the awareness that you have an Anglican Church because one of the things we noticed is that they were not even the name of the church, right? So they just felt it was a building. Some people thought it was a lodge, you know, that kind of thing. And it's right opposite the square. So that in itself, and I'm happy to that the sovereign division of this affluent was also involved in that because there again, you are able to impart knowledge, you know, on awareness again, the whole question of reclaiming, making us understand where we came from and where we are going and understanding that we are not going to be cut stuck in that movement, but we have to learn from those past lessons and go find ourselves getting back into those things. So the whole question of reclaiming, the consciousness, making people aware, that in itself, apart from the physical things that will happen in the concert and so on, but the whole education of the mind, that to me is very, very, very important. And if we continue in that thing, then maybe, well, not maybe, we will see a difference in people's attitude to national things and so on. And as I just said, we talk about people just listening as a holiday to go to Leach and so on. But I'm sure from what we saw last year, people soon realized that there is a connection with them, their development, and what is happening in terms of the future of this country. Now you mentioned concert. We will look at that and look at the freedom concert and its impact and talk about Sufret Foundation. And so that's the nutshell of what we're to discuss next. And when we go to the break, before we go to the break, I'm going to look at this photograph. It's a photograph of the fisherman at the harbor at the Drums and Vance River. So we also want to discuss the context of that and the concert when we return. The fisherman, in terms of that, what significance that has to our emancipation? I know we dressed them up in head pieces and they did a whole formation pattern in reference to that. How significant is that? Does that have any sort of symbolic meaning in reference to emancipation of consciousness? And I know the Walker speaks and he says the sea has history and he makes a lot of connections with fishermen. He writes about that. Omerus is about fishermen. So how is that significant in our history? And making that connection to emancipation and claiming to be our consciousness? So how is that significant in our history? How is that significant in our history? How is that significant in our history? Omerus is about our history. How is that significant in our history? But in terms of where you are anticipating and in your part of the committee, but did you anticipate that sea coming in at that time and what was your feeling? And I'm going to direct this to Chalo. What was your feeling at that time? Because some people said when they came and they got goosebumps and they felt this emotional connection. So in general, that Chalo, how did that go around for you? The whole thing, and when you put it in the context of the ancestral spirit there, and that's something that we are missing out. That early morning, that dawn of day, bringing a new day, which we talked about, of course, the expectation of what the day is going to be. You have a life and so on. And you start in that almost serene kind of way. The calmness, the coolness. You notice the sea itself was calm. And it was just nostalgic that we could look and understand the whole question of the life of a fisherman, the sea itself to us. And in terms of what it does, yes, we will enslave, we will force out, we will enslave people, we do not come here by chance. But look at what has happened since then. And then even in connecting the sea at that time with the land, okay, that in itself is very, very, very important. And you look at the folks who are the fishermen, okay, what we might refer to as honorary persons, but they are providing a very valuable, they make it a very valuable contribution to the development of this nation. Yes, coming out from a bad experience, but looking at what could happen now with how they are able to use that now as a trade, income, economic development for them. And all of that, you know, it was just captured in that moment on that morning. Yeah, but for me, they represented and they represented something for me in terms of their contribution to Central Asia. And we take it for granted when these boats come in and we say, balahoo, balahoo, that we don't understand that these persons are part of our society and they go out there. And it's part of whether we want to accept it or not, it's a tradition. Even when I know now we don't use the Gomne boats anymore, but the whole style of the fishing boat and the going out before the crack of dawn, that is part of our tradition, our fishing tradition. So I think at that point, I almost shed a tear when they came in and it's part of allowing all of us to experience that and in terms of that experience. So we did that in the morning and we went all the way to Soufre. Do you think Soufre has a significance historically and for us choosing to do the freedom concert in Soufre? Did that work in terms of a heightened consciousness and her life in Soufre as a place that has deep rooted history? The freedom concert in Soufre, in a new way, I don't recommend Soufre, but I would like to come here to celebrate the participation of the music and the dance, the traditional dance here. So, the freedom concert in Soufre for the physical, for the human, it's also a place where we can change the culture, the culture. So, the freedom concert in Soufre is a place that we can learn from and to learn from the dance, the dance, the rhythm and the traditional dance. It's a place that we can learn from and we can learn from the dance and the rhythm and the support that we got from them, the energy, even being at the concert. I mean, when I turned around, I figured there were more than 5,000 people there, and it really showed that persons are interested and there's a hunger to know, to know about and to understand ourselves and who we are. So how do we justify a concert? Because persons may say you have a concert for everything, a peace concert. Does doing that activity have significance? What are the actual benefits of it? And if any of you can answer in the chat, what do you see as the tangible benefits of doing that? I'm a bit of a person, I don't know how much we value the concert, I don't know how much it means, but it's a little hard to understand, if there are any big benefits, it's not enough. But when it comes to the performance, we have the statues, we have the completely free dance, country and western. Every Sunday, you have so many songs like that. They can affect you, they can catch you, they can serve you, they can give you an experience. But a concert is a place, not just a place, but a place where you can feel what concert is. It's not just a place where you can make decisions. It's a place where you can play music, you can play music, you can dance and you can connect with the audience. Right? Right, he said. And it comes to the whole thing of the creative work. You know, that's another thing too. I mean, a lot of work is created. I'm happy that you mentioned the callips but if you go through the years and so on, it has always been the creation of music is always coming out of what is happening. So for example, the callips he or herself has spoken about a lot of the issues in society. And sometimes if we go back to a lot of it, if the policy makers alone would listen and understand they actually did the solutions to some of the problems that we have in some of those very songs, the callipsonian has always been the one who, not just the callipsonian but the creative persons who create the work and stuff related to sculpting or whatever it is is the one who actually has been in the forefront of that emancipation process. Okay, so we will hold that for us because we want to actually a clip. Take a listen. Now I'm going to start to sing it. So from this year's callipso I will use it from South Tent in reference to how the callipso and carnival in fact carnival how is it connected to emancipation because people believe there is no connection at all. And so we will take a look at this little clip and listen O is for Africa B is for black and so we will go to the little clip and don't mind the singing but we will have a discussion on that and when we return we will discover the link between emancipation, carnival and the essence of callipso itself. Next year and we must not separate emancipation from the carnival, the callipso and so on because that is what carnival, the callipso that is what actually ignites it the movement for emancipation because the enslaved persons they never just sat down there and accepted it they used even though for example they did not commit a physical drum but while they were here they actually made sure that they were able to reincarnate it and so on but build it and so on and there has always been even when we come down to the demisegment now remember all of that is happening from the grassroots but there is a debate about the segment in terms of its content its lyrics and that is sort of up in the air in terms of the sort of classness of it how does that relate is that re-connected to emancipation how is all of that connected but how is it how is it connected to the society I I have a question because in western Kaisu how is it connected to the demisegment and the callipso how is it connected so it's kind of a bug so it's kind of a bug so they're not connected to the the the the the the the that the music is a part of our sort of sexuality as a nation. And the call it so, the Demi segment, is an expression of freedom. Would you agree to that? And in that expression of freedom, you are allowed to be. So is that a way of being? We are not allowed to be, we are not allowed to be responsible for this, but we are doing it in a consequence. We are singing, we are singing, but it affects the other people, it affects the people who are leaving. So we are not allowed to be responsible for this, who is going to be the one balancing? That is a question, who is going to be the one balancing? We are not allowed to be responsible for this, who is going to be the one balancing? We are not allowed to be responsible for this, who is going to be the one balancing? But in that expression of freedom, we are not allowed to be responsible for this, who is going to be the one balancing? I was saying too, is the fact that, I remember when the Demi segment guys came out, so once and mighty, they actually came into a calipso tent. And people never listened to them, actually people walked out on them, look at where they are today. Most of their gigs are actually overseas, you know. If you wonder guys, you can't even get them. In other words, the whole out there is seeing maybe what we are not seeing, or what we are not understanding, and that is where we come and we talk about the emancipation. It has always been with the movement of the ordinary, what we call the ordinary person on the ground. It is not the officials that get them done, you know. It is those guys, the younger, when I say the younger persons, the community persons, because of what they are seeing, because of what they are feeling, they sing about it, you know. So, I don't want to use that word. The problem is that we try to play, we are so sanctimonious, we are so biased, and so on. But I'm sure in the Demi segment, kind of music, they will tell you their seats in the Lamborghini, and the things, I mean I grew up in the country area. And the solo? Yeah, the solo and so on. You understand? All of that, a lot of that is part of the African culture and so on, and don't forget that a lot of us have that African descent and see, you know. So, we try, we try, we try. So, what you are saying to me in a sense, you tell me, Pani Ako, Pani Ako is similar. The Demi segment is similar to that same voice of what we do as the Grillo, the storyteller. That's right. Because if someone is a storyteller too, you know, all of it, when you really look at it, that is what has been happening. But then sometimes we just try to, I guess, marginalize or maybe because of who is involved, where it came from and so on. And there again, we have a sort of discrimination, you know, where we keep on dividing, you know. Even in terms of the way somebody from Shrewsdale might speak to that of U4, you know, and we say when you speak in bad English or something, there's nothing like bad language. Your environment creates even the tone of how you speak. So, within that context, are we saying that the connection between carnival is a celebration that was connected to emancipation? And within that celebration, we should celebrate who we are in terms of our current situation. What we have involved, what cultural elements that we have evolved. Yes, we came with a memory of cultural aspects of Africa, but we have sort of, the LGBTs and it has evolved so that emancipation is a celebration of that, are we saying that? Well, so what kind of emancipation is your movement? It's a part of the activity that we have developed, it's a part of the development of the world, with the support of the people and the community, because everyone involved in the community, So, the problem, actually, is that I'm not a source of income. I'm not a cannibal. I'm not a musician, I'm not a popular person. I'm not a person who is able to participate in the play. I'm not a person who is able to participate in the play. I'm a person who is able to participate in the play. Welcome to the lecture. The topic for the address are, As you are now looking at the percentage takere, I just want to thank everyone, for bringing up an organization that is able to play other musical music, With the kind of communication, But in terms of that connection, I mean, you just played the song by Royal College Singers. Commission. Commission. Recognizing Africa is for Africa. It's for Black. And it's for culture. As you're making a general statement in terms of our cultural representation in Carnival and trying to show us that there is a connection to Carnival and our emancipation, that celebration. So I'm just throwing that out there in terms of that particular song, where this time that sort of issue has come to the fore. Because it has to. Because we have, for example, when we talk about Carnival now, and I say we, we focus them to be about fates. Carnival is not about fates. And when you look at the experience, how Carnival came about, what it is about, I mean, even when the church accepted it as pre-Lent and so on. There was something that was happening in terms of, yes, there's deity. It came from the thing because, as I said, Carnival ignited the emancipation process of freedom. Remember people were thinking that what they actually did was to mimic the person. So you had the costumes and the music and everything that was happening. What we have done now is that we have, well, yes, we have changed the deed of Carnival from the pre-Lent to the post-Lent kind of thing. But you would notice that with your question, and I come back to the ancestral spirit, there was something spiritual about Carnival, you know, something spiritual. And that is why Carnival always ended with the burning of the spirit, verbal. TV, verbal. Okay, TV, verbal. And maybe something that maybe we could look back at. Since we, well, the time we changed Carnival from the pre-Lent to now, we have not really buried verbal, you know. So is that spirit on the land? Is it still Roman? Because now that we have Carnival in July or whatever thing we think, the country is just in a fetish mood for 365 days. No time to sit back and reflect and take a deeper consciousness of yourself and think of, you know, there are times in our life where we have to sit down and look at what is happening, but we just go fetting for 365 days. You notice it? They're fetting. So the Carnival did something. You allow your merriment for the two days or two weeks or whatever it is, and you sit back after, you had your penance, and you did a couple of things. You redeem yourself again. It is just like, I mean, you take, when you were going to school, you would have to take your saviour and so on, your purgine and so on. It was just a matter of refreshing yourself again for the next cycle. So maybe that is something we have to look at. And I mean, I remember Gelfro, our leader, you always said, do you see that thing about where we are not very verbal? Maybe we even have to look at where did the mother rich started coming up. Because there's a lot of blood on the land. Is that spirit just roaming? There's ancestral value to the carnival. It is not just about fates. There's much more than two risks coming in for fates. Two risks will come in for fates at any time in the year. They don't have to live for carnival. But in a sense, the point I'm trying to understand is that there's that connection between our emancipation and carnival. I'm not talking about the carnival. I'm talking about the carnival commission. It's a court. I'm not going to talk about it. It's the African in me, shaka, zulu. It's the African in me. And I'm not going to talk about it. If you say Afroche, Merci and 라는 den, that's it. I'm not going to talk about it. I'm not going to talk about it. I'm not going to talk about it. I'm not acing. I'm arguing. What's normal? Don't take it mean. Mania Nuka Gade, de Kimun Ki Belik Pabel, se asyabe, mania ya asyabe, me kulera polosipoze, pleblang, sa sea sistem lamnite, leneu Gade zafi guvenos nu, sistem Westminster, sa pa sistem nu, sa sea sistem nu, alot pei, ki pakakatua kway je bom pungu, leneu Gade monkakatua kway asum, kue developma api e kue uta piti ko saanu, kaltedivi yo anukaue, mania mungu o waspu, mi suspei ya, sistem lamnit pufaya pisa, leneu Gade amama isan isikai ale leko, tileko al, leko al sea ko ade, e klani di toa bagai, ki ka fai o seki se tu pakonet li, nu nia poblem, si yo saa kritei leko, yo pakonet festefle seki si, yo pa saa kumei, yo pa saa mem pale kway o, yo pa saa mem estu yo kway o, nu kai tojuni poblem, ek nu kai tojuni imantipasio pukufini, so leneu, leneu ni, ter kanabal ek munibai ko kaisu, isi ami wepunu Gade konu, el di se, isi saa se muni na ui, nu nipu fe primei, musa fe primei, leneu te turni se junia kaisua, lateni am, timam ben matia me siati, kritei sochi, tileko al ave Maria, um, gurena kaisus, please help me, it's beautiful that she's been affected by the reality of being in skuya leko, me papai ka abizi, anekol di sa, i pasahapona leko, so le, leneu ni poblemu petichai, sepa poblemla ine petichai, lakai li pasofuli, gikadino, kute moe, ek la nu kute ko chalo te diabu, leneu kute kaisua tekni si, isi atapua pe dubu kute gade ko yo, and then on that note, looking into our past and is it essential for us to create heroes out of emancipation and I'm referring to Petrini doing where we created a sort of monument in honor of her revolutionary spirit, so I want to talk about the impact of Petrini and where do you see us going in terms of creating more of those heroes that would sink into our psyche in order for us to understand ourselves as a nation, so both of you, anybody could respond. We're talking about our heroes and that's good, so we are, it is not Europe, any persons who, of course, the Bokaj days and that and so on, we have now for our research understood that there are persons who actually help in the whole the question of emancipation and that is where I think the hero aspect is coming out, and like you said last year when you did the research on Petrini, you actually found that, and it combated this whole why was she in terms of it was it was it's because of her rebellion and that kind of thing, so the persons naturally would not have known about her because of course naturally she went against the status quo, all right, so all of that was dumpling because when your history is not written by you but by your oppressor you know what happens, so I'm happy that that kind of thing is happening so that we could identify, and even now when we talk about political independence, 40-40 something years, we could now identify with persons who actually help in creating or paving at the first from the shackles of the colonial powers, so yes, and it is also good in terms of research by our our youngsters, students, whether it's from primary school, secondary schools, so after Louis and so on, but these are things and I think all of that will even help in the whole building up an understanding of our society in terms of it's true history, it's true history, and once people I think could identify with they would see the value of themselves, so not because I'm this little black boy with what we call kinky here whatever the thing is and it comes back to this whole I think you have your naturalness, there's no sickness with you but then you go and do all kinds of something with your body and then you hear you have this cancer, that cancer, all those kind of things so, so all of that the way we ends, our grandmother's name, the natural seasonings and so on, we do not affect them in terms of health, so all of those things with the whole question as you said, reclaiming our consciousness, it is the total wholesomeness of us as a people in terms of our own individual selves, our health, our basically all aspects of our life, so I'm happy that that is happening that we could identify persons who fought for our liberation, which of course is part of the emancipation, they stood up against the mighty armies and so on, like I mean we talk about Nani from Jambika and so on, we have those people writing this emotion, once we do the research we'll see that it made an important part for our freedom. So we have a goal, we can achieve it, we can show the animals that come to us, that come to us to take care of the things that we share, and we can do the same things that we do in our own lives, the stories that we wish, all of us can serve a novel, for example, so I'll give a representation. The important thing is that I don't necessarily sign a presentation to say it's not only to show off, but it's the Nobel laureates who have done well so that we can make the world a better place for the people who have no hope so that it makes life better. The people who have done well are the people who are trying to bring the future to the people who have no hope. So I want to tell you that it's not only to show off but to show off. It's not just to show off. It's not just to show off. So do you really feel that we have done enough work surrounding patronage in terms of getting her into the psyche of the nation, in terms of solutions as well as has there been enough work from emancipation last year up until now? And that's an honest question and if you can answer and what do you think that we can do in terms of that? Let's start with Chalo. Well the process started last year and we have to continue. Now even with the Emancipation Committee we must not see it as a one short thing. But it has to be a continuous, not just for leading up to planning an event. It has to be a working and community right through the year because there's a lot to be done, especially if you're going to reclaim your consciousness which has to be with education and so on. So we have to have the structure, we have to have the support and structure and the support financial and otherwise we make it happen because even in terms of talking about patronage and so on, how are you going to do it? If you have to disseminate the information, either we have to get the books written on and so on? There is a book that someone produced, Don French Produce, a coloring book in terms of cataloging, patronage, not her life but the event that led to her revolutionary spirit. So in a sense we may have ignited a response from persons but is it enough? Well that's the reason we have started, but we have to look at the bigger picture if this thing is going to really take the manner that we want it, where it is basically, for example, it's supposed to be in our school libraries so we have all that information that could be even part of the book list. And so this is where we're going to be able to be able to talk about our heroes using the Derrick Walker books and so on. We cannot be talking about those things, that they are our heroes, they have no glory and so on and there's nothing there for persons even to come and sit here. I'm with them on Petrolina, where can I get that information? Where is the one kind of reader for both hands? So it is not just about identifying the heroes also but making sure that the support is there to enable that once we identify our heroes and so on, that the information there so that persons right through the year, right through the century, they are able to talk and see, understand who Petrolina is and other persons. So we are going to start with the year, since we are now in the fourth year, in the year of the year, what year are we going to start? We are going to start in 43, 44. 44, 44. And then, when we have the opportunity to start that, we need to have the opportunity to participate, everyone, we need to have the education, we need to have the details. We need to be able to identify who is the administrator and who does the best. We need to continue doing the best. We need to be able to fight for the others. Even if we are not able to do that, we need to be able to identify the heroes who are the heroes. We need to be able to talk about the place where we are living, we need to be able to communicate with others. We need to be able to communicate with other people. Is that what you mean? So it's a system that we can build to do work, emancipation, faith. And I know here too, there is a responsibility here too. I'll tell you a bit about the problem. We need to be able to do it. We need to be able to come in here. We need to be able to do it. We need to be able to do it. Teacher, maybe we can, for example, take a swim with our kids to deal with what we're doing. It's a story. We can't just talk about what we have to do. We just can't talk about the things we have to do. And we can't just talk about the things we need. It's for the life of the world. Even the celebrities who say they don't know anything about us are in October. It's for the life of the world. We can make connections to watch, to talk, to talk about how to solve the problem. To talk about singing, to talk about the world, to talk about how to manage the problem. To talk about how to solve the problems. To talk about how to solve the problems. And also to talk about the division of how to solve the problems and solve the problem. Thinking about it's a story. It's a story. Take heed of Marcus Gavis council. Repeated by Bob Malley and Song. emancipate yourself from mental slavery. Our evolution as a society, we place emancipation and give it the significance that it deserves. The desire to start is to continue. I have a lot of work to do, I have a lot of work to do, I have a lot of work to do, for example, the festival, the ceremony that was held in Magritte. I have a lot of work to do, I have a lot of work to do, I have a lot of work to do, I have a lot of work to do, I have a lot of work to do, I have a lot of work to do, for example how school books go. Once we started Chainx, Jehovah's license, and another mum is already other. I have a lot of work to do. make sure that the support is there. That's the key thing. It is not, you know, there's a token kind of thing. It has to be much more than that if we are very serious. And I mean, moving from a situation where only about $20,000 was allocated in a budget to now I think it's over $200,000, that in itself is good. But you know, as a committee, that much more has to be done in terms of that support. But all in all, you know, if we, as I said, we have to be, we are conscious of the work that has to be done, and we have to make others conscious of what has to be done. Because I think people don't understand, but as we always see, the support in terms of finance and so on is not, because if you want to do programs and so on, it is not just about the work that we have done for years. I want to do this, put the money where your mouth is. However, they say it, and we realize that is one of the situations that always exist. We don't want to just have this thing, and it doesn't continue. Or for it to be in a situation where we're in a five-year cycle kind of thing that one government comes in and they say there's no need for that. We don't want that to happen because we see the value and we see the importance of this to our nation, to our people in its true development. We don't want to be dependent on the finance and the IMF situation, because even when you talk about the land, the use of the land and so on, and we talk about people being landless and so on. No, we have a lot of persons who have land, you know, but what programs do we put in place to help them become economic valuable that they don't have to depend on living and slurry and coming to car streets or another area where, but they have that economic base there with the land and how they could utilize it. So these are things, you know, when we talk about the old emancipation, the social policies, those things have to also help change. So we have started, I'm happy that we have, as we said, raised the consciousness and we hope that the powers that we see, the value of the work of the emancipation community. Thank you, thank you, but I also want to say that for, in terms of our expectations this year, some of the activities from 2022, we are looking forward to it again in 2022. And it was the whole embodiment of using the motif of the arts and creativity to reach the general public. And it's part of a greater scheme of modern and killing the consciousness in terms of the past, but looking at our current situation and really projecting towards the future. And I think we have a lot to be grateful for, to be thankful for. And I think we have a lot to offer in terms of our very own culture, our very own way of thinking and doing things. And that consciousness of that self-love is very much part of in killing our consciousness. So thank you very much, Liza and Charo. And we look forward to this year's emancipation and our virtual launch, which will be coming soon in July. And we're asking for some tuning and be part of emancipation. Emancipation is more than a consciousness. This is a movement. And let's get on to the movement. Thank you very much. Thank you very much. Thank you.