 Mae gweithio'r ffordd yw'r gweithio. Mae'n gweithio'r gweithio'r gweithio. Mae'r gweithio'r gweithio'r gweithio'r gweithio. Mae'n ddweud i'r isr Llywodraeth Cymru yw'r ITC, Cymru'r Sfynuol Hytsiliau. Mae'n ddweud i'r isrwyl ei ddyliadol, Mae'n ddweud i'r isrwyl ei ddweud, Ie'r ystod y gallu ymddylch yn yma'r unigddur yn Israelei'r Unedwyr yn Ynglis. Ie'r ystod, mae'n ddwy'r ddwylliant mewn fach o'r meddwl angen. Mae'rapo'r grŵw er mwynhau yma, mae'n fywch arall. Y ddweud hynny'n gweithio, rwy'n gallu gallu'n gweithio'n gwyrd. Mae'r ddweud i'r llwyddoch yn fwy gweithio'n gweithio. Mae'n adnodd i'r program yn yr IDC yw'r club yw'r ambasador. Mae'n ymlaen i gyhoedd y program. Felly gydag i'w wneud bod nhw'n gweithio'n cyffredinol o ddim yn ymgyrchau'r adnodd i'r Gweithreth. Felly, yw'r cyfrifio'r gweithio'n gweithio gyda nhw, yn y program, yn yr adnodd i'n gweithio'r adnodd i'r adnodd i'r auditorium. fellyn rwy'n siarad lle'r mie, a sgwrs y twn yn ymdweithio, rydyn ni'n dweud i ddredd. E'r Rhysdian yn ymdweithio yw'r lleyddol bwysig o'r llyfridd. Felly mae'r rhysg lle wedi'u gwybod pan yn ôl ychydig. Mae'r rhysg lle yn y 4.30. As a religious Jew, who do you think I should invest in, you know? I would say outrageous questions to get asked just because you wear a funny hat, you know? So a guy asked me a question, he says, As a religious Jew, do you think it's better to use secular arguments in support of Israel or religious arguments? So I said, well, it really depends on the audience. If you're speaking to a non-Jewish audience, it's probably better to use religious arguments, and if you're speaking to a Jewish audience, it's probably better to use secular arguments. Which I think points at what is one of the most fundamental problems of effective Israel advocacy today. Now, I'm very intimidated to share a platform of such distinguished speakers as here tonight. And I'm not going to embarrass everybody by trying to say Diffritora. But you've already heard, and I've rightly talked about the counter-effectiveness of trying to play down who we are and what we are. And I'm telling you that, not from the perspective of a Torah scholar, because I'm not one, I'm telling you that as a nuts and bolts guy who goes out and does this every day. The first thing I want to tell you about effective Israel advocacy is be a Jew. Go out there as a Jew, an unashamed, proud Jew, and talk from a position of an authentic Jewish perspective. I was invited once to speak to a group of Norwegian teenagers. Very interesting. I was invited by an Arab tour company in Israel. Just like we will often have a token Arab on our tours. So everyone thinks we're broad minded. They want to have a token Jew. Why was it a token Jew? Norway has a dubious distinction of being the most atheistic country in the world. 78% of the population of Norway do not believe in God. I'm walking about 20 Norwegian teenagers there. I'm pretty sure the only other person in the room believed in God, apart from me, is the Muslim girl wearing the hijab. That's not going to get me very far. But I started off, I said, Sweden. From outside, nobody else is from Sweden, Norway. They're all the same. Hinga, hinga, hinga. All sounds the same, right? Nobel Prize. Oh, they love that. I love being associated with the Nobel Prizes. One is really won the Nobel Prize for Literature. I call shy agnon. In his acceptance speech, it's an amazing story, the story of the acceptance speech, he made the brahha for seeing Malak Nibasavadam, a human king. He made the brahha in front of everybody when he saw the king of Sweden who presented the prize. So shy agnon is an acceptance speech. He said, my name is Shmul Yosef agnon because of the disasters, the historical disasters befell the Jewish people. I was born in one of the cities of the diaspora, but I always saw myself as a citizen of Jerusalem. So I said, that's shy agnon. My name is David Oleska. I was born in a little place, no one's ever heard of, called Harrogate in Britain. But that was only in a dream. In reality, I was born in Jerusalem. I was exiled by the Emperor Titus. I've been in exile for 2,000 years. I've come home, get over it. And they were there. I had them. And the reason why I had them, leaving aside spiritual issues, the reason why I had them was because I had engaged them emotionally. And that's the first practical thing I want to tell you about how to be an effective advocate. Jews love information. We love facts. We love statistics. If we get really excited, we have a PowerPoint presentation. The bad guys don't do that stuff. The bad guys come out and engage your emotions. They tell sob stories, most of which are entirely untrue. I remember being in a debate here in the city with a man called Norman Finchor Steen. I hope none of you have to come across. He is a guy who believes that Israel is worse than Nazi Germany and both his parents are Holocaust survivors, one of those. I debated him here at the University of Toronto years ago. I think there's at least one person in this room who's there at the time. And I can tell you, we kicked his assets. We won. We beat the guy hands down. And I took Acer from some very smart people, including Lake Somart and Gilbert, who was one of the greatest Jewish historians of our generation. And they confirmed what I thought, which was not to try and fight him on his own grounds. The guys are walking footnote. I mean, if you read his works, most of his footnotes are just made up. But when you can make up footnotes, you seem very impressive. So they said, you know, engage the audience emotionally. He tried to. He recounted a story of a New York Times correspondent who had published his Gaza diary. This was before the Israeli withdrawal from Gaza. This New York Times correspondent wrote a horrific scene he'd witnessed on the beach at Gaza, where Israeli soldiers had rolled up in their jeeps and started shooting dead Palestinian Arab children for sport. And they were shooting them with silenced M16 rifles. And he described the eerie and grotesque scene of the soldiers firing and the children falling in complete silence. So I said, you know, that's a very moving story, but it's physically impossible. I mean, we're on University campus here. I assume there's a physics department. Somebody go and get someone from the physics department to explain that there is no such thing as a silenced M16 rifle. It's a physical impossibility. The M16 fires a supersonic round. It makes a sonic boom as it travels through the air. I don't know what this New York Times correspondent was smoking, but he did not witness M16s being fired in complete silence. There is no such thing. So he, and on the Fincaustin attempts to engage people's emotions, I counted it with a physical impossibility. It's rare to be able to come back at somebody who's engaging emotion. It's very hard to refute a feeling. I haven't had the opportunity to do so that time, but what I want you to learn from this is when you engage with other people, when you talk about Israel, engage their emotions. If you don't engage their emotions, the hearts and minds are never going to follow. You start off with their emotions. Second thing I want to tell you, I want to do a little mental experiment here. I'll need a volunteer from the audience. Hands up, anyone here who has a brother? Anyone here got a brother? So you're conveniently near the front rows. You paid for the privilege, I see. Now you're going to suffer for it. I'm going to ask you a question. Before I ask you a question, simple thing. One brother more than one brother. One brother, that makes it easier. So I'm going to ask you a question about your brother. It's going to be a very simple, short question. And the rules are, A, you must respond truthfully, and B, because of the pressure of time we're under. There's a note here telling me not to schlep it out too long. I'd like you to limit your answer to yes or no. Is that agreeable? Okay, so here we go. I'm going to ask you the question and you will answer either yes or no. Yes. Is your brother out of prison yet? And I'll remind you that you agree to answer only yes or no. I think that's a very appropriate response. It's called facepalm. What have I done to you? Yes, I put you in a catch-22. Or to use the formal language. I just demonstrated what logicians call the fallacy of the complex question. I asked you a question that has an assumption built into it. And because of the very artificial way I set it up, you ended up without any means to address the assumption. Okay, you see how it works? It's pretty obvious how it works because it's a very transparent kind of trick. And therefore it's not really very useful. But what about this? I was on a talk radio show in Champaigne, Illinois. I told you I can see the world in my business. Champaigne, Illinois, and the host of the show wanted to get the discussion rolling by asking questions. Then other people would call in with questions. Just to give you a historical context, at the time that I was on the show, the Prime Minister of Israel was a man called Ariel Sharon. Some of you may have heard of him. So the host of the show says, Mr Olesko, you are an advocate for Israel. Tell our listeners what can Ariel Sharon do to bring peace and end the Israeli-Palestinian conflict? Now what, if anything, is wrong without question? Yes. It's not just one assumption, as we did with you, but it's replete with assumptions. It assumes that as Prime Minister of Israel, Ariel Sharon could do, should do, and hasn't done something that could bring peace. And those are just the biggies. There's a few more in there as well. In such a short sentence, so many assumptions. But unlike what I did to you, I was trying to trick you. He wasn't trying to trick me. He was just talking about Israel the way people talk about Israel. And once you get into that kind of multi-layered, multiple assumptions kind of set up, you're talking about, again, to use the technical language of this business, what you're talking about is something called conceptual framing. A frame is something that contains a limited number of things. What's inside the frame is what we're talking about. What's outside the frame, well, we're not talking about that. Gentlemen, when you're in an argument with your wife, God forbid, and you give her your best line, and she says, we're not talking about that. You've lost. I mean, you've lost before you started, if you will. But you've lost because she controls the conceptual frame. Whoever controls the conceptual frame controls the outcome of the communication interaction. You want a one-sentence definition of successful advocacy? It consists of obtaining and maintaining control of the conceptual frame. If I can borrow a phrase from a very august source, this is the pillar of pillars and foundation of foundations of advocacy. Controlling the conceptual frame. Whoever controls the conceptual frame controls the outcome of the communication interaction. About a year and a half ago, a year ago in November, I was on a speaker here in North America. I was in Kitchener. I mean, I do get around it. But the particulars, I'm going to tell you about, took place in Miami at Florida International University. I went down there to do a training workshop for Jewish students on the campus. And we were in a room on the university campus itself. And one of the student leaders said to me, look, I have to tell you, one of the rules of the campus is, if you have an event on the campus in one of the university rooms, then under the bylaws of the university, it must be open to everyone. So the students for justice in Palestine, that's when you speak for you, they're going to be here. OK, I'm not scared of them. They weren't just there. They filled up the entire front row. One of the things you notice about Jewish events is nobody sits on the front row. These guys occupied the entire front row. About half of them were as visibly Muslim as I'm visibly a Jew. They thought, I'm not going to stand for this. They've got lists of questions to ask. They're ready to pounce on me. Before I begin my presentation, I just want to share with you a personal anecdote. Two nights ago, I was staying at a friend's house in Baltimore, and something happened to me that happens to a lot of men of my age. In the middle of the night, I had to get up and go to the bathroom. Something for the students amongst you to look forward to. When the bathroom came back, I couldn't go back to sleep. I had this irrational desire to check my email. It's 2.30 in the morning. My wife was accusing me of being an addict. Here's the proof. I can't get back to sleep. My general strategy with the Yatesahara is just to give in. I struggle a bit. I can't go to sleep. I'm going to get up and check my email. It's an email from my wife. With the subject line, we're all okay. I didn't even bother reading the email. I went straight to the Times of Israel website. There's a photograph of the synagogue at the end of my street. A gasey street in Jerusalem. There's the news that four people, the death toll eventually rose to five, and two people had been brutally murdered while at prayer. In the synagogue at the end of the street, the synagogue that I frequently pray in. Two of them were personal friends of mine. The third one, Time Rothman, and I'm sure many of you are familiar with, was my downstairs neighbour. I said, I just wanted to share that with you before we went into the training session. Hachbam be goym tarmin. Don't think that goym is stupid. They're not. I didn't get a word out of these students in Palestine guys after that, because they were smart enough to understand that I had such total control of the conceptual frame with such an emotive incident that there was literally nothing they could do that wouldn't make them look bad. So they took the last resort that they had, which was halfway through to all get up on mass and walk out in an attempt to disrupt the presentation. So as they were walking out, I said, look, I should point out I have nine children. It takes a lot to disrupt me. Next point I want to tell you is, once somebody laughs at your joke, they like you. And if they like you, you're an authoritative source of information. I was flying from Dallas to Baltimore last week. Packed flight. I'm cheek by jowl with this guy sitting next to me. I'm a schmoozy kind of guy. I say to him, what do you do? He says, I work in cyber security. I said that's interesting, I'm Israeli. We're the people the FBI calls when they can't crack an iPhone. Which guy, I said it's a mildly amusing comment, but it was his kind of issue. It was something he could relate to. And so we started a conversation. He was a remarkably well informed guy. Before he got into high tech, he'd studied philosophy in university. Thinking kind of guy. Asked me some very interesting questions, including tell me about the Kazars. I mean, that doesn't come up on planes very often. And he asked me various questions about the situation in Israel. And he took everything I said as, well I won't say gospel, because that's not such a reliable source for us. But he took everything I said as very authentic. Why? Because he liked me. I have become his friend through humour. It's one of the things we've got going for us, you know? Robin Williams, Oliver Shaw. Was on a talk show on German television. He recounts this incident. He said the interview asked him, why do you think, Mr Williams, that we Germans have a problem with humour? He says, perhaps it's because you killed all the funny people. Some people at Kona Olem have a Bashar Eichad. You know, there's Robin Williams on it, you know? I was in Germany. I told that over to a group of Jewish students in Germany. They liked it. So, one of the things we're going for is humour. Derision. Derision is a very powerful tool. You make a joke of something, because I'll say a joke could turn away to fachar. Moral reproof. I can make a joke out of that. It bounces off me like water off a duck's back. But you can use it for good as well. There's an organisation called Freedom House. It's just and well thought of human rights organisations. And it does something most human rights organisations don't do. It gives out grades. It gives different countries different grades for their human rights situation. It issues three grades. Free, partially free and not free. There is only one country in the Middle East that gets the grade of free. I'm not going to tell you what it is, but it begins with I, and it's not Iran or Iraq. It happens to be the only country in the Middle East that people are trying to boycott for its human rights record. Does that make sense? When you put it to people as broadly as that, you're deriding the idiocy, the moral incompetence of the whole BDS movement, which, once you put it like that, it's very hard for people to refute. So, engage your motions, control the conceptual frame, use humour. What's the easiest way to get control of the conceptual frame? I'm a lazy guy. I like doing things the easy way. I love exercise. I can watch it for hours. I'm lazy. What's the easiest way to get control of the conceptual frame? This was not a rhetorical question. Say again. Be the first one to say something. To initiate. Oh, we can't do that. We're Jewish. We don't initiate things. That's worse than cheeseburgers. We don't do that. We respond. Our word in Hebrew, modern Hebrew, for our efforts to present our case to the world, hasbara, comes with the verb lahazbia, which means to explain. Gentleman again. If you ever have to say to your beloved wife, but darling, I can explain. Forget it. It's all over. If you have to say, I can explain, you've lost. And our national strategy in Israel is to say, we can explain. We can explain. We can explain everything. Just give me a few months. I'll start with Avra Mavina. I'll work down to the present day. I'll include the Balfa Declaration and the San Remo Conference and the UN resolutions that approved the criteria. It doesn't work with the vast majority of people. There are some people, and they're often very important people, that it does work with. People who are intellectually engaged and want to think. And both of the people like that you'll meet in your life are going to be very important. But what about the rest of humanity? Easiest way to engage is to initiate. Start the discourse. Like I do with the guy on the plane. I don't planes a lot. I was on a plane once, I got bumped up to business class. There was this guy. The good news, I'm flying from London to New York. It's an eight-hour flight. I've got bumped up to business class. They put me next to a wine boar. One of these guys, all they talk about is wine. That's an impudent little vintage, I think from the west side of the vineyard. It just goes on and on and on. I am dying. But not soon enough. Eventually the guy remembers his manners. He says to me, where are you from? Do they grow any wine there? I grasped at the store. I said, yes, as a matter of fact, I'm from Israel. On the Golan Heights, there are wineries that have won international awards for the quality of their wines. He said, I've never tried any of theirs. I must make a point of it. I said, but he better out quickly because the Golan Heights is the area that Israel is under tremendous international pressure to give up to Syria, which is a Muslim country that doesn't allow the cultivation of wine. He said, well, we can't have that. If you initiate, if you know something about your audience and you initiate, then you've already won because you're talking about what they're interested in that helps your argument and you don't have to dig yourself out of a hole. How do you justify Israel's building of the apartheid wall in the illegally occupied Palestinian territories? When I turn around to somebody and say, look, Israel has built a security barrier to keep suicide bombers from murdering innocent women and children. How can you possibly be against it? Then I've got control of the conceptual front. As that great American poet Ogden Nash, the man who wrote the immortal words, shake and shake the ketchup bottle, first none will come and then a lottle. Great man Ogden Nash, right? As he once wrote in a parody of the idea of medieval chivalry, he wrote, twice armed is he whose cause is just. Three times he who gets his blow in fussed. Always make sure your retaliation precedes anything else. Initiate, initiate, initiate. Because you're a huge advantage but it's running against the grain. It's not the way we conceive of advocacy. Jews tend to conceive of advocacy exclusively in terms of responding to other people. Any doctors here? See, none of them admit it, right? And you know why doctors never admit it? Because it means they can't get away from their work. You're a sin for a something and somebody discovers you're a doctor immediately, my backs could you have a look? It can never get away from your work. Everyone's a free consultation, I'm the same way. I never tell people in social settings what I do. Because then the next question is what would you say to an Arab if he said to you X? Wrong question. The right question is what can I be saying to make anti-Israel advocates lose sleep wondering how they're going to answer me. I like doing things the easy way the easy way is to initiate. In terms of the modalities of how you communicate about Israel again avoid the long lectures about history. Not that the history is important it's vital but the problem is the truth is so precious a commodity that needs to be rationed. Give to you to do much of it they get sick. So you have to give people just enough truth in a packaging that they can digest. So that means try and communicate visually if at all possible. If you're interested just Google my name and you'll find my website. Shoot me an email and I'll send you a handout that's connected to the session that we're doing this evening. Deals with it a bit more depth than we have time for. But I'll send you a handout and they included a handout a list of websites where you can get visual material. How do you get visual material in front of people's eyes? Some people here are old enough to remember when their neighbours went on vacation and they came back and punished you with a slide projector you had to see the whole thing. That doesn't happen any longer. Now if you haven't already sent it via Instagram or posted at your Facebook page or tweeted it you can just thrust one of these things in front of somebody's eyes and show them a picture. So there are very striking pictures out there. Whether the picture is one of the pictures that haunts me from the aftermath of the sparrow pizza bombing in Jerusalem. An empty baby buggy stained with blood. I'll never get that picture out of my mind. Or whether it's the picture of somebody excavating in Erd's Isreal and finding the pomegranate design that was used on the hem of the Cern Goddl's garments. Pictures tell stories. You know the aphorism is a picture is worth 10,000 words. Jews have heard that. Jews believe that. And given the choice put in a picture in 10,000 words Jews always choose 10,000 words. So choose a picture. And the picture is a way of telling a story. Stalin in Ashmoza Honei is reputed to have said one person's death is a tragedy a million people's death is a statistic. The implication being it's easier to go away with killing a million people than one person. Because one person is a person. You can identify with them. You want to get people to identify tell stories. The story I told you earlier about being in the talk regular show in Champagne, Illinois with the question that was really not a very valid question. What can Ariel Sharon do to bring peace and end the Israeli Palestinian conflict? Here's how I responded. I said, look I can't answer that question. That's one of my favourite responses. I said I can't answer that question because I'm an Israeli and my wife and that time I had seven kids. My wife and my seven kids are home and they're threatened not by the conflict you named not the Israeli Palestinian conflict but a bigger conflict the Arab Israel conflict. Let me tell you something about myself. If this was television rather than radio this would be really funny. I serve in the Israeli army reserves. At the time it was true. I said the reason that's funny is because I'm a fat old Jew and every year my fat old Jewish friends and I meet for training in the civil defence the home front command and our job is to do the same thing that those rescue workers were trying to do on 9-11. Our job is to go into buildings have been hit by missiles and rescue the injured and bring out the dead. Specifically what we train for are scud missile attacks. Iraqi Arab scud missile attacks such as the ones that fell on Israel during the first Gulf War. Syrian Arab scud missile attacks but we don't practice for Palestinian Arab scud missile attacks because Palestinian Arabs don't have scud missiles. I can't answer your question about the Israeli Palestinian conflict because my wife and my kids and everyone I know and everyone I love are sitting by the Arab Israel conflict. Let me talk about that and he did because I told a story and it was an interesting story and it had got his attention and it to change the conceptual front. How many people here have visited Israel that's close to unanimous you all have stories to tell. Please God you shouldn't have the same kind of stories that I can tell we live in a very small country very closely connected that isn't a single Israeli who doesn't know personally people who have been murdered. You don't have to get that far. I was going through security at Hare Airport a few years ago and that time I was the guy who every flight was randomly selected for additional securities and checks. I'm going through security the TSA guy has my bag open and he's rummaging through my underwear in the bag and they haven't got to that stage yet but it's getting close. But it's America and I say it's polite not as polite as Canadians but polite and he says I'm sorry to have to do this to you sir. I said okay I'm used to he says oh do you travel a lot? I do travel quite a bit actually but the reason I'm used to it is not because I travel a lot it's because of where I live in Israel and when I go to the shopping mall in Jerusalem I go through the identical experience I'm going through here I walk through an arch metal detector and a guy in a uniform like you checks the contents of my bag he says in a shopping mall I said yeah in a shopping mall because that guy is looking for the same people you're looking for because they want to kill me just like they want to kill you he got very quiet he finishes up checking my bag zips it up and pushes it across the desk to me he says God bless you and your country sir there are a lot of people out there who can be our friends if we present our case the right way I want to wrap up by returning to that original story I told you of being at the interdisciplinary centre in Herzliya later on in the discussion I was telling them the importance of telling stories so I told them a story I've been talking to a group of hill old directors now as some of you especially the students here will know hill old directors are a very mixed bag some of them are truly outstandingly excellent and some of them are not and I was talking to a group of hill old directors at the time the secretary of general of the UN was a man called Kofi Annan remember him his name in Hebrew means my monkey cloud it does not my fault it has his name I said to them recently Mr Kofi Annan said is it possible the whole world can be wrong and only Israel is right and my answer Mr Kofi Annan of course it's possible for most of human history the world was wrong and the Jews were right I thought that's a great line Jewish pride and everything one of these hill old directors is taking notes could you give me an example I said sorry an example at the time when the world was wrong and the Jews were right so as I say where I grew up I was gobsmacked but I recovered I said well ok let's start with monotheism and work forward human rights equality before the law restraint on rulers the Gantzvelt told us you can't run societies with rules like that and eventually they realised that we were right and they were wrong I said to the students at the IDC I said you don't come out of the story I'm asking something if you had to sum up the contribution of the Jews to world culture in one word you know what the word would be civilisation everything that we use today to measure whether a country is barbaric or civilised is a Jewish value what did the Jews give to the world civilisation what do the Jews want the IDC very diverse audience I said you want to know what a country wants what it believes in what it thinks about look at its national anthem a country's national anthem is its calling card to the world any French people here the French are very patriotic all the hands shoot up I said France has an amazing national anthem so the children of the country a day of glory is coming La Marseillais anybody seen the movie Casablanca knows how stirring La Marseillais that's a great national anthem great tune great words you didn't listen to the words of La Marseillais the impure blood of our enemies will water our fields now that's a national anthem I grew up in Britain a great national anthem send her victorious happy and glorious long to reign over us doesn't rhyme but it's a great national anthem any Germans here they know what's coming a few timorous hands go up Germany Germany Germany Germany over everything in the world now that's a national anthem what's the Israeli national anthem a tick for the hope hope of what again you have to look in the words very poetic phrase Llywodd am Hotschi Bartzenu our aspiration to be a free people in our land Israel announces to the world its greatest dream which is leave us alone just leave us alone Israel has the nerdiest national anthem in the world sounds like it was written by Jerry Seinfeld just leave us alone that's all we ask new civilization what do we want in return just leave us alone even that did we get even that did we get I know I'm speaking to a very diverse audience here at the interdiscipline new centre and I know about a third of the people here in the audience are not Jewish so I hope the non-Jews in the audience are not going to be offended by what I'm going to say right now for the next minute or two I'm not talking to you I'm not talking to a single non-Jew in the audience here I'm only talking to the Jews I've stressed the importance of telling stories we have the most incredible story to tell we're the nation that gave the world civilization all we asked in return was to be left alone yet within living memory a third of our entire population was murdered in circumstances of unprecedented barbarity and within that same generation in contradiction to all laws of history miraculously we arose literally like the phoenix from the ashes returned to our ancient homeland after 2,000 years of exile what nation in the world has a story like that to tell if I can borrow a phrase from the competition it is the greatest story ever told a new non-Jews in the audience I'm talking to you now for a second I wasn't talking to you before because you don't need to hear this you already know it you're at an Israeli university coming to a voluntary program to learn how to be advocates for Israel because you know what our story is and you've been inspired by it and you've been uplifted by it and you've been motivated by it Jews, why have you forgotten to tell our story there is a gaping hole in the heart of our advocacy activity and it's not through want of commitment and it's not through want of of willingness it's because we don't talk about that key issue of what we are and what we have to offer the world and what we have to offer the world is a lot more than just high tech fill that hole use the techniques that I've spoken to you about not to tell the world that Tel Aviv is the most gay friendly city in the world but to tell them who we are and what we have contributed and what we do contribute to the world tell our story and I'm not a rough and I'm not talking from the perspective of a villain I'm a technician and I'm telling you as a technician go out and tell our story and we will win that's the offer