The Dilemma of Bradley Manning

Bradley Manning is the Army Private accused of releasing classified documents to Wikileaks that created a global scene in the past few months. He has been kept in a military prison for over 215 days. No doubt, we should speak out that he be treated humanely and not be subject to any cruel and unusual punishment. We should also be vocal in our support that he be given a fair trial, and not be a scapegoat for something much bigger. But at the same time, I think it is important that we, as Friends, not blindly join in calling Manning a hero for being a whistle-blower in the name of justice. There is much more to the story of Manning himself and to the consequences of the information he has released that should concern us.

The first wave of information that Manning supplied to Wikileaks was about questionable military tactics in Iraq that resulted in civilian casualties. From the "whistle-blower" world, the military is denounced for violating the rules of engagement that call on the military to only attack opposing forces in uniform. Unfortunately, the opposition in both the wars in Iraq and Afghanistan are not playing by these rules but are, instead, specifically hiding among civilians. I abhor war as much as the next person, but given the current state of affairs in this region of the world, it's actually surprising that there are not more civilian casualties.

It is because of my abhorrence of war that I am most concerned about the efforts to put Manning on a hero's pedestal. Other than the leaked video, the rest of the Wikileaks have not been in the "whistle-blowing" category. They have not exposed anything subversive or shocking. They have been full of, basically, gossip in the form of private communications among diplomats. The information itself is, for the most part, nothing new or shocking, but rather personal opinions among diplomats to help prepare for meetings and further diplomacy. It's the kind of stuff we all do - paint broad characterizations of people to help others prepare for interactions. Some of it is really no news at all - such as news that Berlusconi of Italy is a womanizer. Much of this has been amusing stuff from the outside; from the inside, the damage is not to the military but to the world of diplomacy and it is in the diplomatic world that we have our best hopes to avoid military conflict.

I would love to know what motivated Manning to release documents that are not at all related to "whistle-blowing" but only serve to hamper diplomacy. According to this Washington Post piece, there is a biographical narrative that seems to indicate he was driven not by moral outrage at his government, but something more personal.

I have seen flyers at a few Quaker Meetings and among writings of Friends calling for the unconditional release of Bradley Manning. I think it is easy for us to jump on this bandwagon because of our dislike of military action and this can be an outlet of moral outrage. But it seems to me that Pvt. Manning was not motivated by the same outrage. The State Department leaks are not of that nature. In these leaks, it seems to me that Pvt. Manning violated confidentiality by confiscating information that had nothing to do with government wrong-doing, and the result is embarrassing at a minimum and, more troubling, harmful to diplomacy. I think we have a responsibility, as Friends, to look more deeply at the issue rather than risk being over-reactive anti-military but uninformed or inconsistent with our values. Our integrity calls on us to ask for humane treatment and a fair trial, but also that we understand the difference between whistle-blowing of blatant wrong-doing and violating confidentiality for less clear reasons.

Friends and Patience: Rushing Transformation

(Written December 12, 2010)

As I sit on an incredible spot in the world - a home about an hour west of San Jose, Costa Rica, looking out over the mountains to the distant bay and sea - listening to the breeze and the birds, knowing that 17 dogs are all quiet, I am slowing down from the pace of life that we have set for ourselves in the US, in particular in the northeast. There are many ex-pats living down here; the majority of these folks are retired, and many that I have spoken with say they have retired here because they cannot afford to live in the US where they spent their careers. (The irony of this is that, as more folks from the States come here to retire, the cost of living goes up here, but that’s for another day.)

I have asked folks how they like living down here. To a person, so far, everyone has stated they love it. Sure, there are issues they face (bad roads in some areas, for example, crime in cities – especially pick-pockets, and a somewhat chaotic government system), but one thing many say they appreciate is the simplicity of life. One person commented to me that many of the houses owned by “Tikos” (native Costa Ricans) are small, but this is not necessarily a reflection of wealth as it is priorities. He said that the culture here is much more about living simply. As I have experienced in just about every place I have been outside the US, I see much the same thing. People live at a more casual pace, seeming a bit more content with what they have rather than constantly pursuing what they don’t have.

As I was leaving for vacation, the idea of patience and taking time was very much on my mind. In the month prior to leaving, I had had a few experiences of Friends expressing an interest and desire in exploring peacemaking, social justice and hospitality in what seems to be an increasingly divided and hostile world, and what we as Friends can and should do to bring about change. In both cases in which I facilitated either a workshop or presentation, there was limited time, and in both cases, after the workshop/presentation, it was clear that not having enough time was a problem. Then, just before leaving for vacation, we had a board retreat at William Penn House that was all-about story-telling. We spent the day telling stories – individual as well as collective, as we learned the art of storytelling. We were gently guided through an awakening process – external as well as internal. It was a great day, and something we want to continue. In some ways, it was a transformational experience in terms of self-awareness and in knowing about others. I also know that there are folks within Baltimore Yearly Meeting who want to explore singing and story-telling as part of our spiritual and community development. So I floated this idea to folks, with the proposal of a two-day workshop. Time was quickly raised as a barrier. People want to engage in, experience and learn tools for transformation, but don’t want to take the time.

I understand the pressures of time, and how full our calendars are. And yet, as Friends, if we are truly to be a part of a broader community in which we bring a greater sense of peace, and we want to see a transformation take place in our community, we are going to somehow have to learn to take time. That in itself is a part of the transformation. We need to take time to let things sink in, see what sticks, and come together after a good sleep and “non-task” time. But when we don’t allow for time, we do great disservice and perhaps even harm to the work. Things become hurried. Comments are made without the time for understanding and listening. Instead of healing, people can leave feeling unheard and perhaps discounted. It’s like making a cake. You can have all the ingredients, mix them together, put them in the pan and put the pan in the oven. You may then do other things, but your primary task is still tending to the cake. If you let it slip completely from your consciousness and drift too far either physically or, say, by falling asleep, the cake is ruined and all that work is for naught. This is why I am increasingly convinced that, if Friends are serious about wanting to make something beautiful with all the gifts of the people in our midst – including the transformational workshops – we are going to have to learn to attend to the importance of allowing time to do its transformational work.

We are going to have to engage in a practice of patience that we bring to the world, and not just practice when we remove ourselves. It can’t be rushed. Baking the cake at 500 degrees won’t make the cake better. It will only ruin it quicker.

Bridging the Generations

This past weekend was busy, but also provided an opportunity to reflect on the intersection of theology, culture and politics as they relate to William Penn House, our mission, Quakers/Quakerism, and multi-/inter-generational work in a pluralistic society.

A brief recap:
Saturday was the board retreat. For the retreat this year, we had a 27 year-old man named Mike lead us in a workshop on storytelling as a craft. I had been a part of a storytelling workshop this past summer at Philadelphia Young Friends Camp Onas, and was fascinated and inspired by the experience, so I thought it would be a great exercise for the board in helping to do storytelling about William Penn House. What I am learning about this art is that it is not just about telling a narrative, but it is about bringing one's own narrative to life - exposing oneself, speaking from the heart, and, in doing so, becoming more conscious of it. It is a way of bearing witness. But, just as important, in engaging people in storytelling, we also learn how to listen to their story. We learn to use questions to elicit a story. It has the potential, I think, for building community as we learn to listen more deeply. This can then help to bring reconciliation, healing and peace to the community. We also can attune ourselves to listen for the societal narratives, and look for ways we can bring our voice to that narrative. Storytelling becomes a way to hear for process, not content and it really is process that needs to change in our lives and world.

Sunday started with a "second hour" discussion at a DC-area Friends Meeting about the responsibilities of Quakers in these times of two costly and seemingly-endless wars. (While we have ended military involvement in Iraq, there is still a strong military presence and what we have left behind has stronger ties to Iran, so this story is hardly done). The pragmatic reality is that not much can really be accomplished in one hour when we are talking about wars and what pacifists can do. Essentially, I just wanted to introduce some of the program ideas we have been developing at William Penn House that help us deepen our understanding of the root causes of war and unnecessary violence (for example, when our passions can create divisions and recognizing that divisiveness is a main building block for physical, cultural and biological violence). We talked about core truths, the importance of reaching out (actually not reaching out, but going out into the world) - basically the work of Radical Hospitality. In one hour, I wonder if actually it is counter-productive. Here's why: there were three people who raised issues. One made the claim that, until there is a safe place to say that Muslims - even radical Muslims - are inherently good people, there can be no end to war. A second person presented a flyer from AFSC about where our tax dollars are going, and people need to know this. A third person made the comment that people just need to know that the war in Afghanistan is wrong, and we need to protest a la 1960's and '70's as that is what ended the Vietnam war. These people are all my age and older.

Sunday evening, then, we had a potluck at WPH. Bryan Montanio, a grad student in architecture, presented on the earth building movement. Bryan is in his mid-20's, and has a gentle passion for this movement not just as an industry but as a means of social justice. He recognizes the time and effort it will take for this movement to take root on a broad scale, but his presentation left us with the impression that it can be done. It was energizing and inspiring. It was also not well-attended.

Here's what I take from the weekend: Between Mike and Bryan, I saw two people in their mid-20's using their talents and interests to make a difference. They don't necessarily have the "key" solution, but they see options, and they have optimism - hope. In Bryan's case, it's a career pursuit. In Mike's case, he does other, less-satisfying work so he can let his life speak through his side-interests. They are engaged in creatively developing new ways to address age-old problems and, as they engage in the telling of the stories, we become more conscious of our roles, narratives and options. Contrast this with some of the comments of people my generation and older at the Sunday morning meeting: "people just need to see what I see, and take the action that I think they need to take, and speak what I think needs to be spoken, and the world will be ok". There was anger, despair, hopelessness.

So the challenge is, how do we bridge these generations? Among some of the "elders", there is certainly wisdom and experience. No doubt, the anti-war protests of the Vietnam era were a part of bringing an end to the war. But what we need to have is conversations, not lectures. Wars during times of draft during times of voluntary service are very different beasts. I think the challenge is we have to look to those who don't volunteer for the military because of pacifism and ask "so how can you/I/we serve?" In asking this question, my experience is to ask people to consider visioning solutions, not getting stuck on problems because that is then all one sees, and to be creative in developing action steps that start with "I/me", not "them". This is the heart of my experience over the weekend: Bryan and Mike are starting with "here's what I'm doing" and inviting others to find what is theirs to do. The push-back I got from some on Sunday morning was "people just need to see and do what tell them" with a mix of righteousness and despair based on real experiences. It is this dance of life and hope that we must constantly do if we are to really make a difference.

Peace and the Struggle for Peace

Annually at William Penn House, we host our National Consultation Committee. Most of this committee's members are reps to the Friends Committee on National Legislation as well which starts the evening after we wrap up our gathering. Because of the FCNL connection, many of the people on our NCC are active and involved in social justice issues with an awareness of the role that advocacy and service play in our faith community.

This year, as the WPH staff and interns were presenting the continuously evolving programs and mission of William Penn House, it was evident that we have become much better at articulating what had been intuitive processes (such as "Radical Hospitality"). Because of this, conversations that ensue become a part of the evolving articulation which can then bring greater consciousness to the work as it relates to our core truths and our faith practice. It is a cyclical process that really highlights the power of conversations when we engage from a deep place of faith and respect.

On this particular day an observations made by the NCC members, as he listened to the story of how "Radical Hospitality" came to be and our on-going commitment and challenges to move towards being able to live this every day, is that he sees three main camps of Friends: birthright Friends for whom being Quaker has always been a part of their lives; people who are drawn to Quakerism because of it's "quietude" - the practice of silent worship that, for many, is so different than the chatter of their previous experiences; and those who are drawn to Quakerism because of the "Peace Testimony" and the struggle for peace. To over-generalize each of these, "identity", "faith-practice", and "values-aspirations".

Each one of these, in and of themselves, come with challenges and, when held up against each other, can become sources of further tension. The Quaker identity, for example, can become a source of division when it is held up against other faith identities. Our faith practice (sitting in waiting silence for the spirit to lead) can lead to some wonderful revelations and actions, but can be a paralyzing process when it mires us in mundane decisions, and can actually bring unnecessary tension to a faith committed to peace. The "value-aspiration/struggle for peace" work can also be a source of conflict internally as people with passion for action can get frustrated with inaction, and in the larger world, can be a source of division when we judge others who hold a different worldview, or proclaim that our course of action is the right one. To be sources of division as we struggle for peace can sometimes mean the we add unnecessarily to the struggle.

It seems that we, as Friends, have an inherent challenge and responsibility to nurture a flow among all of this - a flow that takes us out into the world, and back deep within ourselves, using the silent presence of spirit to ground and quiet us to go back out. But each time we go out or in, if we are doing this well, we become changed, perhaps even transformed. Going to the quiet space is not just a personal "time-out" to calm down, but to again sit with the spirit that was with us as we were out in the world. As a nun told me once, the real spiritual ministry work is when we cycle through going out and in, like a pendulum, throughout the course of our days, and not just as we go from one interaction and task to another, but even while in the doing of one task or interaction. We listen externally, and we come back to listening internally. I have found that in the rare times that I can consciously do this - struggle within my daily practice - greater peace can actually come.

"How was the Rally?"

After I broke my leg in 1999, I was in a hip-to-toe cast for a few months. Sometimes during this period, people would ask how my leg was as they stared at a completely immobilized leg while ignoring the "body". At other times, people were disbelieving when I would say I'm doing great. See, what I was learning during this period was life-transforming. I was learning how to not always run to the next thing, but to be in the moment, and to take time to consider my actions with greater forethought rather than be impulsive. All these were great things that, perhaps, would have come to me at some point, but basically having the use of one leg for 4+ months really deepened the lesson.

I was thinking of this yesterday as I was being asked "How was the Rally (to Restore Sanity)?" It was a great time. A huge crowd on a beautiful day. Both before and after the rally, I have had friends and family asking for reports. I find it difficult to give simple information about things such as this because of the context in which they are happening. Crowd estimates vary from 150,000-250,000, so something is going on outside the rally to bring that many people to one place at one time. I'm not sure that the sense of this can be captured easily. So here goes, in two parts. Use this as an analogy: "How was the college?" 1. The buildings were beautiful. 2. The education really has made a difference.

How was the Rally? The facts: I was riding my bicycle down towards William Penn House. I left my apartment at around 8AM. At first, I was surprised how little traffic was on the road and bike path, but as I neared the Air and Space Museum, the energy was buzzing so I opted to instead park my bike by the American Indian Museum and set up my chair and blanket under a tree on the first block near the stage. A real stroke of luck. By 9AM, the police closed off entry to this section. Like me, there were a few other people around me who laid out extra blankets and chairs for friends who could not get in, so we filled in for each other in sharing the experience. I walked around periodically to take in the signs and get-ups, so the 3+ hours went by fairly quickly. I had brought a book to read, and an Mp3 player to listen to Car Talk if I got bored, but being there was absorbing. There were people of all ages. Most of the signs were non-partisan. Many picked up on Jon Stewart's theme that Obama and Bush are not Hitler. I think that many of us who saw the "Bush=Hitler" signs and were silent need to perhaps to some reconciliation around our silence.

The performance started right on time. I won't go into the details of the performance itself as this is readily available on-line. But among the highlights for me were:
- Hearing John Legend's amazing voice singing "Dear God, I'm trying to believe in you. Dear God, I see your face in all I do." Stunning.
- Yusuf (Cat Stevens) coming out to sing one of the 1970's anti-war anthems ("Peace Train"). Rather than settling in to a serious peace message, though, Colbert almost sacrilegiously cutting him off, saying he can't get on the Peace Train, and bringing Ossie Osbourne on to sing "Crazy Train". The back and forth banter culminated in Yusuf and Ossie singing their songs simultaneously until the O'Jays ended the dispute with "Love Train". Colbert signed on to the Love Train because love can hurt and cause std's. Good stuff!
- The awards for sanity and fear were great. A really nice touch was Colbert giving one of his fear awards to Anderson Cooper's shirt rather than to one of the easier media targets (Limbaugh, Beck, Olberman). Cooper in general is perceived as a good guy - especially some of his recent work on anti-bullying. He is, however, one of the subtle fear-mongerers. Recognition of this is a good reminder of how pervasive the fear in the media is.
- Stewart's message was great. Not political (despite how some - including McCartney in the Washington Post - are shamefully representing it) but a reminder that we are all in this together, and only together will we be able to come out of this. "These are dark times, but not the 'End Times'" he said. I appreciate, as a fellow Jerseyite, the reference to the fact that, sometimes, the light at the end of the tunnel is New Jersey. Even his message at the very beginning of the show asking the crowd to leave the mall cleaner than we found it ("plant topiaries if your a lanscaper") resonated with me. I often use this message in both Workcamps and program messages: the essence of peacemaking as a lifestyle is a commitment to leave a place better than it was upon arrival, regardless of whether it's in the daily routine such as re-stacking weights mis-laid by others at the gym and picking up trash while on a hike, or more pronounced such as mediating a conflict. It's about Stewardship ("Stewart-ship"?).

All in all, a wonderful show.

How was the Rally? The night before, I led a group of 8th grade students from a local private school on a Workcamp to help prepare foods as part of an all-encompassing meals/job-training/employment program in DC. These students chose to be there, as did all the other volunteers including some young adult professionals looking to be a part of and to give back to community. The private school (Norwood School) seems to do an amazing job of giving kids an opportunity to see the world and reflect on purpose. One of the kids even remarked that they were having more fun than being at home watching TV. This school also hosted a viewing of the documentary "Race to Nowhere", which speaks volumes to their admirable commitment to youth development, not test performance. I only bring this up to note that I already was in a pensive mood having spent the prior evening with youth and young adults with a passion for a better world - so much so that they were spending their Friday evenings actually doing something.

As I mentioned above, the rally itself was attended by, what I could see, people who really want to be a part of something different than the status-quo. But it was after the rally that there were deeper conversations about this. At William Penn House, we had an open house after the rally, inviting people to come in for cider and cookies. Many people came in, much appreciative of and a bit taken aback by the openness to strangers, but this is something we have embraced as a part of our "Radical Hospitality" (if I had been more on the ball, we should have done something similar during the Glenn Beck rally if we want to really walk our talk). When I first got back to the house, there were some older folks from Gettysburg at the table. Nice folks who were heading back to PA that afternoon. Most of the folks who came in afterward were also leaving town that afternoon, and were walking to the bus parking at RFK. For us, by opening our doors and welcoming in strangers, it was a good opportunity to quietly be an example of what the rally's message was - being civil.

One of the conversations around the table that flowed from one group to the next was "Do you think the rally will make a difference?" This, to me, is the real heart of the matter. Clearly, there is something stirring in society, but can a "call to Sanity" become a movement? Is our society really ready to take this on ourselves? The media and the politicians are not going to take the lead on this. The political parties are too much about power - so much so that they often penalize their own who try for some civil discourse (witness how Sen. Lindsey Graham has been treated). I do have to say that Republicans seem a bit better at this than Democrats, but I sometimes think that this is because Democratic leadership is lame and unfocused, not more civil. I reflected to one group from the Philly/Poconos area when asked these questions, "Isn't it up to us to have it make a difference?" I know from my experience working with people and groups not necessarily pro-what-I-want that we really can find the common ground and civility that is beneficial to our collective responsibility to leave the world better than we found it. A lot of the people at the table said that it won't be easy to bring about these changes - something as simple as turning off the 24-hour news - but, hey, no one said this would be easy.

So, how was the rally? Great! How would we like the rally to have been as far as making a difference? That's up to us. I'd encourage that we start now - by turning to each other to continue the momentum, and not read what the "pundits" have to say. They are already trying to snuff out any glimmers of light and passion that might spread. We don't have to pay them any mind. Between the kids on Friday evening and all the folks I spoke with after the rally, there is much to build on. It's not your parent's movement, for sure, but the hope and willingness seems to be there.

Are Quakers Prophets?

"Prophecies" are inspired declarations of divine will or purpose, according to Merriam-Webster. Synonyms are along the lines of predicting, prognosticating, foretelling and the like.

This has been rattling in my brain since early this weekend. I was present at Friends General Conference's Central Committee - a wonderful gathering of inspiring people who have accomplished a lot, cumulatively, over the course of their varying lengths of lives. As a collective body, however, I left wondering whether we are caught in a system that is less than the sum of our parts. A gelling, jarring and telling moment came when the word "prophetic" was used in describing one of the program proposals. Without going into too great detail, this had to do with a proposal to upgrade the web-presence of the organization so that its messages and communications can be more egalitarian and timely. I had to be honest (and spoke to this at the gathering): upgrading the web presence and technology is essential to today's world, and, given that we are now wrapping up 2010, this can hardly be considered "prophetic". "It's about time" is more appropriate although, given the challenges on the road ahead for FGC, and the fact that the plan calls for this process to take 3-5 years, "too late" might be even more apt.

One of the Quaker testimonies is "Community". There are only 5 testimonies. Technology has profoundly changed the face and networks of the global community, how things get communicated and how things get done. It is a wonder what community FGC has had a covenant with that it finds itself, technologically, this far behind the times. I wonder if this is not reflective of a deeper challenge not just of FGC, but of all the Religious Society of Friends, and our corporate process. Certainly, among Friends, there are countless folks out in the cyber-world active and engaged. Why have none of the governing bodies of Friends (FUM, EFI, FGC) embraced some of this energy and integrated it into their web-world?

Beyond the mere integration and adaptation issue, for FGC-Friends, I am troubled by the use of the word "Prophetic" as a self-descriptive term. To what extent are we, as Friends, so enamored with our prophetic, cutting-edge and radically-progressive past that we are completely blinded to our present? We talk about embracing diversity, but there was more diversity at the local bar in New Windsor with 20 people than at Central Committee with a gathering of 150+ Friends (I'm talking real numbers, not proportions). I continue to find little movement among Friends in promoting HIV-testing - a small thing that we could do to show greater unity in our communities. To not do so is an act of white-privilege, especially here in DC. I increasingly feel that their are a rising number of Quakers who are and can be prophetic, and some of their messages of the need for change are directed not at the outer-world but at the Friends institutions themselves. If what I witnessed this weekend is any indication, these institutions have a long way to go before their actions can really join the world in sharing prophetic messages again.

Thoughts on "Meaningful" Work

As I am about to end two plus years of leading a service-learning program, I am reflecting on my time here and the lessons I have learned. A common phrase I hear a lot is “meaningful work”. Pastors, youth group leaders, and parents have all use this term when they call to inquire about my programs. Over time I have found out that this is actually code for “instant grafication”.

Yesterday the phrase came up again, while reading a document on Quaker workcamps. In one section, the writers wrote that meaningful work needs to be important and effective, then they go on to give an example of how cutting back invasive species is not meaningful work.

For the past two years, I have collaborated with Anacostia Watershed Society (AWS), an organization devoted to removing invasive species from the local watershed in Washington DC. From the dedicated employees of AWS, I have learned about an epic environmental disaster happening in our midst. This disaster threatens our whole eco-system, because the invasive species only support, on average, 5% of the species that native flora support and in many cases, the invasive species have been growing wild for more than a hundred years. This disaster threatens our food supply because of the way the food chain works, i.e. if insects disappear, then their predators are at risk, and so on. AWS have developed a five to seven year plan for sites of eradicating invasive species. The organization is always in need in volunteers to help with this work. In an afternoon, a group can make a tremendous amount of progress if they are part of an organized plan, like the one developed by AWS.

Instead of these types of projects, leaders want their groups to volunteer at homeless shelters, soup kitchens, etc… These places have a need for volunteers too, but most of the time, they are filled to the brim with volunteers, sometimes a year in advance. Adults ask for these places, because they want to get to know people in need. I can count on one hand the number of conversations I have had at soup kitchens with the clients, because when you are serving food or cleaning up after people there is not time to sit and talk. But, the volunteers leave feeling good about themselves when they go home to their own bed, because they have “helped” someone. Where is the volunteer when the client needs something to eat the next day? How many tested models are there for eradicating hunger or homelessness in five to seven years from an entire section of a city?

For the adults who ask for “meaningful” work, they are great adults who are dedicated their lives to working with youth in their community and they want to ensure a great experience for their group. In addition, groups are needed to volunteer in all areas. I try to plan workcamps that include all types of volunteering, because these issues are all connected. How can you help people out of hunger and ignore a problem that threatens our source of food? The error is calling one type “meaningful” and another “unmeaningful”. If we are unwilling to work on an issue affecting our community, then who do we expect to work on the issue?

I see in the history of Quakers as investing in long-term struggles, whether the issue was slavery, peace, suffrage, civil rights. Friends devoted their whole lives to causes that did not end in their own lifetime. Friends, generation after generation, continued working on the same issues and changing their own lives to bring about the change they advocated for. Friends today are continuing in this tradition by working on a wide range of issues. Friends Testimonies remind us to consider how our lives, individually and corporately, affects the rest of the world.
In our youth programs now, are we teaching our Young Friends about how solving problems take a long-term plan and vision or are we more interested in teaching band-aid solutions that ignore larger less glamorous issues?

-Greg Woods