#transcript in india

[saeedmohammedsblog]

Transform Your Career: How a Medical Coding Institute Can Change Your Future

The healthcare industry is one of the fastest-growing sectors globally, creating countless opportunities for individuals seeking a rewarding career. Among these opportunities, medical coding stands out as a field in high demand, offering stability, career growth, and excellent earning potential. A Medical Coding Institute can play a pivotal role in equipping you with the skills and credentials needed to thrive in this ever-expanding field.

What is Medical Coding?

Medical coding is the process of translating healthcare services, procedures, and diagnoses into standardized alphanumeric codes. These codes serve the purposes of billing, processing insurance claims, and ensuring the accuracy of medical records. Coders act as a bridge between healthcare providers and insurance companies, ensuring that the financial and administrative aspects of healthcare run smoothly.

As a profession, medical coding is indispensable, given its critical role in the healthcare revenue cycle and data management. This demand makes pursuing education at a Medical Coding Institute an excellent investment in your future.

Why Choose a Medical Coding Institute?

A Medical Coding Institute provides targeted training programs aimed at equipping you for a thriving career in medical coding. These institutes provide:

1. Comprehensive Curriculum

The curriculum at a medical coding institute is tailored to cover all the essential aspects of the profession, including:

Medical terminology

Anatomy and physiology

International Classification of Diseases (ICD)

Current Procedural Terminology (CPT)

Healthcare Common Procedure Coding System (HCPCS)

2. Practical Training

Learning at a Medical Coding Institute isn’t limited to theory. Students gain hands-on experience using industry-standard coding tools and software, enabling them to navigate real-world scenarios with confidence.

3. Expert Guidance

Instructors at medical coding institutes are typically seasoned professionals with extensive experience in the field. Their insights and mentorship can help you understand complex concepts and prepare for a variety of challenges.

4. Certification Preparation

Certification is often a prerequisite for employment in medical coding. Institutes prepare students for widely recognized certifications, such as:

Certified Professional Coder (CPC)

Certified Coding Specialist (CCS)

Certified Coding Specialist – Physician-based (CCS-P)

Obtaining these certifications not only confirms your skills but also greatly improves your chances of being hired.

Benefits of Pursuing a Career in Medical Coding

1. High Demand for Skilled Coders

The healthcare industry continues to expand, driven by ageing populations, technological advancements, and increased access to medical services. This growth fuels the demand for skilled medical coders, making it a stable and lucrative career choice.

2. Work-from-Home Opportunities

Many medical coding roles allow for remote work, providing flexibility and a better work-life balance. This aspect of the job is particularly appealing in today’s increasingly digital work environment.

3. Competitive Salaries

Medical coders enjoy competitive salaries that increase with experience and certification. Entry-level positions often come with attractive benefits, and there is significant potential for career advancement.

4. Room for Growth

Starting as a medical coder can open doors to various roles in healthcare management, auditing, and consulting. A Medical Coding Institute can help you build a strong foundation to explore these opportunities.

Who Should Consider Joining a Medical Coding Institute?

Medical coding is an excellent career choice for individuals who:

Have an interest in healthcare but prefer non-clinical roles.

Are detail-oriented and possess strong analytical skills.

Enjoy working with data and technology.

Seek a career with stability and growth potential.

Whether you’re a recent graduate, a professional seeking a career change, or someone looking to enhance your current skills, a Medical Coding Institute can provide the training and resources you need.

Choosing the Right Medical Coding Institute

Not all medical coding institutions are the same, making it essential to select one that matches your career aspirations. Take into account the following factors when choosing an institution:

Accreditation: Ensure the institute is accredited and recognised by relevant healthcare organisations.

Course Content: Look for programs that cover all major coding systems and prepare you for certification exams.

Faculty Expertise: Investigate the credentials and background of the instructors.

Support Services: Check if the institute offers career counselling, job placement assistance, and ongoing support.

Flexibility: Opt for institutes that provide online courses or part-time options if you need a flexible schedule.

The Role of a Medical Coding Institute in Shaping Your Future

A Medical Coding Institute doesn’t just teach you the technical aspects of medical coding; it equips you with the confidence to excel in a competitive job market. The institute provides networking opportunities, access to industry trends, and guidance on professional development, ensuring you’re well-prepared to build a lasting career.

Conclusion

Enrolling in a Medical Coding Institute is a strategic step toward a fulfilling career in the healthcare industry. With the right training, certifications, and guidance, you can position yourself as a highly skilled professional in this essential field. Take the first step today, and transform your future with the knowledge and expertise gained from a reputable Medical Coding Institute.

Your career in medical coding awaits!

[kumpenny-solutions]

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[medicaltranscriptionblog]

MEDICAL TRANSCRIPTION COURSE ONLINE IN KERALA.

Medical transcription is an essential part of the healthcare industry, ensuring accurate and organized documentation of patient records. For those looking to enter this field, pursuing a medical transcription course online can be a convenient and effective way to acquire the necessary skills and knowledge.

Transorze Solutions is a leading institute for medical transcription course online in Kerala. It offers a wide range of courses in medical transcription, including basic, advanced, and specialized programs. The institute has state-of-the-art facilities and a team of experienced trainers who provide hands-on training to students. Transorze Solutions also offers placement assistance to its students, making it a preferred choice among aspiring medical transcriptionists.

In Kerala, individuals can now access a good online medical transcription course that provides comprehensive training in medical terminology, documentation guidelines, and transcription practices. This course offers the flexibility of online learning, allowing students to study at their own pace and from the comfort of their own homes.

At Transorze Solutions, students are trained in all aspects of medical transcription, including medical terminology, anatomy and physiology, pharmacology, and medical coding. The institute offers both online and classroom training, allowing students to choose the mode of learning that best suits their needs. The online training is especially beneficial for working professionals who want to upgrade their skills or individuals who cannot attend regular classes.

The convenience of online learning is particularly beneficial for those with busy schedules or other commitments. With 24/7 access to course materials and resources, students can balance their studies with work or personal responsibilities.

Moreover, a well-designed online medical transcription course will incorporate practical exercises and assessments to ensure that students develop the proficiency required for this specialized role. By providing real-world scenarios and practice dictations, students can refine their transcription skills and gain confidence in transcribing medical reports accurately and efficiently.

Upon successful completion of the course, graduates will be equipped to pursue opportunities in medical transcription, medical coding, or related fields. The demand for skilled medical transcriptionists continues to grow, making this an opportune time to acquire the necessary qualifications and embark on a rewarding career path in the healthcare industry.

In conclusion, the availability of a good online medical transcription course in Kerala presents an excellent opportunity for individuals aspiring to enter this field. With its flexible and comprehensive approach to training, this course serves as a stepping stone for those seeking to establish a successful career in medical transcription.

If you are considering a career in medical transcription, exploring this online course could be the first step towards achieving your professional goals.

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[ennovatives]

Are Subtitles and Closed Captions the same?

As the world becomes more connected and globalized, it is important for media to be accessible to a wide audience, including those who are deaf or hard of hearing.

To achieve this, subtitles and closed captions have been developed as methods of providing audio and video content to a wider audience. However, it's important to understand the difference between the two.

What are Subtitles?

Subtitles are textual versions of the spoken dialogue and other audio elements of a film or television show, displayed on the screen. They are typically shown in a different color and font from the rest of the on-screen text and are placed at the bottom of the screen. Subtitles are primarily intended for viewers who don't speak the same language as the audio being played.

For example, if a movie is in French but the viewer speaks English, they can turn on the English subtitles to follow along with the dialogue. Subtitles can also be helpful for those who have difficulty understanding spoken dialogue due to an accent, or for those who are in a noisy environment.

What are closed captions?

 On the other hand, are similar to subtitles in that they provide a textual version of the audio content, but they go a step further by including additional information such as sound effects and speaker identification. Like subtitles, closed captions are displayed on the screen and are typically placed at the bottom.

However, they can be turned on and off by the viewer using their TV or media player’s closed captioning settings. This is why they are called “closed” captions – the viewer has the option to “close” them off if they don’t want to see them.

One key difference between subtitles and closed captions is the inclusion of sound effects and speaker identification in closed captions. This additional information can be helpful for those who are deaf or hard of hearing, as it provides context for the audio content and helps them better understand what is happening on screen. Additionally, closed captions are required by law in some countries for all television programming and movies shown on TV, ensuring that deaf and hard-of-hearing individuals have equal access to the same media as hearing individuals.

Are Subtitles and Closed Captions the same?

In conclusion, subtitles and closed captions are not the same things. Subtitles are intended for viewers who don’t speak the same language as the audio, while closed captions provide additional information and support for those who are deaf or hard of hearing. Both serve a valuable purpose in making audio and video content more accessible, but it’s important to understand the differences between the two.

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Oriental Solutions is a professionally operated innovative process based company, offering cost effective solution for information processing and document management needs. As a top data mining and data curation company in Chennai, our expertise in operational model gives us a competitive edge by focusing on quality and reliability delivered through the off-shore platform .

As an integrated IT Services Solutions Company, operating from Chennai, India, one of India’s leading IT destinations. We offer our services to wide array of clients employing the best technologies and skilled people.

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[macaiv]

Source: Formula for Success Podcast

Transcript:

Eddie Jordan: I'm sad. D .C. I'm still trying to get to the bottom (it). You might be able to help us. But Esteban Ocon has, in his lifetime, not done anything, in my opinion, anything wrong or bad. But suddenly he's come away with a bit of a reputation, things he said inside the Alpine, which was pathetic at the beginning of the year, both from an aero point of view and from overweight point of view, scandalous to bring a car to the racetrack with that amount of kilos and stuff like that was shocking. No one should have allowed that to happen. But I remember him growing up in Force India and I absolutely adored him.

[nexwsyexw-the-curious]

Marxism is as alien to my people as Capitalism and Christianity are.

- Russell Means, an Oglala Lakota patriot, July 1980

Below is an copy of the speech from which it comes, and a link to the full transcript at the bottom.

The following speech was given by Russell Means in July 1980, before several thousand people who had assembled from all over the world for the Black Hills International Survival Gathering, in the Black Hills of South Dakota. It is Russell Means's most famous speech.

A member of the Oglala Lakota tribe, he was perhaps the most outsized personality in the American Indian Movement, beginning with the 1973 occupation of Wounded Knee. He also had an acting career beginning with his role as Chingachgook in Last of the Mohicans. He passed away Oct 22nd, 2012 at the age 72.

"The only possible opening for a statement of this kind is that I detest writing. The process itself epitomizes the European concept of "legitimate" thinking; what is written has an importance that is denied the spoken. My culture, the Lakota culture, has an oral tradition, so I ordinarily reject writing. It is one of the white world's ways of destroying the cultures of non-European peoples, the imposing of an abstraction over the spoken relationship of a people.

So what you read here is not what I've written. It's what I've said and someone else has written down. I will allow this because it seems that the only way to communicate with the white world is through the dead, dry leaves of a book. I don't really care whether my words reach whites or not. They have already demonstrated through their history that they cannot hear, cannot see; they can only read (of course, there are exceptions, but the exceptions only prove the rule). I'm more concerned with American Indian people, students and others, who have begun to be absorbed into the white world through universities and other institutions. But even then it's a marginal sort of concern. It's very possible to grow into a red face with a white mind; and if that's a person's individual choice, so be it, but I have no use for them. This is part of the process of cultural genocide being waged by Europeans against American Indian peoples' today. My concern is with those American Indians who choose to resist this genocide, but who may be confused as to how to proceed.

(You notice I use the term American Indian rather than Native American or Native indigenous people or Amerindian when referring to my people. There has been some controversy about such terms, and frankly, at this point, I find it absurd. Primarily it seems that American Indian is being rejected as European in origin--which is true. But all the above terms are European in origin; the only non-European way is to speak of Lakota--or, more precisely, of Oglala, Brule, etc.--and of the Dineh, the Miccousukee, and all the rest of the several hundred correct tribal names.

(There is also some confusion about the word Indian, a mistaken belief that it refers somehow to the country, India. When Columbus washed up on the beach in the Caribbean, he was not looking for a country called India. Europeans were calling that country Hindustan in 1492. Look it up on the old maps. Columbus called the tribal people he met "Indio," from the Italian in dio, meaning "in God.")

It takes a strong effort on the part of each American Indian not to become Europeanized. The strength for this effort can only come from the traditional ways, the traditional values that our elders retain. It must come from the hoop, the four directions, the relations: it cannot come from the pages of a book or a thousand books. No European can ever teach a Lakota to be Lakota, a Hopi to be Hopi. A master's degree in "Indian Studies" or in "education" or in anything else cannot make a person into a human being or provide knowledge into traditional ways. It can only make you into a mental European, an outsider.

I should be clear about something here, because there seems to be some confusion about it. When I speak of Europeans or mental Europeans, I'm not allowing for false distinctions. I'm not saying that on the one hand there are the by-products of a few thousand years of genocidal, reactionary, European intellectual development which is bad; and on the other hand there is some new revolutionary intellectual development which is good. I'm referring here to the so-called theories of Marxism and anarchism and "leftism" in general. I don't believe these theories can be separated from the rest of the of the European intellectual tradition. It's really just the same old song.

The process began much earlier. Newton, for example, "revolutionized" physics and the so-called natural sciences by reducing the physical universe to a linear mathematical equation. Descartes did the same thing with culture. John Locke did it with politics, and Adam Smith did it with economics. Each one of these "thinkers" took a piece of the spirituality of human existence and converted it into code, an abstraction. They picked up where Christianity ended: they "secularized" Christian religion, as the "scholars" like to say--and in doing so they made Europe more able and ready to act as an expansionist culture. Each of these intellectual revolutions served to abstract the European mentality even further, to remove the wonderful complexity and spirituality from the universe and replace it with a logical sequence: one, two, three. Answer!

This is what has come to be termed "efficiency" in the European mind. Whatever is mechanical is perfect; whatever seems to work at the moment--that is, proves the mechanical model to be the right one--is considered correct, even when it is clearly untrue. This is why "truth" changes so fast in the European mind; the answers which result from such a process are only stopgaps, only temporary, and must be continuously discarded in favor of new stopgaps which support the mechanical models and keep them (the models) alive.

Hegel and Marx were heirs to the thinking of Newton, Descartes, Locke and Smith. Hegel finished the process of secularizing theology--and that is put in his own terms--he secularized the religious thinking through which Europe understood the universe. Then Marx put Hegel's philosophy in terms of "materialism," which is to say that Marx despiritualized Hegel's work altogether. Again, this is in Marx' own terms. And this is now seen as the future revolutionary potential of Europe. Europeans may see this as revolutionary, but American Indians see it simply as still more of that same old European conflict between being and gaining. The intellectual roots of a new Marxist form of European imperialism lie in Marx'--and his followers'--links to the tradition of Newton, Hegel and the others.

Being is a spiritual proposition. Gaining is a material act. Traditionally, American Indians have always attempted to be the best people they could. Part of that spiritual process was and is to give away wealth, to discard wealth in order not to gain. Material gain is an indicator of false status among traditional people, while it is "proof that the system works" to Europeans. Clearly, there are two completely opposing views at issue here, and Marxism is very far over to the other side from the American Indian view. But let's look at a major implication of this; it is not merely an intellectual debate.

The European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. And who seems most expert at dehumanizing other people? And why? Soldiers who have seen a lot of combat learn to do this to the enemy before going back into combat. Murderers do it before going out to commit murder. Nazi SS guards did it to concentration camp inmates. Cops do it. Corporation leaders do it to the workers they send into uranium mines and steel mills. Politicians do it to everyone in sight. And what the process has in common for each group doing the dehumanizing is that it makes it all right to kill and otherwise destroy other people. One of the Christian commandments says, "Thou shalt not kill," at least not humans, so the trick is to mentally convert the victims into nonhumans. Then you can proclaim violation of your own commandment as a virtue.

In terms of the despiritualization of the universe, the mental process works so that it becomes virtuous to destroy the planet. Terms like progress and development are used as cover words here, the way victory and freedom are used to justify butchery in the dehumanization process. For example, a real-estate speculator may refer to "developing" a parcel of ground by opening a gravel quarry; development here means total, permanent destruction, with the earth itself removed. But European logic has gained a few tons of gravel with which more land can be "developed" through the construction of road beds. Ultimately, the whole universe is open--in the European view--to this sort of insanity.

Most important here, perhaps, is the fact that Europeans feel no sense of loss in all this. After all, their philosophers have despiritualized reality, so there is no satisfaction (for them) to be gained in simply observing the wonder of a mountain or a lake or a people in being. No, satisfaction is measured in terms of gaining material. So the mountain becomes gravel, and the lake becomes coolant for a factory, and the people are rounded up for processing through the indoctrination mills Europeans like to call schools.

But each new piece of that "progress" ups the ante out in the real world. Take fuel for the industrial machine as an example. Little more than two centuries ago, nearly everyone used wood--a replenishable, natural item--as fuel for the very human needs of cooking and staying warm. Along came the Industrial Revolution and coal became the dominant fuel, as production became the social imperative for Europe. Pollution began to become a problem in the cities, and the earth was ripped open to provide coal whereas wood had always simply been gathered or harvested at no great expense to the environment. Later, oil became the major fuel, as the technology of production was perfected through a series of scientific "revolutions." Pollution increased dramatically, and nobody yet knows what the environmental costs of pumping all that oil out of the ground will really be in the long run. Now there's an "energy crisis," and uranium is becoming the dominant fuel.

Capitalists, at least, can be relied upon to develop uranium as fuel only at the rate which they can show a good profit. That's their ethic, and maybe they will buy some time. Marxists, on the other hand, can be relied upon to develop uranium fuel as rapidly as possible simply because it's the most "efficient" production fuel available. That's their ethic, and I fail to see where it's preferable. Like I said, Marxism is right smack in the middle of European tradition. It's the same old song.

There's a rule of thumb which can be applied here. You cannot judge the real nature of a European revolutionary doctrine on the basis of the changes it proposes to make within the European power structure and society. You can only judge it by the effects it will have on non-European peoples. This is because every revolution in European history has served to reinforce Europe's tendencies and abilities to export destruction to other peoples, other cultures and the environment itself. I defy anyone to point out an example where this is not true.

So now we, as American Indian people, are asked to believe that a "new" European revolutionary doctrine such as Marxism will reverse the negative effects of European history on us. European power relations are to be adjusted once again, and that's supposed to make things better for all of us. But what does this really mean?

Right now, today, we who live on the Pine Ridge Reservation are living in what white society has designated a "National Sacrifice Area." What this means is that we have a lot of uranium deposits here, and white culture (not us) needs this uranium as energy production material. The cheapest, most efficient way for industry to extract and deal with the processing of this uranium is to dump the waste by-products right here at the digging sites. Right here where we live. This waste is radioactive and will make the entire region uninhabitable forever. This is considered by the industry, and by the white society that created this industry, to be an "acceptable" price to pay for energy resource development. Along the way they also plan to drain the water table under this part of South Dakota as part of the industrial process, so the region becomes doubly uninhabitable. The same sort of thing is happening down in the land of the Navajo and Hopi, up in the land of the Northern Cheyenne and Crow, and elsewhere. Thirty percent of the coal in the West and half of the uranium deposits in the United States have been found to lie under reservation land, so there is no way this can be called a minor issue.

We are resisting being turned into a National Sacrifice Area. We are resisting being turned into a national sacrifice people. The costs of this industrial process are not acceptable to us. It is genocide to dig uranium here and drain the water table--no more, no less.

Now let's suppose that in our resistance to extermination we begin to seek allies (we have). Let's suppose further that we were to take revolutionary Marxism at its word: that it intends nothing less than the complete overthrow of the European capitalists order which has presented this threat to our very existence. This would seem to be a natural alliance for American Indian people to enter into. After all, as the Marxists say, it is the capitalists who set us up to be a national sacrifice. This is true as far as it goes.

But, as I've tried to point out, this "truth" is very deceptive. Revolutionary Marxism is committed to even further perpetuation and perfection of the very industrial process which is destroying us all. It offers only to "redistribute" the results--the money, maybe--of this industrialization to a wider section of the population. It offers to take wealth from the capitalists and pass it around; but in order to do so, Marxism must maintain the industrial system. Once again, the power relations within European society will have to be altered, but once again the effects upon American Indian peoples here and non-Europeans elsewhere will remain the same. This is much the same as when power was redistributed from the church to private business during the so-called bourgeois revolution. European society changed a bit, at least superficially, but its conduct toward non-Europeans continued as before. You can see what the American Revolution of 1776 did for American Indians. It's the same old song. song.

Revolutionary Marxism, like industrial society in other forms, seeks to "rationalize" all people in relation to industry--maximum industry, maximum production. It is a doctrine that despises the American Indian spiritual tradition, our cultures, our lifeways. Marx himself called us "precapitalists" and "primitive." Precapitalist simply means that, in his view, we would eventually discover capitalism and become capitalists; we have always been economically retarded in Marxist terms. The only manner in which American Indian people could participate in a Marxist revolution would be to join the industrial system, to become factory workers, or "proletarians," as Marx called them. The man was very clear about the fact that his revolution could only occur through the struggle of the proletariat, that the existence of a massive industrial system is a precondition of a successful Marxist society.

I think there's a problem with language here. Christians, capitalists, Marxists. All of them have been revolutionary in their own minds, but none of them really means revolution. What they really mean is continuation. They do what they do in order that European culture can continue to exist and develop according to its needs.

So, in order for us to really join forces with Marxism, we American Indians would have to accept the national sacrifice of our homeland; we would have to commit cultural suicide and become industrialized and Europeanized.

At this point, I've got to stop and ask myself whether I'm being too harsh. Marxism has something of a history. Does this history bear out my observations? I look to the process of industrialization in the Soviet Union since 1920 and I see that these Marxists have done what it took the English Industrial Revolution 300 years to do; and the Marxists did it in 60 years. I see that the territory of the USSR used to contain a number of tribal peoples and that they have been crushed to make way for the factories. The Soviets refer to this as "the National Question," the question of whether the tribal peoples had the right to exist as peoples; and they decided the tribal peoples were an acceptable sacrifice to the industrial needs. I look to China and I see the same thing. I look to Vietnam and I see Marxists imposing an industrial order and rooting out the indigenous tribal mountain people.

I hear the leading Soviet scientist saying that when uranium is exhausted, then alternatives will be found. I see the Vietnamese taking over a nuclear power plant abandoned by the U.S. military. Have they dismantled and destroyed it? No, they are using it. I see China exploding nuclear bombs, developing uranium reactors, and preparing a space program in order to colonize and exploit the planets the same as the Europeans colonized and exploited this hemisphere. It's the same old song, but maybe with a faster tempo this time.

The statement of the Soviet scientist is very interesting. Does he know what this alternative energy source will be? No, he simply has faith. Science will find a way. I hear revolutionary Marxists saying that the destruction of the environment, pollution, and radiation will all be controlled. And I see them act upon their words. Do they know how these things will be controlled? No, they simply have faith. Science will find a way. Industrialization is fine and necessary. How do they know this? Faith. Science will find a way. Faith of this sort has always been known in Europe as religion. Science has become the new European religion for both capitalists and Marxists; they are truly inseparable; they are part and parcel of the same culture. So, in both theory and practice, Marxism demands that non-European peoples give up their values, their traditions, their cultural existence altogether. We will all be industrialized science addicts in a Marxist society.

I do not believe that capitalism itself is really responsible for the situation in which American Indians have been declared a national sacrifice. No, it is the European tradition; European culture itself is responsible. Marxism is just the latest continuation of this tradition, not a solution to it. To ally with Marxism is to ally with the very same forces that declare us an acceptable cost.

There is another way. There is the traditional Lakota way and the ways of the American Indian peoples. It is the way that knows that humans do not have the right to degrade Mother Earth, that there are forces beyond anything the European mind has conceived, that humans must be in harmony with all relations or the relations will eventually eliminate the disharmony. A lopsided emphasis on humans by humans--the Europeans' arrogance of acting as though they were beyond the nature of all related things--can only result in a total disharmony and a readjustment which cuts arrogant humans down to size, gives them a taste of that reality beyond their grasp or control and restores the harmony. There is no need for a revolutionary theory to bring this about; it's beyond human control. The nature peoples of this planet know this and so they do not theorize about it. Theory is an abstract; our knowledge is real.

Distilled to its basic terms, European faith--including the new faith in science--equals a belief that man is God. Europe has always sought a Messiah, whether that be the man Jesus Christ or the man Karl Marx or the man Albert Einstein. American Indians know this to be totally absurd. Humans are the weakest of all creatures, so weak that other creatures are willing to give up their flesh that we may live. Humans are able to survive only through the exercise of rationality since they lack the abilities of other creatures to gain food through the use of fang and claw.

But rationality is a curse since it can cause humans to forget the natural order of things in ways other creatures do not. A wolf never forgets his or her place in the natural order. American Indians can. Europeans almost always do. We pray our thanks to the deer, our relations, for allowing us their flesh to eat; Europeans simply take the flesh for granted and consider the deer inferior. After all, Europeans consider themselves godlike in their rationalism and science. God is the Supreme Being; all else must be inferior.

All European tradition, Marxism included, has conspired to defy the natural order of all things. Mother Earth has been abused, the powers have been abused, and this cannot go on forever. No theory can alter that simple fact. Mother Earth will retaliate, the whole environment will retaliate, and the abusers will be eliminated. Things come full circle, back to where they started. That's revolution. And that's a prophecy of my people, of the Hopi people and of other correct peoples.

American Indians have been trying to explain this to Europeans for centuries. But, as I said earlier, Europeans have proven themselves unable to hear. The natural order will win out, and the offenders will die out, the way deer die when they offend the harmony by over-populating a given region. It's only a matter of time until what Europeans call "a major catastrophe of global proportions" will occur. It is the role of American Indian peoples, the role of all natural beings, to survive. A part of our survival is to resist. We resist not to overthrow a government or to take political power, but because it is natural to resist extermination, to survive. We don't want power over white institutions; we want white institutions to disappear. That's revolution.

American Indians are still in touch with these realities--the prophecies, the traditions of our ancestors. We learn from the elders, from nature, from the powers. And when the catastrophe is over, we American Indian peoples will still be here to inhabit the hemisphere. I don't care if it's only a handful living high in the Andes. American Indian people will survive; harmony will be reestablished. That's revolution.

At this point, perhaps I should be very clear about another matter, one which should already be clear as a result of what I've said. But confusion breeds easily these days, so I want to hammer home this point. When I use the term European, I'm not referring to a skin color or a particular genetic structure. What I'm referring to is a mind-set, a worldview that is a product of the development of European culture. People are not genetically encoded to hold this outlook; they are acculturated to hold it. The same is true for American Indians or for the members of any culture.

It is possible for an American Indian to share European values, a European worldview. We have a term for these people; we call them "apples"--red on the outside (genetics) and white on the inside (their values). Other groups have similar terms: Blacks have their "oreos"; Hispanos have "Coconuts" and so on. And, as I said before, there are exceptions to the white norm: people who are white on the outside, but not white inside. I'm not sure what term should be applied to them other than "human beings."

What I'm putting out here is not a racial proposition but a cultural proposition. Those who ultimately advocate and defend the realities of European culture and its industrialism are my enemies. Those who resist it, who struggle against it, are my allies, the allies of American Indian people. And I don't give a damn what their skin color happens to be. Caucasian is the white term for the white race: European is an outlook I oppose.

The Vietnamese Communists are not exactly what you might consider genetic Caucasians, but they are now functioning as mental Europeans. The same holds true for Chinese Communists, for Japanese capitalists or Bantu Catholics or Peter "MacDollar" down at the Navajo Reservation or Dickie Wilson up here at Pine Ridge. There is no racism involved in this, just an acknowledgment of the mind and spirit that make up culture.

In Marxist terms I suppose I'm a "cultural nationalist." I work first with my people, the traditional Lakota people, because we hold a common worldview and share an immediate struggle. Beyond this, I work with other traditional American Indian peoples, again because of a certain commonality in worldview and form of struggle. Beyond that, I work with anyone who has experienced the colonial oppression of Europe and who resists its cultural and industrial totality. Obviously, this includes genetic Caucasians who struggle to resist the dominant norms of European culture. The Irish and the Basques come immediately to mind, but there are many others.

I work primarily with my own people, with my own community. Other people who hold non-European perspectives should do the same. I believe in the slogan, "Trust your brother's vision," although I'd like to add sisters into the bargain. I trust the community and the culturally based vision of all the races that naturally resist industrialization and human extinction. Clearly, individual whites can share in this, given only that they have reached the awareness that continuation of the industrial imperatives of Europe is not a vision, but species suicide. White is one of the sacred colors of the Lakota people--red, yellow, white and black. The four directions. The four seasons. The four periods of life and aging. The four races of humanity. Mix red, yellow, white and black together and you get brown, the color of the fifth race. This is a natural ordering of things. It therefore seems natural to me to work with all races, each with its own special meaning, identity and message.

But there is a peculiar behavior among most Caucasians. As soon as I become critical of Europe and its impact on other cultures, they become defensive. They begin to defend themselves. But I'm not attacking them personally; I'm attacking Europe. In personalizing my observations on Europe they are personalizing European culture, identifying themselves with it. By defending themselves in this context, they are ultimately defending the death culture. This is a confusion which must be overcome, and it must be overcome in a hurry. None of us has energy to waste in such false struggles.

Caucasians have a more positive vision to offer humanity than European culture. I believe this. But in order to attain this vision it is necessary for Caucasians to step outside European culture--alongside the rest of humanity--to see Europe for what it is and what it does.

To cling to capitalism and Marxism and all other "isms" is simply to remain within European culture. There is no avoiding this basic fact. As a fact, this constitutes a choice. Understand that the choice is based on culture, not race. Understand that to choose European culture and industrialism is to choose to be my enemy. And understand that the choice is yours, not mine.

This leads me back to address those American Indians who are drifting through the universities, the city slums, and other European institutions. If you are there to resist the oppressor in accordance with your traditional ways, so be it. I don't know how you manage to combine the two, but perhaps you will succeed. But retain your sense of reality. Beware of coming to believe the white world now offers solutions to the problems it confronts us with. Beware, too, of allowing the words of native people to be twisted to the advantages of our enemies. Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are.

A culture which regularly confuses revolt with resistance, has nothing helpful to teach you and nothing to offer you as a way of life. Europeans have long since lost all touch with reality, if ever they were in touch with who you are as American Indians.

So, I suppose to conclude this, I should state clearly that leading anyone toward Marxism is the last thing on my mind. Marxism is as alien to my culture as capitalism and Christianity are. In fact, I can say I don't think I'm trying to lead anyone toward anything. To some extent I tried to be a "leader," in the sense that the white media like to use that term, when the American Indian Movement was a young organization. This was a result of a confusion I no longer have. You cannot be everything to everyone. I do not propose to be used in such a fashion by my enemies. I am not a leader. I am an Oglala Lakota patriot. That is all I want and all I need to be. And I am very comfortable with who I am."

[iphigeniacomplex]

লিখি লোৱা, মই এজন মিঞা ("Write Down 'I am a Miyah'", 2016) by Hafiz Ahmed, translated from Assamese to English by Shalim M. Hussain, began a movement of resistance poetry among Assamese Muslims of Bengali descent, referred to as Miya Poetry after a slur used to describe this community. From Abdul Kalam Azad, for Indian Express ("Write...I am a Miya", 2019):

This poem went viral and other young poets started responding to him through poems. The young poets also started reclaiming “Miya”, a slur used against us, as our identity with pride. This chain of Facebook posts continued for days, reiterating the violence, suffering and humiliation expressed by our community. As time passed, more poets wrote in various languages and dialects, including many Miya dialects. The nomenclature ‘Miya Poetry’ got generated organically but the poets and their associates have been inspired by the Negritude and Black Arts movements, and queer, feminist and Dalit literary movements, where the oppressed have reclaimed the identity which was used to dehumanise them. The trend transcended our community. Poets from the mainstream Assamese community also wrote several poems in solidarity with the Miya poets while some regretted not being poets. Gradually, this became a full-fledged poetry movement and got recognised by other poets, critics and commentators. The quality and soul of these poems are so universal that they started finding prominence on reputed platforms. For the first time in the history of our community, we had started telling our own stories and reclaiming the Miya identity to fight against our harassers who were dehumanising us with the same word. They accused us of portraying the whole Assamese society as xenophobic. The fact is we have just analysed our conditions. Forget generalising the Assamese society as ‘xenophobic’, no Miya poet has ever used the term ‘xenophobic’ nor any of its variants. The guilt complex of our accusers is so profound that they don’t have the patience to examine why we wrote the poems.

Amrita Singh, writing for The Caravan ("Assam Against Itself", 2019), detailed the political backlash against Miya Poetry, in particular the above poem.

On 10 July this year, Pranabjit Doloi, an Assam-based journalist, filed a complaint at Guwahati’s Panbazar police station accusing ten people of indulging in criminal activities “to defame the Assamese people as Xenophobic in the world.” Doloi claimed that the ten people were trying to hinder the ongoing updation of the National Register of Citizens, a list of Assam’s Indian citizens that is due to be published on 31 August. The premise of Doloi’s complaint was a widely-circulated poem called, “Write down I am Miya,” by Hafiz Ahmed, a school teacher and social activist. “Write. Write down I am a Miya/ A citizen of democratic secular republic without any rights,” Ahmed wrote. The police registered a first information report against Doloi’s complaint, booking all ten persons for promoting enmity between groups, among other offences. [...] At the press conference, Mander emphasised that people in Assam are in distress because of the NRC’s arbitrary and rigid procedures. “One spelling mistake when you are writing a Bengali name in English … that is enough for you to be in a detention center, declared a foreigner,” Mander said. “If you are not allowing this lament to come out in the form of poetry, then where is this republic of India going?”

Ahmed's poem is influenced in structure by "Identity Card", a 1964 poem by by Palestinian poet Mahmoud Darwish which uses the symbolic figure of the Palestinian working man to confront Israeli occupiers. Darwish's identity card, a symbol of Israeli subjugation transformed into a cry of Palestinian national identity, is reshaped by Ahmed into the National Register of Citizens for Assam and the accompanying fear of statelessness and disenfranchisement for the Miya people.

This solidarity between writers from oppressed groups is, of course, not one that ends with Darwish and Ahmed, nor with the Black, queer, feminist, and Dalit influences of Miya Poetry. As long as there is oppression, there will be companionship and recognition reflected in art and activism. On December 13, 2023, Black Agenda Report reprinted Refaat Alareer's "If I Must Die", acknowledging the connection between Alareer's poem and "If We Must Die" by Claude McKay, written in 1919 in response to the Red Summer white supremacist riots. In 2000, Haitian community activist Dahoud Andre translated "If We Must Die" into Kreyòl, and the Black Agenda Report editorial honors Alareer in a similar way, reprinting "If I Must Die" with an accompanying Kreyòl translation. (POEM: If I Must Die, Refaat Alareer, 2023.)

Transcripts under the cut.

[Hafiz Ahmed Transcripts (Assamese and English):

লিখি লোৱা, মই এজন মিঞা

লিখা, লিখি লোৱা মই এজন মিঞা এন. আৰ. চিৰ ক্রমিক নং ২০০৫৪৩ দুজন সন্তানৰ বাপেক মই, অহাবাৰ গ্ৰীষ্মত জন্ম ল’ব আৰু এজনে তাকো তুমি ঘিণ কৰিবা নেকি যিদৰে ঘিণ কৰা মোক?

লিখি লোৱা, মই এজন মিঞা পতিত ভূমি, পিতনিক মই ৰূপান্তৰিত কৰিছোঁ শস্য-শ্যামলা সেউজী পথাৰলৈ তোমাক খুৱাবলৈ মই ইটা কঢ়িয়াইছোঁ তোমাৰ অট্টালিকা সাজিবলৈ, তোমাৰ গাড়ী চলাইছোঁ তোমাক আৰাম দিবলৈ, তোমাৰ নৰ্দমা ছাফা কৰিছোঁ তোমাক নিৰোগী কৰি ৰাখিবলৈ, তোমাৰে সেৱাতে মগন মই অনবৰত তাৰ পিছতো কিয় তুমি খৰ্গহস্ত? লিখা, লিখি লোৱা মই এজন মিঞা গণতান্ত্ৰিক, গণৰাজ্য এখনৰ নাগৰিক এজন যাৰ কোনো অধিকাৰ নাইকিয়া মাতৃক মোৰ সজোৱা হৈছে সন্দেহযুক্ত ভোটাৰ যদিও পিতৃ-মাতৃ তাইৰ নিঃসন্দেহে ভাৰতীয়

ইচ্ছা কৰিলেই তুমি মোক হত্যা কৰিব পাৰা, জ্বলাই দিব পৰা মোৰ খেৰৰ পঁজা, খেদি দিব পাৰা মোক মোৰেই গাঁৱৰ পৰা, কাঢ়ি নিব পাৰা মোৰ সেউজী পথাৰ মোৰ বুকুৰ ওপৰেৰে চলাব পাৰা তোমাৰ বুলড্‌জাৰ তোমাৰ বুলেটে বুকুখন মোৰ কৰিব পাৰে থকাসৰকা (তোমাৰ এই কাৰ্যৰ বাবে তুমি কোনো স্তিও নোপোৱা) যুগ-যুগান্তৰ তোমাৰ অত্যাচাৰ সহ্য কৰি ব্ৰহ্মপুত্ৰৰ চৰত বাস কৰা মই এজন মিঞা মোৰ দেহা হৈ পৰিছে নিগ্ৰো কলা মোৰ চকুযুৰি অঙঠাৰ দৰে ৰঙা সাৱধান! মোৰ দুচকুত জমা হৈ আছে যুগ যুগান্তৰৰ বঞ্চনাৰ বাৰুদ আঁতৰি যোৱা, নতুবা অচিৰেই পৰিণত হ’বা মূল্যহীন ছাইত!

Write Down ‘I am a Miyah’ Hafiz Ahmed, 2016 trans. Shalim M. Hussain

Write Write Down I am a Miya My serial number in the NRC is 200543 I have two children Another is coming Next summer. Will you hate him As you hate me?

write I am a Miya I turn waste, marshy lands To green paddy fields To feed you. I carry bricks To build your buildings Drive your car For your comfort Clean your drain To keep you healthy. I have always been In your service And yet you are dissatisfied! Write down I am a Miya, A citizen of a democratic, secular, Republic Without any rights My mother a D voter, Though her parents are Indian.

If you wish kill me, drive me from my village, Snatch my green fields hire bulldozers To roll over me. Your bullets Can shatter my breast for no crime.

Write I am a Miya Of the Brahamaputra Your torture Has burnt my body black Reddened my eyes with fire. Beware! I have nothing but anger in stock. Keep away! Or Turn to Ashes.

]

[Mahmoud Darwish Transcripts (Arabic and English):

سجِّل أنا عربي ورقمُ بطاقتي خمسونَ ألفْ وأطفالي ثمانيةٌ وتاسعهُم.. سيأتي بعدَ صيفْ! فهلْ تغضبْ؟ سجِّلْ أنا عربي وأعملُ مع رفاقِ الكدحِ في محجرْ وأطفالي ثمانيةٌ أسلُّ لهمْ رغيفَ الخبزِ، والأثوابَ والدفترْ من الصخرِ ولا أتوسَّلُ الصدقاتِ من بابِكْ ولا أصغرْ أمامَ بلاطِ أعتابكْ فهل تغضب؟ سجل أنا عربي أنا اسم بلا لقبِ صَبورٌ في بلادٍ كلُّ ما فيها يعيشُ بفَوْرةِ الغضبِ جذوري قبلَ ميلادِ الزمانِ رستْ وقبلَ تفتّحِ الحقبِ وقبلَ السّروِ والزيتونِ .. وقبلَ ترعرعِ العشبِ أبي.. من أسرةِ المحراثِ لا من سادةٍ نُجُبِ وجدّي كانَ فلاحاً بلا حسبٍ.. ولا نسبِ! يُعَلّمني شموخَ الشمسِ قبلَ قراءةِ الكتبِ وبيتي’ كوخُ ناطورٍ منَ الأعوادِ والقصبِ فهل تُرضيكَ منزلتي؟ أنا اسم بلا لقبِ! سجلْ أنا عربي ولونُ الشعرِ.. فحميٌّ ولونُ العينِ.. بنيٌّ وميزاتي: على رأسي عقالٌ فوقَ كوفيّه وكفّي صلبةٌ كالصخرِ... تخمشُ من يلامسَها وعنواني: أنا من قريةٍ عزلاءَ منسيّهْ شوارعُها بلا أسماء وكلُّ رجالها في الحقلِ والمحجرْ فهل تغضبْ؟ سجِّل! أنا عربي سلبتُ كرومَ أجدادي وأرضاً كنتُ ��فلحُها أنا وجميعُ أولادي ولم تتركْ لنا.. ولكلِّ أحفادي سوى هذي الصخورِ... فهل ستأخذُها حكومتكمْ.. كما قيلا!؟ إذنْ سجِّل.. برأسِ الصفحةِ الأولى أنا لا أكرهُ الناسَ ولا أسطو على أحدٍ ولكنّي.. إذا ما جعتُ آكلُ لحمَ مغتصبي حذارِ.. حذارِ.. من جوعي ومن غضبي!!

Identity Card Mahmoud Darwish, 1964 trans. Denys Johnson-Davies

Put it on record. I am an Arab

And the number of my card is fifty thousand I have eight children And the ninth is due after summer. What's there to be angry about?

Put it on record. I am an Arab

Working with comrades of toil in a quarry. I have eight children For them I wrest the loaf of bread, The clothes and exercise books From the rocks And beg for no alms at your door, Lower not myself at your doorstep. What's there to be angry about?

Put it on record. I am an Arab.

I am a name without a title, Patient in a country where everything Lives in a whirlpool of anger. My roots Took hold before the birth of time Before the burgeoning of the ages, Before cypress and olive trees, Before the proliferation of weeds.

My father is from the family of the plough Not from highborn nobles.

And my grandfather was a peasant Without line or genealogy.

My house is a watchman's hut Made of sticks and reeds.

Does my status satisfy you? I am a name without a surname.

Put it on record. I am an Arab.

Color of hair: jet black. Color of eyes: brown. My distinguishing features: On my head the `iqal cords over a keffiyeh Scratching him who touches it.

My address: I'm from a village, remote, forgotten, Its streets without name And all its men in the fields and quarry. What's there to be angry about?

Put it on record. I am an Arab.

You stole my forefathers' vineyards And land I used to till, I and all my children, And you left us and all my grandchildren Nothing but these rocks. Will your government be taking them too As is being said?

So! Put it on record at the top of page one: I don't hate people, I trespass on no one's property.

And yet, if I were to become hungry I shall eat the flesh of my usurper. Beware, beware of my hunger And of my anger!

]

[moriche]

Inktober Day Nine - Sun

Veryn frowned at the transcription, his eyes burning, a dull, hollow ache within his chest, unable to shed the doubt that somehow, the guards had been right. His trial followed next. That, he could recall; waiting on a bench for hours, shackled hand and foot; the shame of being branded; the excruciating pain. He read through the formalities of being processed into prison; through the details of his height and weight; the colour of his eyes; his only scars of note from childhood falls. Fear in a Handful of Dust

India ink and watercolour on paper, 14,8 x 21 cm Pencil on paper, 14,8 x 21 cm

[ingydar-phan]

“writing I Love You in the snow and I have no idea where that came from.”

Thats from the vday video. Phil said they were walking though an abandoned hospital and Dan layed down on the snow and phil wrote I Love Dan on the snow.

“My other question was what is the video that takes place on the day Phil mentions, the “snowiest day ever”. Where Dan wore the fluffy hat. What video was filmed that day?”

Yes. Thats all mentioned in the vday video as well. The vday vid was filmed in February when Dan was in india with his parents on a holiday.

“Phil called that the day he properly fell in love and now presumably their anniversary, so I’m wondering what that video was / how I can watch it / when it was posted etc. “

Phil said, again on the vday vid, he properly fell in love in December. The week the above events mentioned happened.

Hope i helped!

Hi anon lol. Thanks I mean this was only slightly helpful but it’s fine lolz u meant well. The writing in the snow is glitched out or something in the recordings I’ve seen but it’s in the transcript; it said “I love Dan”, so yea thanks to @cactuslester for helping me figure it out, that’s where that’s from.

The second thing you quoted, you misinterpreted. I’m fully aware it was in the vday video. What I’m asking is this: there was a video filmed ON the snowiest day ever. Filmed that day. December 2009. What video is that? @cactuslester thinks it might’ve been interactive Christmas adventure.!

As for the third thing….yes I’m fully aware of what he said in the vday vid. I’d like to know what video was recorded on the day he describes. Because the events in that video are when he properly fell in love.

[languagetranslationcompany]

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[kailash-se-birha]

Most of my family, from both my mother’s and father’s sides, lives in Navsari. The place where this incident took place is literally a 10-minute walk from my Ajji’s house. I have been in or around that locality multiple times. Every time I crossed this small chauraha with two or three masjids or dargahs, I always felt wary—especially at night. I suppose that sense of alertness was justified. I’ve attached a victim's testimony here:

And all of what has been said in the video is translated word to word in the article. Here is some of the transcriptions:

"Is it our crime to be Hindu? They are talking about cutting our throats. They are talking about driving us away from here. Now what happened in Bangladesh is going to happen in India too. Hindus have no right to live in India as well. Even when we celebrated the festival of Ram Temple, those people threatened us saying ‘no festival will be celebrated here."

Women were sexually harassed and physically assaulted. Most of the residents appear to be from lower-caste communities. Similarly, most of the people being brutalised and slaughtered in Bangladesh are either lower-caste or poor hindus. Islamists literally use Bangladesh as an example or blueprint for what they intend/desire to do to Indian Hindus. Yet, what’s happening in Bangladesh is often dismissed as irrelevant to Indian Hindus, and the atrocities against Bangladeshi Hindus are brushed aside as mere Hindutva propaganda, according to Indian leftists.

[casual-video-transcripts]

"Triple Frontier - Movie Snacks" by Triple Frontier Facebook

Original captions by Triple Frontier (Official Facebook Channel)

Edited and Time-stamped transcript by @ casual-video-transcripts is under the cut

[0:00] [Text on screen: MOVIE SNACKS]

[0:01] [Text on screen: EATING]

[0:02] [Text on screen: MOVIE SNACKS]

[0:03] [Text on screen: WITH THE CAST OF]

[0:04] [Text on screen: TRIPLE FRONTIER]

[0:05] [Text on screen: BRAZILIAN BREAD]

[0:06] [Text on screen: BRAZIL]

[0:06] Charlie Hunnam: Pass the smell test?

[0:07] Oscar Isaac: They’re really good when they’re a little warm.

[0:09] [Text on screen: CHILLY MANGO]

[0:10] [Text on screen: MEXICO]

[0:10] Charlie: What is this?

[0:11] Garrett Hedlund: Did you go for it?

[0:12] Oscar: Goat tongue.

[0:13] Charlie: Woah.

[0:14] Ben Affleck: It’s got a weird like 

[0:15] sweet and 

[0:17] peppery thing or something.

[0:18] I don’t know.

[0:19] Oscar: What a refined palette.

[0:20] [Pedro laughs and falls backwards onto Oscar’s shoulder.]

[0:20] [Text on screen: NOODLE SNACK]

[0:22] [Text on screen: MALAYSIA]

[0:23] Charlie: Do you just eat like this?

[0:24] I don’t need any water?

[0:25] Oscar: Do you want this?

[0:26] Ben: It does taste like 

[0:27] with hot water.

[0:27] Garrett: Quite the trickers.

[0:29] [Text on screen: STROOPWAFEL]

[0:30] [Text on screen: NETHERLANDS]

[0:31] Garrett: How long do we get to do this for?

[0:32] [Oscar wheezing out a laugh.]

[0:33] [Text on screen: SAMOSA]

[0:34] [Text on screen: INDIA]

[0:35] Charlie: That is a good samosa!

[0:36] Pedro Pascal: Yeah it is good.

[0:38] Ben: I’m eating it. I’m eating it.

[0:39] Pedro: This is good.

[0:40] [Text on screen: COCONUT RICE]

[0:40] [Text on screen: THAILAND]

[0:42] Charlie: Oh now we’re talking.

[0:43] A little coconut rice.

[0:44] Pedro: I just want to say that

[0:45] I’ve tried all of these before.

[0:46] [Oscar shoves a spoon full of coconut rice in Pedro's mouth.]

[0:47] [Ding.]

[0:48] Pedro: Well that was fun.

[0:50] Don’t forget to check out 

[0:51] Triple Frontier on Netflix.

[0:53] [Text on screen: TRIPLE FRONTIER ONLY ON NETFLIX]

[0:54] Pedro: I’m not cleaning any of those tasty snacks up.

End of transcript

Video Description: Snacks on Snacks.

Disclaimer: None of the videos I transcribe belong to me. They belong to the content creators and the crew behind the videos. Please keep in mind that my transcripts may not be 100% as I am not a professional. I'm just someone who wants to provide video transcripts for people to understand and enjoy these videos. For this video, I focused the speaker and the on-screen text.

If there are any corrections you would like me to make, let me know in the comment section of the post or through my ask box.

If you like this video or any other videos from the Triple Frontier Facebook page, feel free to check them out in the link above.

Personal Notes: Yep, I'm back!

I was trying to find an official one where Garrett did the closing where he called the movie, "The Triple Frontier", instead. I couldn't find it besides this compilation video made by Hollywood Celebrity World on YouTube which I am still grateful for. However, I decided to transcribe this version from the movie's official Facebook page where Pedro does the closing and it has captions imbedded in the video. I'm mainly doing this for my reference.

The mera video transcription is a-coming. My IRL stuff is somewhat settling down a bit. I'll catch you all in the next post.