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(Half bell)
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(Bell)
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Dear Thay, dear sangha.
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I was at the Riverside Church in New York
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in 2001 when you came to give a talk
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shortly after September 11th. This was
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the same location where Dr. King came
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to give his speech against the Vietnam war
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– a position, we remember with gratitude,
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that was influenced by his time with you.
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You spoke to your own experience of the
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tragedy of war, and you were among
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the only voices I can remember at the time
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who advocated for seizing the moment
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to work for peace.
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Many of us in these times now
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may be feeling fear, anger, despair
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when we see so many wars waged in our name.
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As you did with Dr King, can you advise us
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how we might transform these feelings into
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compassion and interactive peace making?
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As you know, I was in America when the
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September 11th took place.
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That day I was going from Deer Park
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to the north of California to organise
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retreats and public talks.
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And loading the bus,
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we hear about the event.
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I was supposed to give a talk in Berkeley
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four days later.
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And we could experience
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the collective energy of fear and anger
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in America.
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Fear and anger.
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We know that the collective energy
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of compassion can be very healing,
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but the collective energy of fear and anger
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can be very dangerous.
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It can start a war at any time.
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So my purpose in giving the talks
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was to ask Americans
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to practice mindful breathing
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in order to calm down
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their feelings, their emotions.
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That's the most important thing to do.
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That is why in the talk taking place
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in Berkeley – 4.000 people attended –
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we wore our sangha tee,
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the orange colour robe,
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and we practiced meditation on compassion
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and tried to calm down
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– to help people calm down.
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You can see the suffering on the face
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of the people ... that day.
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And we knew that after the talk
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people suffer less
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– by – you just look at their face
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and you know that people suffer less
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after a guided meditation on compassion
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and calming down.
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But that is only for a few thousand people.
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The talk in the Riverside Church had
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the same purpose.
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And we advised our friends in America
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not to do anything yet.
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Not to say anything yet.
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The first thing to do is to calm down.
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And then begin to look into the situation
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and ask the question,
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why they have done such a thing to us.
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Have we done anything
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that made them so angry at us ...
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– that made them so despair
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that they could commit ... such an act?
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I proposed that
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– according to the tradition we belong to
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– I proposed that
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America organise sessions of deep listening.
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We should invite many wise Americans
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to come and help us to listen.
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And we invite the people in America
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who feel that they are victims
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of social injustice and so on
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to come and tell us about their suffering.
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And we proposed that sessions of
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deep listening like that within America
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can be televised
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– so that everyone can follow.
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That is to listen to your own suffering
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– to our own suffering.
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And understand our own suffering
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before we want to listen to the suffering
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of the people on the other side.
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It's very faithful to our practice.
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You listen to your own suffering first
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before you listen to the suffering
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on the other side.
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And after you have done deep listening
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in your own country,
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you may turn to the people over there
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and use loving speech.
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"Dear friends over there,
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we have suffered a lot.
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We don't understand
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why you have done such a thing to us.
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Have we done anything in order to try
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to destroy you as a people?
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as a religion? as a way of life?
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We may have done something;
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or we may have said something
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that gave you the impression
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that we want to destroy
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you as a people, as a religion,
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as a way of life.
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But in fact, we do not have that intention.
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So please tell us what we have done,
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what we have said, that has given you
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that kind of impression.
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We know that you must have been
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very angry at us
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to have done such a thing to us.
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We would like to listen.
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Please tell us ... from your heart.
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Tell us about your suffering ...
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and our lack of skilfulness
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– in making you suffer."
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And that is what I proposed to America
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at that time.
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And this is a process of
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restoring communication and reconciling.
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And last spring – the spring of this year,
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I went to Korea and I gave retreats
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– we gave retreats and public talks.
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And there was one public talk
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in the south
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attended by many people
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– maybe 20.000 people,
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and they announced to us
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that they were going to organise
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a huge ceremony of prayer
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for peace
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between the south and the north.
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The north now has nuclear weapons
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and they sound to be belligerent.
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And the south is fearful,
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and they are afraid that a war will
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break out very soon.
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So in that talk I said that: "Dear friends.
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The danger is not the nuclear weapons.
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The danger is the fear.
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If you look deeply into the north, you see
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the amount, the huge amount of fear.
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When the president of the south
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visited America, the north may think
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that there should be a scheme
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to attack the north,
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so they are very scared.
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And they are doing their best
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in order to show that they are not afraid,
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that they are ready to fight and to kill.
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So, the belligerent attitude outside,
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in appearance, shows that there is
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a big fear inside.
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And if you see that fear, you are not...
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– you are not angry them anymore.
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And you know that the best thing
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is to try to help removing that fear
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of the people in the north.
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But in order to do that,
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you have to remove the fear in you first.
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Because you are also afraid.
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And that is why a prayer for peace
is not enough.
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Coming together and praying is not enough.
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You have to create –
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you have to organise retreats
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for politicians, school teachers,
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business leaders,
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and help them to look deeply,
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to calm them down – themselves down,
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and to remove their fear by understanding.
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And when you are free from fear,
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you can help the north to do the same.
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So, it's not by political manoeuvring
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that you can solve the problem.
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It is that kind of practice
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that can remove fear and anger in us
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that can make us more peaceful
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and compassionate.
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And when you are more peaceful
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and compassionate,
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you can help the people
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on the other side
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to do the same
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– to be a real peace maker.
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And that is a process we have learned
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from the buddhist tradition.
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And as north Korea and south Korea,
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they have had buddhism
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as their spiritual tradition,
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we believe that they can
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make good use of their tradition
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in order to practice
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in order to get out of
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this difficult situation.
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And I think that the same things
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should be true here – in the Middle East,
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in Europe, in America and so on.
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(Half bell)
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(Bell)