Hello 470;

Well, I have passed my day reading through all your blogs and comments, and what an interesting day it has been. I am most impressed and happy about the level of enthusiasm and critical and insightful thinking demonstrated via your posts. Thank you.

To be as clear as I can be – the way this process works in terms of my evaluation is, I read all your comments the day after they are due, and leave a smiley face to let you know I have read your comment, and also to alert you to the fact that I have finished reading comments for that particular blog. Some comments are worth full points, and some are worth partial points – depending on how well the comment corresponds to the requirements — which you will find on our Blogging Guidelines.

As you will note in the Blogging guidelines, you are expected to respond to all the comments on your blog. Sometimes, you will find a large number of comments on your blog, and no time to give each one serious consideration, when that happens, at the very least respond with a thank you and explanation that you have too many comments and not enough time to consider all. Missing responses will be deducted from your overall points.

To begin, I encourage you to choose different blogs to engage with each week. If you find you are not receiving any comments, than try to end your blog post with a good question to encourage dialogue – or, you can also solicit responses on our Facebook page. Give your peers a reason to go to your blog – entice them.

One big important note. Take a look at this list and see if you can figure out what is wrong:

• Canadian
• first nations
• European
• indigenous
• Scottish
• native
• French
• aboriginal

* [the answer is at the bottom of this post]

What follows are a selection of quotes from this weeks blogs and dialogues. Each week I will select some of my favourite bits from your blogs to share. Enjoy:

“In my International Relations theory (and in life), I identify as feminist–an identity that has shaped a huge amount of my university learning and something that I think this course will feed and nurture. I am particularly interested in anger as a discourse: the language that shapes it, how notions of time understand it and how it can be a relevant way of knowing in academia. Glen Coulthard is a professor at UBC who teaches in the First Nations Stu dies program and wrote Red Skin White Masks, his discussion around anger coming from an Indigenous and Canadian History/policy perspective. I mention him now because UBC has some amazing indigenous voices–voices I look forward to reading throughout the course.” Story Time.

“The apathy and unconcern towards the issues of First Nations mistreatment can be linked to this…many Canadians feel like it doesn’t concern them. I think that part of the way we can approach this issue and open up new areas for discussion within this semester of ENGL 470 is to bring in other intersections that collide, and see the threads that run through all of them that will allow us to understand on a more personal level.”  Story Time

“Wow – Nail on the head with that comment on Koyczan talking about the uncomfortable while making you feel at home. That’s the best way I’ve ever heard his stuff described.” Hello World

“Offering wisdom and advice for the future is one of the most important things scholars can do, the passing of information and knowledge only leads to a  better informed and knowledgeable society as a whole. Knowledge is power and those who possess a wider knowledge of Canadian literature will have impact far beyond the course but will extend into their individual conduct and studies.” Hello World

“To be honest I actually find it really interesting that school has literally given us a single-story about Canada’s history. I think it touches on other topics like politics and collective thought that heavily influence our historical understanding. Maybe if we only receive the “here’s what happened and we’re really sorry” story told from the white man’s perspective we’ll gain sympathy for the white man and learn to frown upon the Native man for being “stubborn” or “immature” for being “unable” to move on from the past.” Oh Canada.

“The reality is that many Canadians do not feel like indigenous issues are relevant to them.  Last semester, I took a CSIS450, a critical studies in sexuality class with Dr. Janice Stewart, in which we discussed the types of narratives that exist in our society, how they define the way we see history, and most importantly who profits and benefits from these narratives.  Although it was a gender and sexuality studies class, we touched on the portrayal of First Nations groups and the ways in which they are erased from our country’s history in various ways that are overlooked by many people.  One example is in the world renowned Canadian landscape art of the Group of Seven.  It wasn’t until I took this gender studies class that I realized there was criticism surrounding their art’s reinforcement of Terra Nullius, the depiction of various Canadian regions and land as untouched and undiscovered by humans when in reality, these areas had been inhabited by indigenous groups for many years.  This in and of itself reveals the problematic ways in which First Nations people have been written out of our nation’s history.” Whose Canada is it?

“It is interesting that you bring up the Group of Seven – last semester I took an art history class that examined the role of landscape in Canadian art the influence of the Group on a kind of psycho-geographic visual culture that is still with us today. Just look at how many people have put landscapes up on their blogs, and you get the sense that we connect this readily to our national identity. As you have pointed out – the Group of Seven represents a significant kind of erasure, one that I think is part of the foundation for this class as well.” Whose Canada is it?

“Your introduction post was incredibly well-thought out and informative. Thank you for the reading experience. I too find it particularly interesting how whenever someone is a member of a minority group, everything they do is categorized by their background. I am curious as to your thoughts on the matter: is it good to bring someone’s background to the table when discussing their cultural influence (even though a traditionally canonical writer is never introduced as a “straight white male”, for example) or is it more important to let someone’s work speak for themselves before learning about their background? ” Canadian Studies

“In regards to your first question “is it good to bring someone’s background to the table when discussing their cultural influence . . . or is it more important to let someone’s work speak for themselves before learning about their background?”, I struggle with that thought almost daily. It is a difficult road to navigate, firstly I think that the social context of an authors historical background can greatly help parse not only social concerns from but also explain literary choices ranging from names to locations but what terrifies me is the categorization authors face. It is hard to explain but for centuries western culture (British, North American, etc) has continually analyzed and categorized anything from science to art and I feel that while knowing that a piece of art is from the expressionist period and not the modernist era may add some insight that it also limits the artwork and consequently the artist. When you take that concept and expand it to race and gender it exemplifies the deliberate canonization of literature, many of the great female writers of the past centuries had to hide their identities behind male sounding names in order to be published or even front the publishing fees themselves just based on their gender.” Canadian Studies

“the time I’ve spent dipping my toes into the realm of Theatre and GRSJ has left with me a passion for anti-colonialist literature and the counter western narratives. As a third generation Canadian, I am always beguiled at the narratives that my parents and grandparents recite to me over the dinner table. I’m grateful that I am alive in a time where these white colonial narratives are being challenged.” And so it Begins

“I also think you make a good observation regarding the marketability of Canadian content. Using national symbols in some vague attempt to spark patriotic consumerism does seem to be pretty shallow. Anyhow, solid post, and I hope we come out of this thing with a more nuanced idea of what CanLit is, or at least some way to approach it.” Oh, Canada

“I always felt that living in South Africa was a very contradictory experience, similar to how the speaker felt in the quote you chose. In school we were only taught English and Afrikaans (an offshoot of Dutch dialects). We were never exposed to languages that were native to the homeland such as Zulu. Furthermore, history lessons revolved around Britain and her colonies, rather than exploring local peoples and their cultures.It almost felt that we were living somewhere else, and I think that a similar contradictory experience exists in Canada.” Canadian Literature 

“I looked online and saw that “Nervous Conditions” by Tsi Tsi Dangarembga is set in Zimbabwe formerly known as Rhodesia. My mom was born and raised there, and I was lucky enough to spend every Christmas there on my grandmother’s farm. Even though Zimbabwean voices encountered censorship during periods of colonization, they used orature and literature as a means of resistance to assimilation. For example, during the Second Chimuergna (1960’s-1979) which lead to the end of white minority rule, oral traditions symbolized the transition from colonialism to liberation. Political occasions such as protests included singing as a form of the resistance. The song lyrics would call upon the support of ancestral guardian spirits to ensure that the war would be won. In 1980, when Zimbabwe achieved independence, freedom offered the end of literary censorship. ”  Canadian Literature 

“I really enjoyed reading your introduction. I felt it offered a very honest account of the feelings which I think many of us in this class experience concerning our inability to reconcile the treatment of the First Nations people at the hands of the European colonizers. I really appreciate what you were saying about wanting to go into education and about the need to revise curriculum to include indigenous narratives and perspectives. While not specifically addressing First Nations issues in Canada, have you ever read Peggy McIntosh’s article, “White Privilege: Unpacking the Invisible Knapsack”? It is a quick read on the institutionalization of privilege in general- and in terms of your interests in education, and the need to reform curriculum to included discussions of institutionalized racism, I feel you might find it an interesting read.

Looking forward to reading more from you!” My Home and Native Land? 

* This is all about the colonizing power of grammar. Note the use of capitals in the list and ask yourself – why do the names we use to name Indigenous peoples, so very often, not begin with a capital letter? And, check yourself, make sure you give the same respect to the way you name Indigenous peoples – as you do to every other nation of peoples. Thanks.

Good Friday Morning 470

I have posted all your blogs onto our student blog page – and have passed a most interesting weekend reading your introductions, thank you all. We are most certainly an interesting and diverse group of people, and I am most pleased with the spirit of enthusiasm throughout your posts, as well as the many dialogues that you have begun to shape; excellent.

Many of you have already begun the process of commenting and creating dialogues on each other’s blogs – and that is excellent as well.

Monday you will be commenting on each other’s first blog responses. Following the guidelines, you should comment on on at least two different blogs – and, be sure to respond promptly to all the comments you receive — even if you only have time to read and say thank you. This is a good time to double check to make sure your comment settings allow for comments without moderation.

I hope you enjoy the challenge of my questions for this week, and I look forward to reading your comments and your responses. Enjoy, and please do not hesitate to ask your questions on our Facebook page – or share interesting links. It is a good idea to post on FaceBook each time you post a new blog – this will help stimulate dialogue as well. Thanks.

Wednesday March 11/ 2015

We are approaching the end of Unit three in the coming week, and I want to urge you all to be up to date with your assignments before we enter Unit 4. During the following weeks, you will need to be available to work with your research team on a regular basis, so adjust your schedules accordingly please.

This week we will continue our readings of  Green Grass Running Water and finish up with a most interesting task.  In the lesson 3:2, I suggested that there is no doubt that King wants us to work to get the story. His invitation is specific; it is up to you to bother to find out what the symbols mean. Reading this novel means you have to be willing to pay attention, to speak the words out loud, to listen up –to look it up and, perhaps the most important reading strategy to begin with, is to be willing not to know. With lesson 3:3  you are going to look it up and make connections between the characters in the novel and the stories they bring with them.

Your blog assignment is to hyper-link your research on the characters and symbols in GGRW  — according to the pages assigned to you on our Student Blog page. You should write a 600 to 1000 word blog that explains the connections you have found in context with that part of the novel, or in a general context with the entire novel. Be creative, be critical and ask questions.

Every semester students ask for an example of a blog that hyper-links assigned pages – so here is one for you:  https://blogs.ubc.ca/kozarkristin/assignment-33-not-is-all-what-it-seems/ – an example of hypertexting

Good Wednesday March 11th 470:

I have just finished reading all your blogs and following all your links and offering you all my midterm evaluations. Whewwww, that took longer than expected, but was a most pleasant experience. Thank you all for some really wonderfully thoughtful work.

After reading and thinking about all your stories about home – I have a question. Can we look at the values and stories of home we’ve told and imagine the other side of this metaphor: homelessness? I do not expect you to write about this, but I think that thinking about homelessness in context with our stories, is valuable. What do you think ‘home’ means to the people on the streets in Vancouver, or Calgary, or any Canadian city, the people we name ‘homeless’ and for the most part, avoid? Or, conversely, what does ‘homeless’ mean to you, in context with your ideas about home?

Having read through all your blogs and your dialogues, I have noted an interesting pedagogical dynamic. I can’t help but to note the differences between teaching this class in a classroom in an institution – and here, online. In the classroom, I often stop to discuss what it means to create knowledge through social relationships. When we listen to each other as we learn together, we seem, almost by nature, to begin to share stories, which means the class comes to engage not just with the assigned texts, but also with each other — as we learn through the stories we tell each other. That is what I mean by creating knowledge through social relationships, a pedagogy I have used for some classes for some years now.

Now here is what I am noting. Ironically, it appears to be easier to create this type of social and educational interaction online. In the classroom, there is more tension around stepping outside of traditional course content and pedagogy, in the classroom there is far more reticence to speak up about what “you don’t know.” In the classroom, we put chairs in a big circle and we work with a speaking stone – and, I never, well, hardly ever, lecture. I do tell stories; every other class is a presentation by students with lots of time for dialogue. So, you can see, in the classroom, I work hard to physically create a space that takes us outside of the space we are in: the institutional space.  Clearly, creating knowledge through social relationships, ours – is much easier online, and by that I mean simply that all the elements of orchestrating your work together as your teacher are moving along and intersecting with ease – great ease, wonderful ease.

Why do you think that is so? Why is it easier to work online to create dialogue and knowledge together, around subjects that are political and emotional, than it is in the classroom?

Here are some of my thoughts for you:

It was interesting to see how many stories about evil focused on a similar idea: stories are powerful tools of deception! Imagination is where evil begins?

It is interesting how many of our stories hold the sense of home with people, families – and how many of us have moved, crossed borders, learned new languages, and how many of us have expressed our value of home in the context of leaving one home and finding another. It appears to me that ‘home’ is always a story.

And, here are some comments I have offered around the dialogues on ‘the other’ – dichotomizing and the notion that western thought is representative of “human nature”

When I voyage around the world with students, this is what I say in my storytelling classes: You are only ever learning about yourself. It is not possible to know ‘the other’ – so just stop trying. Yes, listen to the stories, but understand that in the listening what you are learning about is yourself: how you feel, think, how you respond to that story. Yes, tell your stories to others, but you are not teaching them about yourself, you are teaching them about themselves. Can you see how this can work to enable students to actually exchange cultural knowledge? When you let go of the need to know, but rather discover the need to inter-act, to meet in the intersection of your encounters with others, then you begin to find common ground.

I think, in the western tradition, when we encounter “others’ who are different from ourselves, what we learn, is always about ourselves. I think it is impossible to know the other through the lens of Western thinking — because we construct the other for the purpose of disconnecting — like the” Imaginary Indian”. But, what we can come to know, or to recognize, is that the making of the “other” is how we define ourselves.

One important point I want to suggest, is the that the idea that dichotomizing and categorizing is “human” nature, as if it is a universal and inherent in all epistemological or philosophical systems, is a mistake. Dichotomizing, categorizing hierarchically is   a western way of coming to knowledge, of knowing: the urge for universalization of western patterns of thought – is also a western way of knowing. There are other ways of coming to knowledge, which do NOT require the process of dichotomizing, separating and categorizing that western thinking depends upon. So,this binary thinking is not “human nature.”

There are many Indigenous cultures in different geographical parts of the world with intellectual philosophies and epistemological systems which do NOT rely on breaking things apart and creating hierarchic categories in order to come to knowledge, but rather these systems of thinking work to connect and balance phenomenon and relationships in order to come to knowledge. But, just like orality and literacy, there is no need to separate the different ways of coming to knowledge, they are inter-connected, working side by side and sometimes meeting in the intersection.

Dichotomizing and categorizing are not universal cultural practices, rather they are Western intellectual practices, as is the desire to establish universal categories. It is possible that the “other” does not even exist in some intellectual practices. When ‘we’ study the “other” or “them” in Western intellectual practice, we first construct the other, and then we define ourselves through our differences. So, in this tradition, the only thing we ever lean about when we study the other – is, ourselves.

I am going to leave you with these thoughts, and a few of my favourite quotes from your blogs below — and compose a new blog re: Lesson 3:3 Hyper-texting Green Grass Running Water. I am also assigning your page numbers today. Check out Student Blog page to see your assigned pages.

Stories – Reading all my fellow classmates’ blogs got me thinking, most of our ideas of home stemmed from a story or a form of storytelling. I think this is a telltale (pun fully intended) sign of the kind of power story-telling has. The ability to bring us back to a place where perhaps distant can become vivid and close again. Stories carry the notion that there is a lesson to be learnt, a moral to be understood and an experience to be felt, although of course, not always the case. However, in the way we remember home, we often gravitate towards stories of our past. Stories seem to have the ability to bring us back.

I like how Chamberlin believes that “We need to take a cue from mathematics and the sciences and develop a greater comfort level with contradiction as a way of life” (233). My background lies in Physics, and while reading this chapter I kept thinking about how well his ideas fit with the way physicists have to approach certain theories. One of the fundamental principles behind quantum mechanics lies in the Heisenberg Uncertainty Principle. To describe it simply. the principle states that you cannot know the exact position and velocity of a particle. As soon as it comes into contact with an interference (such as a human attempting to measure it), this changes the particle fundamentally; it collapses. If you want to measure its position, you can, but you will have no idea what its velocity is; and vice versa. This is because it holds the property that it is simultaneously a particle and a wave.

This is how I understood what Chamberlin was saying. Neither position, neither story is any more correct than the other, they are just different ways of approaching the same thing. In simple terms, the particle has both a vague sense of position and velocity (vague due to its wave-particle duality), but as soon as we attempt to look at it from one perspective, we cannot see it from the other. Chamberlin warns us not to forget that the other perspective is present. Both the bear and the soil stories provide important ways to imagine what happened, but they are both just stories. They both walk the border between imagination and reality.

 The process of approaching storytelling in this class has been incredibly difficult for me; as a prospective law student the idea of dialogue without debate is incredibly conflicting. However it is clear that this is the rule of law for stories, where previous events only influence (and do not shape) the stories that come after. I decided to play with the story and put our class in a cave having a party, an attempt to make a novel connection between our class and storytelling. But it has a serious implication; it does not suggest the existence of evil, but it does suggest the possibility of evil that can arise from a story. One of the most important details from this story is the fact that stories cannot be taken back; no give-backs or tradesies, redoes or re-spawns. We forgive but we don’t forget. With this in mind I want to turn to the residential schools of not long ago, and think about how there is a meta-narrative within the history of these schools. The attempts at assimilation are now part of the historical narrative between settlers and Aboriginals, and no matter what we do these events cannot be reversed. But on a deeper level, the settlers in fact changed the narrative that the Aboriginal students were learning, and they took those kids out of a native culture and taught them ‘white’ stories in an attempt to bridge the gap between Them and US. But this gap, which I will call the ‘otherness gap’, cannot be changed by dismantling the distinctions between Them and Us. Try as they might, the settlers could not reshape the Aboriginal communities but could only influence them, because the Aboriginal story had already been told and can never been swept away now that it exists. I think this is a crucial reason that dialogue rather than debate is essential in bridging the ‘otherness gap’ that currently exists between Western and Aboriginal cultures, because there is no debate to be had. There is no empirical right or wrong answer to the question of cultural superiority (if such a thing even exists), and our job is to understand this fact and to appreciate Them rather than preach about Us. Along this vein we see the importance on irreversible stories; a story can profoundly damage the relationship between Them and Us which will lengthen the ‘otherness gap’, making it imperative for us to attune ourselves to the consequences of the stories we tell.

NOTE: A tip to make your writing style even better: never end a sentence with a two letter word: it / at / on/ in/ by… you get the idea. Always proof-read looking for those two letter words at the end and rephrase the sentence. The word ‘it’ is not your friend – avoid this word, unless used at the beginning of the sentence for emphasis.

Before I begin a discussion on the evaluation process, I want to ask you — once again, to consider what is wrong with the following list of names:

• Canadian
• European
• indigenous
• French
• Spanish
• first nations
• Montrealers
• mohawk

Let’s talk about this list on Face Book 🙂

Well, well, we have reached the midway point of our studies and dialogues together and that means the time has come for me to speak up and join in with you all. Here’s how the process works:

1. You need to post a Facebook post with three links  to the three blogs you would like me to respond to – and of course assign a number of evaluative points [please see our syllabus for the breakdown of percentages].
2. Over reading break, I will read and respond to your blogs, and engage in your dialogues; this is my feedback.
3. I will also make up an evaluative grade sheet with comments for you, which you will receive as an attachment in an email message.

I expect this process to take me a couple of weeks, so you can expect my evaluations sometime between tomorrow and Feb. 27th. I will alert you when I have finished the process.

I hope you manage to accomplish some reading over reading break. I am very much looking forward to this coming week of reading and responding to your blogs. Enjoy.

” Home is such a complex subject, as the stories this class have produced this week reflect, but one certainty emerges for me, and that is the act of reflecting on “home’ inspires remarkable creativity, and that is something to think about. Perhaps home is a story.” Instructor’s Blog

“As I alluded to in my first post for this class, I feel that we all share many cross-cultural similarities that often get swallowed up by investigations of our differences. There are many examples of common values and beliefs between people which may not be immediately evident, as I’m sure as we have come to realize now after reading the stories of home written by our fellow classmates. Our sense of home is undoubtedly something shared across nations and cultures, …” Student Blog

This has been a most interesting week of reading for me.  Today I want to talk a little about some of the common threads I found in your stories. But, before I synthesize, first, I must say it was fascinating to discover such a diversity of creative and reflective ideas about both “evil” and “home.”  Thank you all.

My Canada: a home at the end of the road

This is my story;  I just can’t believe the story of Canada, anymore. I mean, the story that most people I encounter think of when I say, “I am from Canada.” I mean the story of how “we” are so nice and tolerant and polite (not at all like people from the USA) and benevolent and peacekeeping with open borders and arms to welcome homeless refugees and medical care provided for everyone — that is the story that everyone, everywhere, seems to know.

I am a traveller – travelled around the world twice, circumnavigated the Atlantic from North Atlantic to the tip of South American and sailed 900 miles up the Amazon River, once. I have lived and worked in education in six different countries. I used to believe the story strangers in strange lands told to each other —  about Canadians, about me.  And, I carried the same story around with me on my travels in the past, I was delighted to share this tale of being a Canadian.  Until about 1990. To be clear, it is not that I think ‘Canada’ has changed – no, not that much. It is the story that has changed for me.

I just can no longer believe in the old story.

Nowadays, Canada is the place I come from, it is no longer home.

But when I was young, I had some good stories about who I was based on where I came from. Like most Canadians back then, I identified myself by my ancestry.

Let’s see, I was born in Montreal in the middle of the last century. That makes me old (er) – but this little bit of information can leave you guessing – am I French or English?  It is only natural to identify a person by ethnicity, isn’t it?  I mean, isn’t that what the question is really asking: “where do you come from”? “Montreal.” “Oh, are you French or English?”  “I am English.”

Identity is different when you are online, you can’t tell if I am French or English by looking at my image. Relationships are different too – including teacher-student- student-teacher relationships.

But, thinking about appearances and ethnicity, in a way that is where we live; our bodies identify us, right?

One set of my great grandparents were Swedish and when I was growing up in the 60’s, everyone knew Swedish women were the most beautiful and alluring, so the story went, so I said I was Swedish.  I can sing “Who hid the Halibut on the Poop Deck’, with my Granma’s Swedish accent, and I can polka too. I have travelled to more than 50 countries, but not Sweden because it is very expensive.

I have a great story about my Irish Great Grandmother that I love to tell.  It’s about how she was  the first fox and mink farmer on Prince Edward Island early in the last century, after her husband died.  Everyone was farming potatoes on PEI when the depression hit in the 30’s. But, when my great grandfather died young, my great grandmother, working on the principle that “the rich get richer and the poor stay poor,” sold off a big chunk of the potato farm and bought some breeding foxes and minks. She was an independent woman, not afraid to take a risk, and full of Irish smarts, so the story goes. So, when the feminist movement hit in the 70’s, I changed my story and became Irish: smart, brave and independent.  She didn’t get rich, but she was successful all through the 1930’s and sent both her children to university. She used to say, “it takes minks to buy an education and it takes an education to buy minks.”  Now that’s a good story and makes me proud to be Irish – too.

I went to Ireland for the first time last year. Some of the people look like my grandfather, but I look more like my Swedish Grandma. To be Swedish is to be beautiful, Irish is to have smarts, I’ll go with that story.  Really, I guess according to my own usage, I am European.

Which could lead you to assume I am also a Christian of some sort. But I am not. But, that doesn’t mean I am not a person of faith – I have great faith. I just have  never been able to believe those Bible stories, and some of them are frightening. My Irish Grand Father was an Anglican minister, and a professor of theology, and I loved him dearly — so, I knew all the stories. When I was young they scared me, when I got older, they were just too bizarre and way too sexist too for me to ever believe  -–not even in the midst of the ceremonies. And today, well that story about it all ending in apocalypse really worries, I mean, if we are indeed the stories we tell ourselves, then I wish like hell people would just stop with that story.

But every one needs ‘something’ to believe in – right?  Nope. Not my mother or father. For them, religion was “the opium of the people”. They would say, there is no heaven and when you die you are gone and where you come from is little organisms that swam in the sea billions of years ago, and where they come from is simply inexplicable. Not a very good story, if you ask me – way too scary, where’s the meaningfulness?

But, my parents were not radicals; they were like a lot of people, a lot of Canadians living in the Montreal and then Toronto. Being an atheist was kind of a Canadian thing, back then – an English Canadian thing I should say. I think maybe that shedding religious beliefs was thought of as a way to be less ‘colonial.’ I grew up thinking that is was ‘we,’ the white English Canadians, who were colonized by Britain.  Until I ran away from home, which was Toronto at that time (1970), with my big sister, about as far as a couple of teenaged kids from Toronto could run, westward to the end of the road and across Queen Charlotte Sound: we stopped running when we got to Wuikinuxv territory.

But, that is another story.

Let’s just say that home, for me, home is at the end of the road  – has been for many years, and I have travelled many roads, and there are many more roads to travel.