Youtube daily report Jun 22 2017

How to make Oreo cookies - easy homemade Oreo cookie recipe

Hello and welcome back to In the Kitchen with Matt, I am your host Matt Taylor.

Today I am going to show you how to make homemade Oreo cookies, mmm yummy.

Now these aren't the classic crunch Oreo cookies that you get at the store, but these are going

to be a large, soft, chewy, Oreo cookie, with a cream cheese filling, mmm so yummy, they

look like a large Oreo cookie, but they don't taste like one, but because the look like

one, we call them Oreo cookies.

This is one of my sister's favorite cookie recipes, she used to make these in college

all the time and give them to her friends, all of her friends loved them, I love them,

so here we go.

Also you may have noticed, I am in a different kitchen today, I am here in California at

my parents house, so I thought I would make a video while I was here.

Let's get started.

First what we are going to do is we are going to preheat the oven to 350 degrees F. And

now we are going to take 2 large eggs, 1/3 cup of canola oil or vegetable oil.

And now with a hand mixer or stand mixer or whisk we are going to go ahead and beat these,

like so, so for a couple seconds, and then, you take a package of devil's food cake mix,

it could be any brand.

We will go ahead and pour that all in there.

And now we will mix this up.

Okay and then when you are done you are going to have nice thick, feels almost like brownie

dough, but it is going to be our cookie dough.

So now we just clean off our batter, our beaters.

It should just come right off.

All right so there is our cookie dough, really easy to make.

And now what we want to do, is we want ping pong ball sized, umm, pieces of dough here.

So I am going to just take this little melon or ice cream scoop, it's about the size of

a ping pong already, I am going to come in here, just scoop it, make sure it is in a

ball.

So if you don't, if you are not using a scooper you can use your hands, and so we want to

scoop out all the dough, until we have all the balls like that.

They don't have to be exact, but you kind of want them the same size so they will fit

together better, when to put the dough together, or when you put the filling in with them,

and we place them about 2 inches a part.

All right and then we bake these in the oven at 350 degrees F. for about 10 minutes.

All right and when they come out of the oven they will look like this, they might be a

little bit puffy but that is okay, let them rest on the cookie sheet for about a minute

or two, and then we will transfer them over to cookie racks to cool completely.

All right and now it is time to make our cream cheese filling.

So what we do is we start with 4 ounces of softened cream cheese.

And then we are going to take one-half cup of softened butter, one teaspoon of vanilla

extract.

And then we got one box of powdered sugar; this box is 16 ounces, 1 pound, or 453 grams

of powdered sugar, we want to add the whole thing.

All right we will go ahead and start to mix it with a hand mixer or stand mixer.

And then when we are done, we will have a nice filling like this, it will resemble a

thick frosting, and we will go ahead and remove the beaters, and clean those off.

You could lick them if you want.

And if you want these to be ultra cream cheese flavor, add the full 8 ounces of cream cheese

instead of the 4 ounces.

Now let's go ahead and take, a bag, I took a zip locked bag, a large zip locked bag,

freezer bag, and put it in a glass, and I am going to go ahead and take some of this

and put it right in there, so we ware making a piping bag, is what we are doing.

And then we will just bring up the bag like this.

And then we just squeeze it, all the way down to one corner.

All right and then let's snip off, snip this off the end with some scissors.

And now what we do is we take two cookies that are about the same size.

On one of the cookies, I am going to go ahead and just, pipe around the filling

like so, and put the other cookie on top and give it a good smash.

And there you go, look at that, pretty awesome.

And once you are done filling up the cookies, store them in the refrigerator with plastic

wrap, until you are ready to serve them.

All right our home made Oreo cookies are done, they turned out amazing, really easy to do,

if I can do it, you can do it, I am Matt Taylor, this has been another episode of In the Kitchen

with Matt, thank you for joining me, as always if you have any questions or comments put

them down below and I will get back to you as soon as I can.

Thumbs up, down in the corner push it, don't forget to subscribe to my channel and check

out my other videos, take care.

Time for me to dive into one of these, oh yeah, I am going to grab this guy right here,

mmm, mmm, mmm.

For more infomation >> How to make Oreo Cookies - Easy Homemade Oreo Cookies Recipe - Duration: 6:40.

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OCG - Out of Map Overwatch Glitch on Horizon Lunar Colony - Duration: 2:22.

For more infomation >> OCG - Out of Map Overwatch Glitch on Horizon Lunar Colony - Duration: 2:22.

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Songs of Faith and Devotion: Discovery of the K'iche' Coplas in Kislak ms. 1015 - Duration: 54:25.

>> From the Library of Congress in Washington DC.

>> John Hessler: Good afternoon, everyone.

I want to welcome all of you to the Kluge Center.

Many of you are Kluge scholars so you don't have to be welcomed

to the Kluge Center, you're already at the Kluge Center.

But this is for the Kislak Fellowship Annual Lecture.

This year's fellow was Frauke Sachse.

She is the professor of Mesoamerican Studies at the University of Bonn.

But she's a lot more than that.

The description, professor

of Mesoamerican Studies doesn't really go far enough.

Frauke, at least in my estimation,

is one of the premiere linguists working in the world right now

on a small group of languages, many of them that are endangered.

Her dissertation focused on a particular language called Szinca.

It is an extremely endangered language that only a few people

in the world have worked on.

Frauke used 18th century grammars in order to reconstruct what

that language looked like, how it was spoken.

She spent many years in the field doing field work to mixed success,

being there were few speakers who actually could speak the language.

Since her dissertation, she's continued work on that,

but she has also focused on other Mesoamerican languages.

The area that we are talking about, which is this small area

in Central America, is one

of the most linguistically dense in the world.

Just in the Maya languages alone, depending on who you talk to,

there are anywhere from 30 to 36 languages that are currently spoken.

She's going to speak to us today about her Kislak project,

which she's also working

on with another researcher whose name is Gary Sparks who's also

in the audience, about a manuscript that is pretty much pretty unknown

in the Mesoamerican Studies world.

And Frauke and Gary have made extreme inroads

into discovering what may turn out to be one

of the most important manuscripts in the Kislak collection.

So without further ado, Frauke.

>> Frauke Sachse: Thank you very much, John.

It was a very kind, far too kind, introduction.

I hardly recognize myself.

I would like to start this with a couple of thanks.

Thanks, first, to the Kluge Center, the Kislak Foundation,

for wanting me with this fellowship.

I would like to thank my recommenders Nancy Ferris

and Kris Lorne-Trexloff [phonetic] for helping me get this fellowship.

I would like to thank the staff of the Kluge Center,

in particular Mary Lou Reker

and Travis Hensley have been tremendously helpful and full

of support and assistance.

I would like to thank you, John, for your great support

and assistance during this research.

And the entire staff of the geography and maps department.

As you already said, the project is not my own project.

It's a project that I'm doing together with Gary Sparks

from George Mason University.

So all the work and all the results I'm going to talk

about today are collaborative.

This is not only my achievement, this is our joint achievement.

So I'm, we are working on this manuscript in the Kislak collection

for which I received this wonderful fellowship and Gary has been able

to do this research based on any-age funding.

So we are both tremendously grateful for the support.

The plans, what we have plans for, various publications

which are coming out of this research that we're currently doing

and I'm going to tell you a little bit about this today.

For once, we hope that we can produce an edition

of the entire document that is in the Library of Congress,

a proposal for this is currently under revision here

at the publications department and of course we are very,

very hopeful that this is going to be seen as an interesting project

and maybe get some support.

So, what are we talking about here?

Why is this not working.

Can somebody help me?

It's not working.

That one?

>> Yeah.

>> Frauke Sachse: Ah, okay.

So, we are talking about a 16th century manuscript,

it's a hand book, that was used by a missionary in highland Guatemala.

And these kinds of handbooks were called [foreign term], "go with me,"

a little like what we have today is a Moleskine handbook,

a little handbook that contained various doctrinal texts

and other documents and textual materials that were relevant

to this particular missionary for his missionary efforts.

And it's particularly interesting because it contains a collection

of different texts and different Mayan languages

from highland Guatemala.

I would like to give you a little bit of background information.

Highland Guatemala is the world's second region,

or the second major region, that was conquered by the Spanish

on the American continent in 1554.

The K'iche' speaking kingdom of Utatlan was the main power

in this ethnically

and linguistically very diverse Maya highland region

and as John has pointed out already,

there are many different Mayan languages

that are still spoken today and just in Guatemala

in this region we have 21 Mayan languages

that are spoken to this very day.

So one-third of the Guatemalan population today speaks a Mayan

language, something that is not very well-known.

From the beginning, Christian-ization, the mission,

the conversion to the Christian faith,

took place in the indigenous languages.

And a particular role was played by Bartolome de las Casas,

the so-called "Defender of the Indians," who ended the bloodshed

of the conquest, which was particularly violent

in highland Guatemala, by replacing the sword with the gospel

and successfully pacifying the resisting providence of Tezoatlan,

by reaching to the indigenous population in their own language.

Guatemala is therefore one of the best areas to study the encounter

between pre-Colombian and European religions and word systems,

because there was so much missionary documentation and so much material

that was produced by these missionaries

in these indigenous languages.

And mostly, for the most part, this material has been neglected

by researchers and there's now a small group of people,

more and more research of linguist theologians, historians,

becoming more and more interested in doing work

with these missionary text documents in indigenous languages.

And the Kislak manuscript 1015 is one of the earliest specimens

of such missionary or doctrinic text documents.

It is, as I already said, a compilation of various texts

and different highland Mayan languages.

And all of these texts in this manuscript are copies

of even earlier originals that were copied or compiled

and then newly bound for the purpose of this particular missionary.

Some pages were also deleted by the binding, after the new binding,

and we can also see that some pages were cut

out by whoever was using that document.

We see a picture of a cut out page.

But we cannot say very much about the binding and the paper yet other

than we know it's all 16th century because the analysis of the paper

and the watermarks are something that is currently being undertaken

by the conversation division of the Library of Congress

and we are looking forward to getting these results.

So the document, or the manuscript, consists of various texts

by different scribes and copiers.

We can define different hands, you can see them here numbered from A

to F. The compilation of the texts is rather eclectic, one must say.

They are of very diverse origin and of particular interest to us

as Mesoamericanists, are various sections of Mayan numerals

or numbers, lists of numbers, there are also sections of Latin numerals.

There are prayers in Latin as well as catechisms

in K'iche' and in Kaqchikel.

And the core texts include several sections done by the same copiers

or by the same hand, which is hand number F, which include the text

"Cosas de la Fe Catholica," or in English,

"Things of the Catholic Faith," a text labeled [foreign term],

which is K'iche' for "Music."

And another section which is called "Sermones," or "Sermons."

There are further texts that are also done by that same copyist,

which is texts for the prerequisites of marriage, a list of contents

of the proceeding texts in the core texts section,

and further marriage prescriptions and taboos,

I will come to that later

because that section's particularly interesting.

So what have we done so far with this manuscript?

In the fall, we produced a full transcription of the entire book.

Which now amounts to, the entire book itself, has 100 folios written

on both sides and in the transcription,

that amounts to 150 pages, Times New Roman, 10 point, single-spaced.

So it's a lot of text that we are going through.

It's all in these indigenous Mayan languages, so we have a lot

of translation work ahead of us.

We are now working on the textual analysis of these sections and are

in the process of preparing several publications.

Besides the manuscript edition that we would like to do,

we are planning a detailed translation of this core section

on the "Cosas de la Fe Catholica," which I will talk

about in more detail today.

And we are working on an article about the numbers section

and the marriage rules, which are also topics

that I will be talking about.

Let's look at dating the volume, how old is this really?

It's a bit tricky.

The document, I mean the handbook, itself is clearly 16th century,

the handwriting is 16th century, the binding is 16th century.

So far, that' clear.

There are two references in the handbook

to a compilation date of 1567.

The core section includes, core section of this "Songs"

that I will be talking about, ends in a colophon.

And the text preceding this colophon indicates that the copyist

or scribe completed the copy on the 23rd of July in 1567

in the Valle de Panchoy, which is today Antigua, Guatemala.

And this particular date of 1567 is repeated further below

in this colophon.

The colophon itself references the date 1555, which may be a reference

to the date of the original from which the scribe copied.

And a bit more enigmatic is the reference to 1544,

"the fathers arrived," and 1552, "the book was completed."

We are not quite sure what these references really refer to,

we are also not quite sure whether we are reading it correctly

because these texts are spelled with abbreviations.

So we're still studying this section

and don't really know whether these earlier dates might actually refer

to an original compilation date.

So let's look at these various sections of the handbook.

I talked about these Mayan numbers.

What's really special about the Kislak manuscript is

that it has a unique list of written Mayan numbers

which goes from 1 to 70 million.

And although we have sections on Mayan numbers in other dictionaries

and grammars on highland Mayan languages,

none of these go that high.

We've never seen something going up that high.

We could identify the language, these numbers are written in Ixil.

This is also very remarkable because there's no other document

to our knowledge from the Colonian era that is written in Ixil,

so this may be the only document in Ixil language,

certainly from the 16th century if not in general.

The analysis of the numbers section is really interesting

as it provides us with a very detailed example

of how counting works not only in Ixil but also

in other highland Mayan languages and this is also of general language

for Mesoamerican Studies because we do understand the numbers system,

the arithmetics of Mesoamerica quite well.

There has been, a lot of research has been done in particular

on classic Maya culture, we have here a picture of one page

of the codex, here's one of the four surviving Mayan books

from the pre-Colombian time, which is written

in Maya hieroglyphic writing and full of calendrical information

and then astronomical information.

And we know since the very, since the 19th century,

researchers like [inaudible] and then in the 20th century

in particular, Sir Ed Thompson

and also Floyd Lounsbury have produced tremendous detailed

information and analysis on how calendrics and mathematics were

in the classic Maya system.

So we do understand that quite well and I will give you a slide

for an introduction into this.

Maya accounting is based on a vigesimal system.

Vigesimal is based on the number 20.

So our decimal system that we are used to, as we all know,

is based on the number 10.

So you count in different steps of, that are all multiplied by 10.

So one times 10 is 10, times 10 is 100, times 10 is 1,000

and these different cycles are labeled with names

like a decade, a century, a millennium.

And we notate this and place notation

so when you see the number 1,983, this means it's three times 10,

it's nine times 100, and one times 1000.

And in the vigesimal system, that works basically the same way,

it's just the basis is 20.

So you start with one and you take that times 20 is 20,

times 20 is 400, times 20 is 8,000 times 20 is 160,000 times 20 is 3

million 200,000.

And each of these cycles in Mayan languages has their own name

like we have decades and centuries and millennium.

And... These names for these cycles we do find in this Ixil document.

So we have special terms for the numbers 20, which is "vinac,"

for the numbers 80, which is "much-ul," for the numbers 400,

"o-much," which is really interesting here

because the form itself only occurs with higher numbers.

So we do find in the text here under 800,

and I don't have a pointer, do I?

No. Oh, I do, okay.

Does that show?

Okay. So 800 is basically written as two times 400,

400 itself doesn't occur as one times 400,

it just occurs as four times 80.

So it's a very interact counting system here.

We also have terms for the cycles of 8,000, "chuiul," 160,000, "calab,"

and 3 million 200,000, "tiche."

The Kislak manuscript is very special in giving examples

for very complex high numbers as you can see on this manuscript page.

For example, we have numbers like 369,000, 381,000.

When we were looking at this at first,

we had doubts whether this was really a true Mayan numbers system

or whether this may have been a scribe, a missionary trying

to translate European numbers into Ixil.

But we have analyzed it and we find

that it is indeed a full Maya vigesimal counting system

which functions the same way as the classic Maya system does.

So as an example, the number 357,000 is written out as

"o-chuk-ul t-ox-la-oqob t-o-chuy t-ox-kalab."

And that translates into five times 40 into the cycle of 14 times 400

into the cycle of five times 8,000 into the cycle

of three times 160,000 which is the same

as 200 plus 4,800 plus 32,000 plus 320,000 which amounts to 357,000.

It is a bit complicated and students of Maya studies,

Mesoamerican studies [inaudible] a mess to get through this.

So I apologize for this being a bit tedious in this talk.

But just to give you an idea what we're dealing with here,

we have to be a bit mathematical.

And we are currently wrapping up the results of our analysis

into an article and hope that we get this written

and published very, very soon.

The next section is a bit more easy to grasp.

Gary and I are also working on this at high speed at the moment.

It's the section that regards marriage prescription rules.

Very interesting.

You have several pages at the end of the manuscript

which have these drawings of these circles with names

in them and explanations.

And we first thought that these were genealogies.

Because the form of representation corresponds with what you find

in Renaissance Spanish or also, up until the 19th century

in Spain, as family trees.

This is the way, how these things are presented.

However, when we were translating the associated K'iche' texts,

it was revealed that we are not dealing with genealogies,

but with hypothetical or exemplary drafts of kinship relations

and accompanying explanations of what in Christian

or Spanish thought would be understood as an illegitimate

or a legitimate sexual relation or marriage taboos

and their respective impact on legal inheritance.

To give you an example, this is basically an easier visualized...

illustration of what we find in the original manuscript.

So let me translate that for you.

"If Pedro has some illegitimate relation with Maria," which means,

is spelled here in K'iche' as "rach ajmak," "He is the companion

of the sinner," so he's a sinner, that implicates

that this is an illegitimate sexual relationship.

"If that is the case, then Pedro must not marry either Maria's

daughter or her mother or her grandmother,"

which is to European eyes, bizarre.

Why would somebody want to marry the grandmother of a concubine?

It also says that, "Maria must not marry Pedro's son."

So that's also forbidden.

Pedro's son, however, may marry Maria's daughter

or her granddaughter.

So what we are thinking we are dealing with here is

that these were drafts that were used to teach the local population

about understandings of legitimate marriage and inheritance rules

in Christian European society which was the new cultural system

which was implemented by the conquistadors and missionaries.

It may also reveal, the section may also reveal indirect clues

about what was cultural practice in highland Guatemala

because obviously the missionaries saw a need

in making people understand

that they couldn't marry their mother or their grandmother.

Which at first appears bizarre, but it may not be that bizarre at all

because very often marriage doesn't have anything to do

with sexual relations but with making sure that somebody survives

and maintaining and feeding somebody.

So in other cultures this, the concept of marriage,

has different implications.

So we are working on that and we are also drafting an article on this,

so you see there's a lot of research that comes

out of this particular document.

But now finally to the text that is really the focus of this talk,

and which is the oldest part of the compilation of the [foreign term]

which dates to at least 1555.

And this text includes songs or hymns

and is the reason why I gave this talk the title that I chose,

"Songs of Faith and Devotion"

because it's really about these songs.

They make a big section of the manuscript.

So let's look at this.

The Spanish heading in the original text reads,

"Beginning of the succession of things regarding the Catholic faith

from the beginning to the end in form of hymns or songs

so that the Indians would sing them in their festivals or holidays."

The following paragraph in K'iche' specifies that the text is a

"chanalibal vuh bixabal," "...is a cantation book, and a bishop,"

a "vuh" or a songbook, "Which serves the purpose of narrating the word

of God in form of songs that shall be sung

at the annual Christian holidays."

If we look at the contents of this text, the text spans from 17 recto

to 59 recto, so that's more than 44 years

with very tiny writing, as you can see here.

It comprises a total of 50 chapters and an additional 12 hymns.

And Gary was suggesting that that may be related,

that 50 chapters might be related to the weeks of the year,

that it is songs that are sung in each week of the year.

Though we're still working on establishing

that that is really the case.

Each section has a title, or each chapter has a title

or a heading, which is in Spanish.

But the texts and the songs are in K'iche'.

The chapters of variable length.

So some are just half a page and others are several pages long.

They're divided into stanzas, which you can see here in the image.

Which are marked by a colonial-style paragraph sign, yeah.

Which divides the different stanzas.

And to give you an example for the stanzas, we have now put them

into a more rhythmic pattern.

I read the first one in English, "The truth I shall remember

and the faithfulness I shall tell," and then literally,

"Much evil I feel for the fabricated word," which is very metaphorical

in K'iche' means as much as, "I despise the lie."

There are no indications that these stanzas are following any kind

of old world model of rhyme or metric system.

However, when you look at the next stanza, "Oh, much I despise

that was lost the truth of being, great is my tremble, my lament,

because it was lost the truth of being."

You can see that, you can see in this reputation here,

the "Great is my tremble, my lament," "nim nucic, nim voeqel,"

that the author follows Maya poetics by using couplets or parallelisms

and in this case, this particular phrase, which is something

that we know from ingenious language documents by Mayan authors,

and is a pattern which is very well-known from the

"Theologia Indorum" by Domingo de Vico

about which I will say something in a few seconds.

If we look at the contents of the chapters with their many stanzas,

we find detailed treaties of ethical narratives including Genesis,

the fall of man, the banishment from paradise, the division of language

at Babel, Sodom and Gomorrah, the story of Moses, saint stories,

and of course the life of Jesus from his birth to the passion,

including all miracles and it's very detailed.

Based on the terminology that is used in the text,

we can attribute authorship clearly to the Dominican Order

or the Order of Preachers.

As I have shown, doctrinal texts produced by Dominicans

in highland Guatemala systematically adopt terminology

from highland Maya ritual language, while Franciscan

and other authors prefer to introduce their own words from Latin

and create neologisms or new terms.

There are certain key terms that are indicative

for 16th century Dominican doctrinal literature in Guatemala.

And these terms have today been primarily associated

with Domingo de Vico's "Theologia Indorum."

And this is where I have to mention another project that is going

on at the moment and is parallel to the work that Gary

and I are doing here on the Kislak manuscript.

Which is a project that is led by Gary Sparks

who actually is the utmost authority on the "Theologia Indorum"

and Domingo de Vico in the world, I would say.

It's a project which is headed and led by him on the translation

of this particular document.

And I'm happy to be part of this project.

The "Theologia Indorum" was the first theology of the Americas

that was entirely written in K'iche'.

It comprises two volumes of 700 folios.

It's a very abundant source and summarizes all basics

of the Christian faith written for K'iche' speaking audience.

And this Domingo de Vico incorporated a lot of terminology

and concepts from pre-Colombian religion

to make the Christian concepts understood to the K'iche' speakers.

And some of these terms that we find in the "Theologia Indorum"

and that have been identified in Gary's research, we now also find

in the Kislak manuscript, which makes this Kislak source very,

very interesting for us because we think it is earlier than the

"Theologia Indorum" and that changes the picture a little bit.

So terms that are referenced for example are

that the Christian god is referred to as "Tz'aqol B'itol," the framer

and the former, which is a reference to a Mayan creator god

that also occurs in indigenous documents.

And he's referred to as "Dios nim Ajaw," the great lord,

which is a term that according to the "Apologetica Historia"

by Bartolome de las Casas, was used before the arrival of the Spanish

to refer to the most powerful creator deity.

It's, what's particularly fascinating is something

that Gary pointed out in his research,

that the Christian god is referred to as "our mother and our father,"

which is a very Mayan concept.

Christian, we all know in Christianity, god is male.

Yeah? God is not female.

In Maya thought it is both, yeah, it is female and male.

And the female is always referenced first.

Another concept which I have done some work on is the concept

of "q'anal raxal," the abandons, the green, the yellowness

and the greenness, which refers to abandons from a rich maize harvest

and is a topic or a concept that is used

in Maya religion, Maya ritual terminology.

And it is here used in order to refer

to the glory of the Christian god.

So there are several indications here that we are dealing

with a Dominican source because these are terms that are indicative

of Dominican translation practices.

With respect to the Dominican origin of the text, it is also interesting

to note that the scribe uses very unconventional

and not otherwise used orthographic forms and letters

to represent the sounds of the K'iche' phonetic system

that are not part of the Spanish or the Latin alphabet.

He does not follow conventions that are used by other missionaries

and that have been established by the Franciscan,

Francisco de la Parra, which you see in the box down here below.

Francisco de la Parra defined that the [inaudible]

"k'" would be represented by the sign "4."

And the [inaudible] "q " by what we call "k," and the [inaudible] "q'"

by the turned around 3, or the [foreign term].

And our scribe here uses completely different conventions

to represent these sounds.

Which we interpret a little bit as maybe that Dominicans were also

in these texts and were competing with the Franciscan missionaries

because this really in the very early stages

of when these conventions were defined and that they said,

"We are not going to follow Franciscan conventions,

we are doing our own orthographic style."

So this is from that point

of view paleographically a very interesting source as well.

The strongest connection to Dominican authorship however comes

from the contents of the text.

In 1619, the Dominican chronicler Antonio Remesal gives an account

of the peace for conquest of Tezoatlan by Casas and his group

of friars that I mentioned before.

Tezoatlan, in today's K'iche' speaking region of Guatemala,

had resisted the Spanish invasion well into the 1530's.

And las Casas, when he heard that there was another attempt

to conquer this region by military force, he requested

and received permission from the crown to conquer this region

by mission rather than by sword and thereby end the terrible bloodshed

that had occurred in highland Guatemala.

For this purpose, las Casas recruited a team of [inaudible]

and linguistically versatile Dominicans, who dedicated themselves

at writing doctrinal texts for the mission

in the ingenious languages of the region.

And text in Remesal reads as follows,

"The friars were the friar father Bartolome de las Casas,

father Rodrigo de Ladrada, and friar Pedro de Angulo

and friar Luys Cancer.

All of them knew the language of the province of Guatemala,

which includes all of Quiche and Zacualpa very well.

And among them, they wrote some strophes, or verses,

in a manner permitted by the language

with their consonants and rhythms.

And in these they describe the creation of the world,

the fall of man, his banishment from paradise.

They included all the life and miracles of Christ our lord,

his passion, his death, his resurrection,

his ascension to heaven, and when his second time will come again

to judge mankind and the end of his coming, which is the punishment

of those who are evil and reward for those who are good.

This work was a very long work and as such, they divided it by pauses

and different verses in the style of the Spanish ones,

which as these were the first to be made in the language of the Indians,

deserve not to be forgotten for the many more that were written later."

To summarize what Remesal says,

these writings were the first translation

of the Christian doctrine into the language of Guatemala by Dominicans.

It was a very comprehensive and long work in form of songs

that were divided in strophes or stanzas and,

and this is the most significant, the contents correspond one-on-one,

including the order, with the contents of the text

in the Kislak manuscript.

So what does Remesal tell us about what happens

with these songs and these stanzas?

They were written, what happened with them?

He goes on and he writes that las Casas found four indigenous

merchants who traveled to Tezoatlan on a regular basis

and were known to the local lot.

And Remesal writes that with care,

the friars taught these four merchants, who had already converted

to Christianity, how to sing these "coplas," or verses.

Las Casas then sent the merchants to Tezoatlan to sing the songs

of Christianity to the people and their [foreign term], or lord.

And Remesal writes, "The merchants sang and preached

and all the people came to hear the coplas.

Almost for eight days they were singing about the creation

of the world, about the fall of man, about the incarnation of Christ,

about the resurrection of Lazarus, the merchants tried to sing a lot."

The songs and the music excited the population of Tezoatlan

and the local lord and they asked the merchants

to explain the contents of the songs.

These then asked the lord to invite the friars to explain

to them the contents of the faith.

The first friar who went to do this was mentioned, friar Luys Cancer,

who went to Tezoatlan and sang and preached.

And then as a result, the lord converted to Christianity

and he signed a peace treaty with the Spanish crown.

The province did not have to pay any tribute or tax for several years

for accepting the king of Spain.

So that is basically the story

of the peaceful conquest as told by Remesal.

Now you're already guessing it, is that Gary and I assume that the text

in the Kislak manuscript is a copy of these very coplas

that are mentioned by Remesal.

Which is exciting on its own.

But it's getting more complicated.

Because there's another manuscript that has been identified

as the very text referred to in Remesal.

And this is this one here from the Newberry Library in Chicago,

which Basu [phonetic] suggested to be this very coplas manuscript

that was written in Q'eqchi', the language of the region

that was missionized by las Casas and Cancer, and contains those songs

that were mentioned in the Remesal.

So at first, we thought there's a problem here.

But when we looked at this in more detail, we found that Basu is right.

Because we found that the Q'eqchi' coplas that Basu wrote about

and the text in the Kislak manuscript are two versions

of the same text, one in Q'eqchi' and one in K'iche'.

And if we compare these two texts,

we can see that the Q'eqchi' text is a bit more concise

and a bit more abstract but in terms of contents,

both texts are identical.

Comparing it in more detail,

we see that the Kislak text is far more comprehensive

and includes chapters and hymns that are missing

in the manuscript from Chicago.

And in addition, the individual chapters

in the Kislak manuscript include more stanzas

and are much more detailed in the K'iche' manuscript

than in the Q'eqchi' manuscript.

So this suggests the following.

We believe that we have re-discovered the very coplas

that were mentioned in Remesal in their original language

and we think it is K'iche'.

And thereby, we may have identified the earliest doctrinal text

from highland Guatemala that may originally go back as far

as into the 1530's, when las Casas began his mission in the Verapaz.

So this document is in the Library of Congress, it's a treasure here.

And with this, I would like to thank you for your attention

and I'm happy to take questions.

[ Applause ]

[ Inaudible ]

That's a good question.

I know it was acquired by Arthur Dunkelman [phonetic] on behalf

of Jay Kislak for the Kislak collection

where it was originally was where Arthur Dunkelman acquired it

and under which conditions I don't know.

[ Inaudible ]

Yeah, the missionaries were really taking a lot of care in thinking

about which terminology to use.

And when we compare the doctrinal literature that we have

from highland Guatemala, we see that it's not standardized at all.

It's very eclectic.

Missionaries from different orders use different translation techniques

and different strategies.

And what we can see is that there are particular differences

between Franciscans and Dominicans.

Franciscans prefer to use neologisms, so the prime example

for this is that they refuse to re-use any kind

of indigenous term for labeling god.

They would introduce the Spanish term "dios."

And maybe change that to the Mayan sound system a little bit

so it sounds like "kiosh."

Yeah, but they would not introduce any indigenous terminology,

which is something that the Dominicans did.

And they did that very deliberately.

And we can see that also in documents from other Dominican

or areas in which the Dominicans had a lot of missionary activity

like in Quechua documents from the Andes.

Anna Dorsen [phonetic] has written about those in quite a detailed way.

And yeah, we have very different approaches here.

The Dominicans, this is what makes the Dominican materials interesting.

And this is what makes highland Guatemala a very interesting place

for researching the mission and the production or the creation

of Christian terminology and Christian concepts

in Mayan languages because we have these two regions,

we have the K'iche' speaking region

and we have the Kaqchikel speaking region,

two languages which are very similar

but the Kaqchikel region was mostly dominated by Franciscan missionaries

and the K'iche' region by Dominicans.

And they have very different approaches to translation.

And you see in the Dominican material all this re-use

of terminology and Gary has written quite extensively about the re-use

of couplets and parallelism.

So Domingo de Vico is someone who has adopted the ritual language

that was used in highland Guatemala, and is used to the present day,

Mayan ceremonial specialists use a specific form

of ceremonial discourse which has a lot of parallelisms

and couplet structure and this very couplet structure you find

in these Dominican documents.

And as I have to reference this to Gary, I mean this is his work.

Just [inaudible].

[ Inaudible ]

I don't believe so.

I think, I don't where this is,

I must honestly say I must blank on this.

I don't know whether this was a strategy that missionaries had tried

in other parts of the world before.

But it was certainly very successful and had a good effect

because Remesal writes in much detail,

I mean I've given you a very short account of this very detailed

and colorful description that he has,

about how the people really loved these songs and loved this music

and the harmonies and wanted to learn how to sing those.

And they love the outfit of the Dominican friars

with their shaved heads and their black

and white gowns, which were interesting.

It was just exotic, it was something interesting.

And that probably did have the mission, if you were confronted

with something that you find exciting,

you're probably also interested in learning more about it

so I think it was a very successful strategy.

Wherever it came from, I don't know whether it has been applied before.

[ Inaudible ]

I think this text was solely compiled for the missionary himself.

We have originally called him the highland Maya priest,

but we don't do this anymore

because we don't really know whether it was really used by a priest

or by a missionary of some other order.

But it was certainly something that somebody, I mean,

because we have several texts, eclectic different texts,

that were copied by the same hand.

So there was somebody in the convent who probably sat down

and either copied this for himself or had it copied for someone

to be used in the field, to be used on his mission.

He probably carried this book with him and these songs were,

likely these songs, these original songs that were drafted,

and they had been sung, they had been sung all over the highlands.

They were a part of the general-- oh, I'm sorry--

of the general law that was produced in order

to missionize and preach the gospel.

And every missionary who came into highland Guatemala probably wanted

to know these songs and thereby wanted a copy of it.

So this copy was probably primarily for the missionary

so that he would have this in writing,

since also all the missionaries who came from Spain,

they had to learn the languages.

They came, they knew Spanish and they obviously knew Latin

and maybe Greek, but they did not know the highland Mayan languages.

So they came and they first learned the languages and these handbooks

with all this material helped them to learn and to memorize these songs

and sing them to the people who could then repeat them.

[ Inaudible ]

Yeah, the region of Tezoutlan was really fierce.

The people there really resisted the conquest and the Spanish

and it took several attempts to defeat this region

and always never succeeded.

But the conquests in the rest of the regions had been so bloody,

that there was, in particular from Bartolome de las Casas

and other missionaries, a lot of resistance to this.

And I think the choice to use merchants was a pragmatic one.

Because these were the only people who could get in there.

I guess that the people in Tezoutlan were so defensive the only people

who they would let in were probably the merchants who came

from other provinces and knew the languages and brought in products

from other highland Mayan areas

that were not necessarily controlled by the Spanish.

[ Applause ]

>> This has been a presentation of the Library of Congress.

Visit us at loc.gov.

For more infomation >> Songs of Faith and Devotion: Discovery of the K'iche' Coplas in Kislak ms. 1015 - Duration: 54:25.

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SEVERAL REPUBLICANS ARE SAYING

CONGRESS HAS BEEN DEBATING

HEALTHDEAR FOR THE LAST EIGHT

YEARS.

ALL NEW AT 4:00, A PLAN TO

BUILD A NEW ELEMENTARY SCHOOL

IN A POPULAR FORT WORTH

NEIGHBORHOOD.

THE SUPERINTENDENT MADE THAT

ANNOUNCEMENT IN THE LAST COUPLE

OF HOURS.

DURING THE NEXT SCHOOL BOARD

MEETING ON TUESDAY, HE PLANS TO

RECOMMEND THE DISTRICT BUILD A

NEW K THROUGH 5:00 SCHOOL IN

THE INTENDED ZONE OF TANGLEWOOD

ELEMENTARY.

THIS AFTER THE DISTRICT LOOKED

AT OPTIONS TO CORRECT

OVERCROWDING.

THE STATE OF THE ART CAMPUS

WILL LIKELY BE WEST.

For more infomation >> Fort Worth ISD Superintendent Recommends New Elementary School - Duration: 0:30.

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Peugeot 206 1.4,bj.2002,geel/oker,NAP uitdraai met 148922 km.nieuwe APK keuring,stuurbekrachtiging,k - Duration: 0:55.

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Inspiring a Sense of Service and Idealism - Duration: 1:06:06.

>> From the Library of Congress in Washington, DC.

>> Edward Widmer: Secretary Chao, Mr. Hastings, Senator McConnell,

members of Congress, Ms. Compton, distinguished guests, good evening.

Specifically, aloha to students and faculty of University

of Hawaii watching the livestream at the William Richardson School of Law

at the University of Hawaii at Manoa,

and the Imiloa Astronomy Center at the University of Hawaii at Hilo.

Also, a special greeting to Peace Corp volunteers at viewing parties

in Belize, Guatemala, Jamaica, Tonga, and Fiji

and to other volunteers around the world.

I'm Ted Widmer, director of the Kluge Center.

On behalf of the Library of Congress, it's my pleasure

to welcome you this evening

as we continue a wonderful five-year collaboration

with the Daniel K. Inouye Institute to commemorate the life, legacy,

and values of the late senator Daniel Inouye.

Before we begin, please take a moment to silence your cell phones.

Also, please note this event is being live-streamed and recorded

for the Library's website.

And if you have a question this evening,

you are giving the library permission to use your question

for a future broadcast as in forever.

So please ask your question clearly, and please ask only one question.

And for those of you who are tweeting this event,

we are using the hashtag Inouye and hashtag Kluge.

Senator Daniel K. Inouye was an Olympian figure here in Washington

and in his home state of Hawaii.

Born in Honolulu on September 7, 1924, to Japanese American parents,

he graduated from high school less than six months after Pearl Harbor.

After the ban was lifted on Japanese Americans serving their country,

he enlisted in the Army and served in the famous 442nd regiment

of the U.S. Army, a unit of Japanese American soldiers who fought

with extraordinary gallantry in Italy, France, and Germany.

On October 21, 1945, in the war's final weeks in Europe,

he was severely wounded in battle after taking

out two German machine gun nests and lost his right arm.

He returned home with a distinguished service cross,

bronze star medal, two Purple Hearts,

and 12 other medals and citations.

He received extensive medical treatment, and his commitment

to bipartisanship may have stemmed

from the lifelong friendship he formed with another wounded veteran

in the same hospital, the future Senator Bob Dole of Kansas.

After coming home, he graduated from the University of Hawaii,

then law school, and became Hawaii's first representative in 1959

when Hawaii became a state.

Three years later he was elected senator,

part of a freshman class inspired by the young President John F. Kennedy,

including his brother,

Edward Kennedy [inaudible] and George McGovern.

He served for nearly half a century in the Senate, leaving a rich legacy

that includes the National Museum of the Native American just

down the street and prominent service

on the Senate Watergate committee, the Senate Iran Contra Committee,

and the Senate Appropriations Committee,

which he chaired from 2009 to 2012.

He was awarded the Congressional Medal of Honor on June 1, 2000,

for his military service, a day I was proud to be

in the audience at the White House.

After his death on December 17, 2012,

he was posthumously awarded the Presidential Medal of Freedom,

becoming the first senator to receive both the Medal

of Freedom and the Medal of Honor.

Tonight the John W. Kluge Center at the Library of Congress

and the Daniel K. Inouye Institute present the third

in a five-year distinguished lecture series

to commemorate Daniel Inouye's commitment to bipartisanship,

moral courage, public service and civic engagement.

We also celebrate tonight another great American who believed

in courage and civic engagement,

President John F. Kennedy born 100 years ago this month.

This year's lecture was planned in collaboration

with the Kennedy Center and the Peace Corp to focus

on values held dear

by both President Kennedy and Senator Inouye.

It was also designed to honor the special role of Hawaii

in the development of the Peace Corp.

As the panels outside indicate, more than 7500 volunteers were trained

in Hawaii between 1962 and 1972.

This evening our speakers will consider the topic

of inspiring a sense of service and idealism.

They will highlight the evolution of the Peace Corp,

which was established by President Kennedy on March 1, 1961,

and discussed how it's ideals remained relevant today,

five decades later.

The event is made possible by a generous donation

from the Daniel K. Inouye Institute.

We are most privileged to have with us this evening the Senator's widow,

the driving force behind his legacy, Mrs. Irene Inouye.

I ask you please to join me in recognizing her.

[ Applause ]

Thank you.

I'd now like to introduce our distinguished panelists,

as you will hear the Peace Corp played a significant role

in both of their lives.

Reed Hastings grew up locally.

His father was an attorney for the Department of Health, Education,

and Welfare under President Nixon.

One of his early memories, according to an interview he gave

in the New York Times, is getting a tour of Camp David

from the then Attorney General, Elliott Richardson,

and noticing that Camp David had Golden toilet seats.

There were no such amenities in Peace Corp, where he served

from 1983 to 1985 after attending Bowdoin College.

He taught math in a high school in Northwest Swaziland

where there was no electricity at all.

But it could be said that Netflix began there.

He took his GRE exam in Swaziland.

He was then admitted to Stanford's program in computer science.

He enjoyed a very successful business career.

He created and sold a software company,

always displaying the versatility and self-reliance prized

by the Peace Corp. That background prepared him well

for the day he received a late fee from a video store

after renting the moving Apollo 13.

He was in fact six week's late and owed $40 in on-the-spot.

He decided to create a new company for people who wanted

to rent movies for longer than one day.

Netflix was founded in 1997 as a DVD subscription service.

Ten years later in 2007, it started streaming content via the Internet.

It now has over 100 million members in over 190 countries,

more than the population of Germany, France, or England.

Reed is an active educational philanthropist.

He served on the California State Board

of Education from 2000 to 2004.

He is on the board

of many educational organizations including the California Charter

Schools Association, Dreambox Learning, the KIPP Foundation,

Pahara and the Hispanic Foundation of Silicon Valley.

He is also a board member of Facebook and was on the board

of Microsoft from 2007 to 2012.

Our other panelist, Secretary Elaine Chao,

is the 18th U.S. Secretary of Transportation.

At the age of eight, she immigrated from Taiwan

to the United States, speaking no English.

She graduated from high school in New York, Mount Holyoke

and Harvard Business School then began a remarkable public career

that has always given inspiration to others.

From 2001 to 2009, she was the 24th U.S. Secretary of Labor,

the first Asian American woman to be appointed

to the Cabinet of American History.

Prior to that, she was the President and CEO of United Way of America,

and before that the Deputy Secretary of Transportation.

And she was the director of the Peace Corp from 1991 to 1993,

an eventful period in World history and especially for the countries

in the former Soviet Union.

She was nominated for that post by President George H. W. Bush,

and during her tenure she developed one

of President Kennedy's original ideas for the Peace Corp,

which is that it should operate in the Eastern European countries

where development and expression were often stifled.

Under her leadership, the Peace Corp expanded into Poland,

Latvia, Lithuania, and Estonia.

Our conversation tonight will be moderated by Ann Compton,

former ABC News White House correspondent.

She joined ABC News in 1973.

She has covered seven presidents.

On September 11, 2001, she was the only broadcast reporter allowed

to remain on Air Force One during the dramatic hours

when President Bush was unable to return here to Washington.

She's traveled around the globe, through all 50 states,

with presidents, vice presidents, and first ladies.

We're delighted she can be here with us tonight.

After their conversation, we will a lot some time for questions,

but first we will begin the Q and A with some video recorded questions

from Peace Corp volunteers and University of Hawaii students.

Then we will have microphones available,

and we will take a few questions from the live audience.

Please join me in welcoming our distinguished panelists

to the stage.

[ Applause ]

>> Have a seat.

[ Background Noise ]

>> Ann Compton: Thank you.

Good evening.

Aloha. During the questioning tonight, and the conversation

between these two guests, we're looking for that thread that goes

between public service and the idea that the rest

of our collective experiences lead into that and can illuminate that.

Elaine Chao, I've known you since we were both young girls covering the

Reagan administration.

She actually brought her spouse tonight,

Senate majority leader, Mitch McConnell, here.

They got married much after Elaine and I first [inaudible].

Thank you for coming.

[ Applause ]

Secretary Chao, you began as a banker.

>> Elaine Chao: Yes.

>> Ann Compton: And your first government job was a White

House fellow.

How did you get from there into a Cabinet position,

and what was that thread that got you to head the Peace Corp?

>> Elaine Chao: The thread is curiosity.

As you've heard, I'm an immigrant to this country.

I didn't understand so much about America.

So when I was a banker, I thought--

I was involved in a number of transactions.

If it was with a private sector, it would just be four people, myself,

the banker, the borrower, his, and most of the time it was a he,

his lawyer, my lawyer, and we would be able

to finish a deal in two hours.

But whenever I did a government deal, there would be reams

of documents, 35 lawyers on their side, the government side,

and it took like months to close a deal.

So I was kind of curious.

Why did this happen?

Why the difference, and so I heard

about the White House fellowship program, and I applied.

But it was out of a sense of love for this country,

curiosity about how our government functioned,

and wanting to understand the larger society here in American.

>> Ann Compton: And then you had been in a deputy Cabinet position,

how did the Peace Corp rise out of that, and I remember what happened

in 1991, the year that you took over the Peace Corp

because I remember missing Christmas with our four little children.

It was the day the Soviet Union fell about

and President George Herbert Walker Bush flew from Camp David

to the White House on Christmas night to address the nation

and congratulate Gorbachev for having the courage

to break up the Soviet Union.

You now have a Peace Corp. There were no Peace Corp representatives

on the ground in those country, were there?

>> Elaine Chao: Yes.

You know, President George H.W. Bush was actually quite prescient,

and he had a very good feel for world affairs.

So in the summer of 1991, he already had a feeling that the collapse,

I think, because we've never talked about it in this sense,

and I'll explain, but he must have had a sense

that the former Soviet Union was going to collapse,

and that the peoples in the former Soviet Union will need help

from a people-to-people kind of exchange,

but they'll require different skill sets.

They will require a more sophisticated kind of assistance,

and so I was in California in June of 1991,

and he mentioned his interest in placing me at Peace Corp,

and he said the Peoples of the Soviet Union,

if this ever came about, would need assistance in adjusting

to a more industrialized, and to join the community,

the international community, if anything like that were to happen.

And I have to give my husband some credit-- he wasn't my husband then.

I was just going out with him.

But he was cute.

He still is.

So I discussed it with him, and he was very encouraging

of my entering the Peace Corp as a director.

>> Ann Compton: Reed Hastings, so you graduate from Bowdoin,

you're going to go into the Marine Corp, how did that turn

into the Peace Corp and then into an entrepreneurial,

legendary entrepreneurial career?

>> Reed Hastings: Well I wanted to do some form of service,

and the Marine Corp has a program where you can do summers

at Quantico, and then when you graduate you get commissioned

as a second lieutenant, so I did the junior year, I guess summer.

And it was hard.

I realized, you know, the system is very well organized

and very impressive, but, you know, as a junior person,

it's following orders a lot, and I realized

that might not be my sweet spot.

And so I was able to petition out of that and then join the Peace Corp

where you're sent to many distant places, and you really have

to make it up as you go along,

and it really develops your leadership muscle in that way.

>> Ann Compton: Did you get to pick where you were going?

>> Reed Hastings: No.

I got assigned Swaziland.

This was all pre-Internet, and so, you know,

you go to your local library, and you look up an encyclopedia.

I never heard of the place, but like, you know, many of the places

in the world that Peace Corp volunteers are sent, you know,

it's a very optimistic people, and I was a high school math teacher

and just had a fantastic experience.

>> Ann Compton: Well, let me switch to this, Reed,

you live in California, Silicon Valley.

Many of the students watching in Hawaii from two locations,

the Washington Beltway seems like a strange creature and probably not

at times a very appealing one.

Do you think from your point of view,

can you explain how you view Washington

and whether a public service career at this moment probably doesn't look

that appetizing to some young people?

>> Reed Hastings: I think it looks appetizing to many people,

and whether it's Washington or Sacramento for us in California,

you know, some people choose a life, like the secretary that's dedicated

to public service decade after decade,

and I think that's very powerful because you develop a lot of skills

and connections, and you could be more effective.

Other people like myself dabble in it.

So two years in the Peace Corp. Then I'm in the private sector.

Then I volunteered on the state board of education in California,

so I spent a lot of time in Sacramento.

>> Ann Compton: You became chairman.

>> Reed Hastings: That's right,

but you're basically supporting the professionals, like the secretary,

that are dedicating their lives, and so as long

as you realize different people make different choices and that's okay

and you work together, I think there's a lot

of different opportunities to either do I would call it, you know,

small tier occasional service like I've done and mostly focus

on the private sector, or long-term

in many different roles, like the secretary.

>> Elaine Chao: I totally agree with that.

>> Ann Compton: Good.

>> Elaine Chao: And I think it's really important actually

to have these different paths into public service

at federal, state, local levels.

I think our nation benefits when people have a diversity

of experience in the private sector, in the volunteer sector,

and they come into the public sector.

All of that is helpful.

>> Ann Compton: And from the point of view of the students

who are watching tonight from Hawaii, should they worry

about being put off if they see Washington looking chaotic

right now?

>> Elaine Chao: Democracy is chaotic.

Democracy is messy.

So it's really funny.

I teach English to some immigrants from Asia,

and they keep on asking me, they keep on say, who's in charge?

And I tell them, there's nobody in charge.

But then they say, you and I know each other now well enough,

you can really tell me, who's in charge in America.

So the dynamic aspects of our society and the balance of power

between the different branches at the federal level, I mean, you know,

making laws is like making sausage, it is messy.

Democracy is messy.

We have such a cacophonous nation of people.

People talk about partisanship, gridlock, and our country is made

up of, our Congress is made up of representatives, senators,

and congressmen, who represent where they're from,

and they're giving voice to their people,

the people that they represent.

>> Ann Compton: And who sent them there?

>> Elaine Chao: Who sent them there?

So we have such a diverse country so of course our national discourse

and our dialogue is going to be kind of chaotic and messy as well.

But that's democracy.

>> Ann Compton: So let me ask both of you, how do you express

that to the people, the young Peace Corp volunteers are

out there dealing with it.

Reed do you have stories about when you [inaudible],

about ways in which people's lives were changed because you were there

and Secretary Chao for you as well, ways in which you know

that during your tenure lives were changed in places overseas.

>> Reed Hastings: Yeah, absolutely.

You know, the Peace Corp and many things similar

to it are great experiences to just grow a sense of the world.

It's inevitable that if you grow up in the U.S. and don't get a chance

to travel, as most of us don't, that, you know, you have one view

of the world, and once you've lived outside the U.S. for a while

and you just see how broad it is and the wonderful nature of people

around the world, it's a very powerful experience.

And so I just felt, you know, very connected to everyone, and again,

you know, times may look chaotic today, but, you know,

they're not really that chaotic compared to World War II

or the civil year war or the 13 years before we had a constitution,

you know, the first 13 years that are public.

So, you know, you have to have some perspective, and you might also look

at it and say in difficult times is

when service is most needed and most valuable.

So I certainly would encourage any young person to be involved

and not think about, you know, the last 20 years as,

you know, a turnoff of politics.

>> Ann Compton: Were there times with some of the students

and residents that you dealt with that you felt you really,

you were able to make the connection

to help them better understand America.

The 1980s were a different time, but not that different.

>> Reed Hastings: Yeah, but I think you really do it

as a Peace Corp volunteer by example.

It's not, you know, giving lectures

on the separation of powers or something.

You know, it's living your life in a rural area

and being a decent person and, you know, for them,

it breaks down the theory of what America is

to make it very real and personal.

And so the Peace Corp has always been about a very person touch,

and with the secretary's leadership around the world, you know,

I'm sure you get to visit, I got one little slice of Swaziland.

>> Elaine Chao: I did, I did.

>> Reed Hastings: And you probably have a much broader view of it.

>> Elaine Chao: But Reed was so inspiring when he said what he said

about the chaos, and I think the Civil War, 13 years before,

and I didn't think about that, but that's really true.

So when you ask about what's really, what differences I've seen,

you know, when I was director of the Peace Corp and I went

to visit all these Peace Corp volunteers, and when I would speak

with the Peace Corp volunteers, and there are some who are watching now,

they tell me, and I feel of myself that I change

because I went to visit them.

And there are some volunteers here from Tonga, I went to Tonga,

and I was single at the time, so they gave me the wedding dress.

You know, it's like a straw mat that you wrap around yourself,

and it was the wedding dress.

And I'm sure the volunteers in Tonga understand this.

And which were the other areas, America Samoa did I hear?

I was there.

You know, the hospitality of the local people is just overwhelming.

Every single place I went, the tremendous outpouring

of warmth toward Americans is just so, so impressive and inspiring.

>> Ann Compton: And that personal one on one

with residents may have a softening effect

if politically a country is not as warm

with the United States' relationship as--

did you ever have any instances where you worried or thought

of bring Americans home from a country?

>> Elaine Chao: We did.

As the Peace Corp director, the first responsibility is

to ensure the safety and security of the volunteers.

So we indeed did withdraw Peace Corp volunteers

from I believe it was Pakistan at the time.

We had a little problem there, but when I was Peace Corp director,

one of the first things we did, which I was very proud of,

was to have an emergency plan.

It was kind of sad that we had to do this,

but because Peace Corp volunteers are spread so far,

it took about three days of even more to gather them together.

And so the world was changing.

>> Ann Compton: Were you able to air lift them out?

>> Elaine Chao: Oh my gosh, yes.

And so we actually had instituted a plan which enable us,

the local Peace Corp office, to communicate

with Peace Corp volunteers faster so that they can be congregated

in one place for immediate evacuation if necessary.

>> Ann Compton: One question that we heard from students who sent

in their questions and from some in the Peace Corp as well,

asking whether the Peace Corp volunteers representing the United

States around the world are representing of the diversity

of the United States, of women, minorities,

was that an issue at all for you?

>> Elaine Chao: Absolutely.

And I don't want to hog this, because Reed is so interesting,

but yes, absolutely, I think Peace Corp has a hard time recruiting.

I don't know now, but 20 years ago

when I was there we had difficulty recruiting among communities,

people from communities of color.

I'm Asian American.

You know, my responsibility is to my family.

I wanted to make sure that I was financially responsible,

and the thought of taking two years off and not getting paid except

for a very small stipend was just not an option for a lot of people

in different communities.

And so I don't think we should be surprised.

I mean that's just kind of like the differences the cultural diversity

that we have, but we also have to do a more affirmative job,

a better job, of making known, you know,

what it's like to be a Peace Corp volunteer.

>> Ann Compton: Reed, in your experience,

especially when you come out, you were both,

you are in the private sector now, are there good arguments

for young people to get involved

who might not be traditional Peace Corp candidates?

>> Reed Hastings: Yeah, I mean I think it's a great experience

for someone who's pretty independent minded,

and one of the great things the United States government does is

delay any student loan repayments during

that time you're a Peace Corp volunteer.

>> Ann Compton: Now explain that.

I didn't realize that.

That might be a big factor.

>> Reed Hastings: Yeah, so, I mean many of our students who have built

up debt during [inaudible] college, and then if you go

in the Peace Corp, that is deferred for that time period.

And then the Peace Corp is doing a better job of reentry

and skills development and things.

So it's a remarkable program because it's now, you know, about 50 years,

and if you think of most programs created in I don't know the last 20

or 30 years, they get pretty partisan.

They get associated with a political party,

and the Peace Corp has really been a very bipartisan effort

that has wide support, and, you know, that's quite unique really

in the last hundred years.

>> Ann Compton: Let me broaden from that to a bigger aspect here.

Both of you have worked, you have worked

and you are currently in the private sector.

What are the lessons that you from the private sector learn

that are skills that you could take,

that your Peace Corp volunteers during your tenure could use

and that skills that you took or think now you took with you.

Let me start with you, Mr. Hastings, what the private sector skills

that really can be employed when you're overseas

in a position representing the United States like that.

>> Reed Hastings: Well I would say a bracing failure,

because when you're 22 and 23 and you're on your own in a remote part

of the world, you do a lot of stupid stuff, and, you know,

some of it works out, you know, but, you know, someone,

I look at the misadventures, like this bee-keeping project I started

to do for local entrepreneurs, it didn't work out, but this other one,

which was water tanks in local high school did, and so you just got

to be willing, got to be relatively fearless and just try things.

And I think that mindset of being, you know, okay with some failure

and being willing to try is tremendously helpful

in the private sector.

>> Elaine Chao: You know,

as a former secretary of labor, workforce--

>> Ann Compton: For eight years, right?

>> Elaine Chao: Yes.

>> Ann Compton: All eight years.

>> Elaine Chao: All eight years.

The workforce of the future is very, you know, is very interesting to me

and very important to the country.

I think what's really important now as we go

into the future is the workers of the future have

to be knowledge workers, and Reed is in the area of technology.

Technology is changing so much the way we live and work and travel,

because now I'm in transportation,

but what's really important is the rod to work that was so valued

in the past is no longer valuable.

What's most valuable is creativity, ingenuity, and the ability to think.

So the Peace Corp volunteer experience is actually very helpful.

It doesn't really matter if you want to, you know,

some people may say well I've never worked

in the private sector before, how can this help.

Every employer is looking for workers who have the ability

to be curious, to learn, to adjust, be flexible, and to be creative

and resourceful, and these are skills

that if one can gain are very helpful in any kind of job

in all three sectors, public, private, and also the nonprofit.

>> Ann Compton: Well, and that, of course the purpose

of this program is to encourage young people

to consider public service.

Those are the kind of skills, the creativity, the thinking to be able

to write, to be able to imagine, which would be incredibly important

for a public service job as well.

>> Reed Hastings: That's absolutely right.

I mean just pushing yourself to do things that are challenge.

You know, whether it's banking and whether it's Peace Corp, you know,

I think people learn the most when they're in challenge situations,

and that's what stimulates the most learning,

back to the secretary's observation,

it's continuous learning in our society today.

>> Ann Compton: We had a question about public partner,

private public partnerships in a time

when government funds are limited, when Americans want,

some American's want government to have a smaller role,

at least want the private sector to pick up some of that.

Where are those public-private partnerships important

for this government now, for the country right now,

and for the next generation of leaders coming along?

>> Elaine Chao: Well, in terms of, this is a very timely question,

because this administration has as one

of its top priorities the infrastructure,

the deteriorating infrastructure of our country and how we need

to rebuild, refurbish, rehabilitate, repair the existing infrastructure.

We do not have enough money as a country to be able to address all

of the needs of the infrastructure through government funding alone,

and we would not want to fund direct government funding

on all these different projects

because they would have deleterious impact on our deficit

and also potentially dislocate the private sector markets as well.

There is plenty.

There is a lot of private sector monies,

resources that are available, and currently there are states

and other places, municipalities, that prohibit the private sector

from investing in public infrastructure,

so there must be a way in which we cannot discriminate

against a private sector and allow them to participate

in the rebuilding of our infrastructure.

>> Ann Compton: An example, a toll road, a bridge,

what are some [inaudible].

>> Elaine Chao: When you have public private partnerships,

it's an effort by-- so for example, in the infrastructure project,

the federal funding will probably be about 200 billion,

and we will leverage that, because a lot of times, just like C capital,

if you can get some government monies,

the government monies is kind of like a good housekeeping seal.

>> Ann Compton: Seal of approval.

>> Elaine Chao: And it will attract

and entice other resources to come in.

So if of the 200 billion there will be an opportunity

to attract private sector funding through innovative ways

in which you can incentivize the private sector to come in.

So, for example, just today, I just came from Atlanta, Georgia,

to participate in the opening of I-25.

It is the major artery in Atlanta, Georgia, the bridge on this I-25,

on March 30th, erupted in a huge fire that resulted in the collapse

of the section of the bridge.

This is a major artery in Atlanta, and it messed up traffic,

but it's not a public-private partnership

but through incentivizing the private sector.

This project came in under budget, ahead of schedule,

and in basically seven weeks it was able to rebuild this section

of the bridge, and now Georgians are able to be on the move again.

>> Ann Compton: Silicon Valley, anxious to help

on public private partnerships, and of course your involvement

in education in the state of California is legendary.

>> Reed Hastings: You know, some of the most exciting stuff

in private partnerships is things

like the private rocket ship efforts,

which you never would have thought ten years ago

that several different private companies would be developing

rockets and doing amazing things at amazing efficiency,

and then we have self-driving cars and, you know, over the next five

or ten years, that's going to be a tremendous revolution in, you know,

how we all get around and people's relationship with cars.

So all these different sectors are in the education side.

People are doing web-based learning and augment what's happening

in a classroom to provide more individualized instruction.

And so we're seeing the role of technology

in multiple different sectors where, you know, maybe a long time

about is mostly from the government.

>> Ann Compton: I want to ask both of you, before we go to questions

from the audience, a little bit about leadership

because there are students in Hawaii tonight, and there are students

in the audience here and those who will be able to see this online,

and they're always looking for some kind of key

of what makes great leadership.

And I wonder if I could ask each of you, starting with you secretary,

Chao, to talk about with risk of oversimplifying things, leadership,

there are leadership qualities that apply both to government

and to the private sector that these students probably ought to focus on.

Well, I would turn the question a little bit different.

I would say that leadership can be learned.

When I was younger, I always thought, you know, leaders are born.

Leadership can be learned.

So I think it's really important for young people

to practice being a leader, and they can do so in a very low-risk way

by volunteering with a agency

or with a cause they feel strongly about,

and they can learn communication skills, and they can learn all

about leadership skills as well.

Having said that, I think a great quality for leaders

to have is a sense of integrity, that they have to be true

to themselves, that they are true to those that they serve,

and that there is a pureness of heart.

>> Ann Compton: That's a challenge though,

sometimes when your own personal integrity is up against a brick wall

of something that seems to be testing that.

Hold true to it?

>> Elaine Chao: I hope not.

I don't know.

There are very few times when most of us are put in that situation,

I am very glad to say, but when that situation does come,

I think it's really important to know who you are,

what you stand for, your own values,

and be strong enough to stand up for them.

>> Reed Hastings: Again, maybe a little too influenced

by Frank Underwood because she knows that House of Cards is coming back

in three weeks just to see the fictional dark underside.

>> Ann Compton: House of Cards.

Oh, you may have started Netflix and online streaming

and all those red envelops that used to come in--

>> Reed Hastings: Yes.

>> Ann Compton: But he's also the godfather

of President Francis Underwood on House of Cards.

[laughter]

>> Reed Hastings: [Inaudible] I would say, back to your question

on leadership, it's about being the best person you can be,

and you could think of it as there's two types of people in the world.

There's the people who pick up the trash when they see it lying

on the floor and there's the people who walk by.

And if you want to be a leader, you have to be the first type of person.

>> Ann Compton: That's a great answer.

One more quick question before we start with those that have come in.

The idea of success in life is obviously everything

that students want to aspire for, all of us want to aspire to,

but can you learn from setbacks.

>> Elaine Chao: Absolutely.

>> Ann Compton: Secretary--

>> Elaine Chao: Those are the best learning experiences.

I agree with Reed.

>> Reed Hastings: They're the hardest.

>> Elaine Chao: Or the hardest, but you learn the most.

Don't you agree?

>> Reed Hastings: Right.

>> Elaine Chao: You said before that you have to be ready to fail,

and I think the hardest periods in your life are the times

that you will experience the greatest personal growth.

And so I think for those, everyone, you know, for those who are thinking

about this all of us encounter difficulties in life,

and we have to have the strength to be able to prevail

and have confidence in ourselves, but also know that this is the time

when we are really being tested and being made,

our character and who we are.

>> Ann Compton: It's hard though.

>> Elaine Chao: It's very hard.

And of course if I didn't have to do it, I wouldn't do it.

But those times, don't you think that those times

when you have the most difficulties, that's when I've learned the most.

>> Ann Compton: Reed Hastings, I think probably 95 percent

of people have never heard of Quickster,

but your company had what some called a death spiral,

and look at you now.

Was that a key learning experience for you?

>> Reed Hastings: Yeah, that was a major experience

about six years ago, and Netflix was splitting the DVD

and streaming business as a part.

And we made a big mistake.

And the customers went from loving us to hating us pretty quickly,

and it took us many years to earn back the trust, and out of that,

you know, we really learned a lot about listening to the customers.

If we saw something that was a long-term strategy,

it's just going a little bit slower

and bringing customers along with us.

It's also what made me realize I could never do electoral politics,

because, you know, I just don't have the ear for it.

And so I'm really built for business, and I encourage people

to really think about, you know, what they're good at, and, you know,

from myself, I realize I'm good at business,

so I'm happy paying my taxes and volunteering some

and being very thankful for the public servants amongst us.

>> Ann Compton: All of our mothers probably tell us

when you make a mistake, apologize.

Is that a good business strategy?

>> Reed Hastings: Generally, yes.

[laughter] But I would say to be frank,

I mean the customers don't care that much.

They want the thing fixed.

You know, the apology is okay,

but if you think the apology itself is going

to make a big difference, there's deeper issues.

>> Elaine Chao: I'm Asian America.

I always apologize.

[laughter]

>> Ann Compton: Ladies and gentlemen, oops,

let's take a few questions, and I'm going to start

with a Peace Corp volunteer in Tonga.

Adkins Trout [phonetic] has a question for Reed Hastings.

Let us please go to the question from Tonga, here is Adkins Trout.

>> Elaine Chao: Oh my God, that looks great!

>> [Inaudible] Hi, my name is Adkins Trout,

and I'm a Peace Corp volunteer here in Tonga.

I work in the education sector,

and my question today is for Reed Hastings.

In a world where the gap between the rich

and the poor is rapidly widening every day,

what do you think are some of the ways that service work can be useful

in helping privileged people

in the developed world better understand their peers

in the developing world?

Thanks.

>> Reed Hastings: Well, in the world-wide basis,

actually inequality has sharply declined over the last 30 years.

We've got many, many fewer on a global basis and poverty

than we've ever had thanks to the benefits of trade and of all

of the international work that everyone is doing.

But to get to the question, which is how do you create more empathy

and awareness, some of that is definitely through entertainment.

Some of our shows, like Three Percent coming

out of Brazil is an amazing show about elites

and the meritocracy and very insightful.

Another of our shows, Orange is the New Black, is set here in the U.S.,

but it's a sector of the population

that very few people have exposure to, women in prison.

So often entertainment is really what opens people's hearts

and gets them to connect in what we're doing.

>> Ann Compton: Wonderful.

We have a question from the University

of Hawaii for Secretary Chao.

Victoria Cuba.

We have that question coming--

>> My name is Victoria Cuba.

I am a junior at the University of Hawaii

at Manoa studying journalism and digital media.

My question is for secretary Chao.

As the first Asian American woman to be appointed

to the President's Cabinet and as a former director of the Peace Corp,

what is the one inspirational thing you would like to share

with other women of minority looking to serve others?

>> Elaine Chao: Have confidence in yourself, don't be afraid, explore.

I mean when I was growing up, I knew so little about mainstream America,

but I had wonderful parents, a wonderful family, and they imbued

within me a tremendous gift, and as I mentioned earlier,

that was the gift of curiosity.

My parents, you know, sacrificed so much to bring us to America,

and even though they could not envision what futures lie ahead

of their six daughters, there were six of us, they were confident

that this country will offer them opportunities

that they cannot imagine but that they knew existed.

>> Ann Compton: You were the eldest of six daughters as I recall.

>> Elaine Chao: Yes.

>> Ann Compton: Does the eldest have a special responsibility

or get special pressure?

>> Elaine Chao: Of course.

As Asian American families, I'm the one in charge,

and I take care of everybody.

I don't know whether my sisters will all agree that I'm the one

in charge, but I do take care of everybody.

>> Ann Compton: We'll do one more question

from the University of Hawaii.

This one is for Reed Hastings, and the question comes

from a student, Tyler Gentile.

>> Aloha. My name is Tyler Gentile.

I'm a senior at the University of Hawaii

at Manoa studying communications.

My question is for Mr. Hastings.

How does your experience abroad in the Peace Corp attribute

to your success as an entrepreneur?

>> Reed Hastings: I think the experience abroad has helped me

tremendously in terms of empathy in connect with people

that you didn't grow up with, and fundamentally in business

and communications, it's trying to get out of your own skin

and to understand how a message might be received as opposed

to just what you're saying.

And so you get a lot of practice

with that being a high school math teacher in rural Swaziland.

>> Ann Compton: I would like to open up the floor now to questions

from the audience here in Washington as well.

I see a couple of hands going up, two or three over here,

and we have a microphone coming down the-- good evening.

Thank you for joining us, and speak right up.

>> Yes, good evening.

I have a short question for secretary Chao and for Mr. Hastings.

Secretary Chao, you mentioned public private partnerships.

Would you be open to them in passenger rail as well?

And to Mr. Hastings, do you see there being I guess some the without

or three skills that you took from being that math teacher in Swaziland

that you say you use every day in your current work?

>> Elaine Chao: I'm so sorry, I didn't hear the question.

Would I be open to what?

>> Public private partnerships in passenger rail,

like long distance passenger trains and the like.

>> Elaine Chao: I think that will be very interesting to explore.

>> Great. Thank you.

>> Reed Hastings: And the skills, I think, you know,

are really what you learn in teaching is classroom management,

public speaking, some of those skills are some of the most useful.

>> Ann Compton: Public speaking.

Get that students.

I don't see a microphone on this--

oh yes, please go find someone over here, and we'll get a microphone

to the next question over here.

>> Hi, hello.

Thank you, Madam Secretary and Mr. Hastings for coming to speak.

My question is about if you think that there is a trend

in public service towards or for the privileged,

and to give some context why I'm asking this question is we see,

you know, on Capitol Hill, many internships are,

they don't offer a stipend let along like the metro stipend,

and even within the federal government, if you try to apply

for an internship, many of those offered do not offer any kind

of an assistance or even a metro stipend.

And so my question is, you know, Madam Secretary, you had mentioned

in the Peace Corp that there are barriers because some people cannot,

you know, work for free especially full-time hours,

and so what are your thoughts on this, and how can we fix it

because obviously from both of you speaking

that public service is very important,

but there are economic barriers, and it kind of sounds

like we've given some people, you know, the vehicle and the key,

but there's no actual gas in the car to,

you know, do public service, so--

>> Ann Compton: Practical question.

>> Elaine Chao: I'm not so negative.

I really think this country has incredible opportunities,

and what I encourage in young people and in parents is to believe

in the goodness of this country and to find, be resourceful

and find different ways to have different experiences.

I think there are very few people, like myself,

who came to this country with very, very little, but I was armed

with the most wealthy of assets, and that is a sense of who I am,

and I was also fortified by the love of my family.

Armed those two tremendous treasures, that gave me the courage

to out and explore and do all sorts of things.

So I was on scholarship during my years in college.

Then as our family situation got better, I gave the scholarship back,

and now my family establishes scholarships for others.

So I think the most important thing I would say is never give

up because there's

so many philanthropic organizations in this country.

I was head of United Way.

I was director of the Peace Corp. When I was head of United Way,

I never felt that I was begging anyone for money.

It felt that I was giving them an opportunity to participate

in the ground floor on something bigger than themselves,

more important than themselves.

There's so many generous benefactors who want to help,

and so there are many ways you know to connect those in need with those

who want to give, and that's part of the function of the social sector,

the volunteer sector, so I just really encourage people, number one,

not be afraid, because when I first came to America, if anything,

if I can something to the young Elaine Chao,

it would be don't be afraid.

There are so many people who want to be of help.

So [inaudible] yourselves, find what you love to do, and go out

and help find others who can help make that happen.

>> Ann Compton: Could you add to that Reed?

>> Reed Hastings: I think that was a great answer.

>> Ann Compton: If you don't have the resources,

how do you go find them?

>> Reed Hastings: I don't have anything to add to that one.

>> Ann Compton: Okay.

We have a microphone right here.

I'll get to you shortly.

Yes? Can you stand and thank you?

>> Hi. Thank you for this informative panel.

My name is Contesa Verbon [phonetic] from the New York Times.

I'd like to ask the panelists, how do you make Peace Corp relevant

in view of [inaudible] has Peace Corp withdrawn from other countries

that are involved in extremism.

>> Elaine Chao: I believe the acting Peace Corp director is here.

I hope to see her.

I have not seen her yet.

The Peace Corp is in so many different countries.

>> Ann Compton: Yeah, please stand.

>> Elaine Chao: You should get up and answer this question.

>> Ann Compton: Please stand, thank you [inaudible].

[ Applause ]

>> Elaine Chao: Peace Corp is involved

in so many different countries, and I think in an international world

in which we are in, Peace Corp volunteers

who understand other cultures, who understand America,

can be great bridges of understanding

in an increasingly complicated international world.

>> Ann Compton: Find her afterward.

We have another microphone.

Yes, right here.

Please stand.

>> Hi, my name is Liz, and I was inspired by my Peace Corp service

in Morocco to start something called Corp Africa [phonetic],

which is Peace Corp for Africa.

And they are so proud to be, they're inspired by Americans,

but they love their countries.

And I would be so honored to pass along your advice to them

as they try to create a service, a cultural service

in [inaudible] countries.

>> Elaine Chao: Thank you.

>> Reed Hastings: Are you asking for advice?

I think what you are doing is great, and it's emblematic of what one

of the impacts of the Peace Corp is, which is changing the volunteers

so that when they come back to the U.S. that they're a voice for all

of these kinds of efforts.

So it's great, thank you.

>> Ann Compton: We have a microphone over here,

and then I promise I'll get it down here to you.

Yes, thank you.

>> Hi, Secretary Chao, my name is Jen-tu [phonetic].

I'm very proud of you as an Asian American

to serve our country for so many years.

Thank you for doing that.

I brought my daughter, 13 years old, to get inspired.

I myself came to the country 22 years ago,

and I went to [inaudible] leadership program in Montgomery county,

Maryland, and I found very few immigrants, first-generation,

that's how I call myself, to be in those leadership programs and offer

to do a certain level of public service.

And I still find myself, right now I dedicated myself to,

I run a small business but try to encourage community

to participate more in the social and political and political activity

in the United States to be 100 percent American.

But I found myself very challenging to change the mentality of people

like me to be fully participate in the society because they always say,

hey, you know, maybe my language

or maybe my culture is not fully adapted to the country.

So what is your suggestion to the first-generation Americans

like myself, to be able to fully participate in the American life.

Thank you.

>> Elaine Chao: You know, I understand their plight very well

because when you're first generation, I'm first generation,

you worry about survival.

You just want to have financial security.

So for a lot of these first generation their first priority is

to be able to be financially secure and take care of their families.

I am confident that as their financial situation gets better they

will become more and more integrated

and take a larger role in mainstream America.

I think as their children becomes better assimilated

that they would take a larger and larger role.

So I complement you for your efforts.

I want you to kind of continue because I think it's important,

and I have faith and hope

that as people get more financially secure they are turning out.

But then in the meantime I ask them also to get involved

in their local communities.

So for my parents, my mother didn't speak English, it was very,

they were very active in the Chinese American community,

and I thought that was important as well.

>> Ann Compton: Thank you for that question.

We have one over.

Hi.

>> Hello. I have a question for Secretary Chao.

You mentioned that when you entered the Peace Corp you wanted

to bring the diversity of American into the Corp

such as recruiting people from different ethnicities perhaps,

perhaps some different economic statuses as well.

What about the diversity of age.

Lillian Carter of course was famous for going to India

when she was in her late 60s.

How common is that, and of course there's life-long learning,

but there's also life-long teaching.

And many of our mature older people do have the time

to volunteer for the Peace Corp.

>> Reed Hastings: It sounds like we've got a new volunteer.

>> Elaine Chao: I think that's a great observation,

and I think Peace Corp, again the acting Peace Corp director is here,

Peace Corp has always had a certain percentage of more mature citizens,

but I will point out that Peace Corp volunteers work in very,

very difficult positions.

And so in some of these localities that the health needs

of someone who's more mature becomes more important, and the remote areas

of Peace Corp volunteers are assigned,

and sometimes the lengthier access

to healthcare facilities could be a factor in recruiting more

of more mature Americans.

>> Ann Compton: I don't know what the current numbers are,

but I expect during your tenure--

>> Elaine Chao: Sorry.

It's hay fever, not the cold.

During your tenure, the number of retirees or senior Americans

who had the time to devote for that was a small percentage of this?

>> It was about 10 percent usually.

>> Reed Hastings: Can I ask the acting Peace Corp director.

Please, yes.

[ Inaudible Comment ]

>> So my name is Sheila Crowley.

I'm the acting director of the Peace Corp. And a couple

of points on the diversity.

I just want to point out that we have a made amazing strides

in representing the face of America, and 36 percent

of our applicants are now ethnically,

represent as ethnically diverse, and what we call our onward strength,

meaning the volunteers in the field, is about 28 percent

up from 14 percent since 2010.

So were making really great strides,

and we have good strategies, and it's working.

In terms of age diversity, which we also recognize as a need,

it's only about seven percent of 50 plus, but we have a program

for both called Peace Corp response

where our short-term targeted project based assignments

that are sort of tailored to people with experience

and generally those are older folks.

So we are very open and welcoming to people who are 50 plus.

>> Ann Compton: Let me ask you two quick followups.

When you talk about a short-term targeted program,

that might be very, very attractive to somebody who is just about to,

you know, to retire from workforce but doesn't want to sit home.

Are you talking about two or three weeks, five or six months,

or does each project have a different character?

>> So it depends on the project and the country and the need, but three,

six, nine, twelve months, and then actually I do just want to point

out that our, I think our oldest serving volunteer just left Morocco.

She's 85 years old.

>> Elaine Chao: Wow.

>> Reed Hastings: Awesome.

>> She's pretty amazing, and I was a country director,

and my oldest volunteer was 80.

And that also sent a powerful message to our partners in the field

that we were never too old or young to serve.

>> Ann Compton: And may I ask you one other question

which had come in, which had come

in from a Hawaii student asking how can you, what can you say

to minorities and nontraditional volunteers to encourage them

to go ahead and explore the possibility of a Peace Corp service?

>> So the first thing I would say is talk to a recruiter,

and we have recruiters around the United States,

but the other thing I would say is I think

in the past Peace Corp would often be sort of viewed as something

that you sort of did after college to get away

and to have a great experience,

but you were really putting your career on hold.

I think Peace Corp now is a career accelerator.

It always has been, but we've really sort of in the 21st Century

with the Internet and all the different projects

that volunteers are doing, there's incredible benefits in terms

of leadership development, flexibility, adaptability,

all the things that were mentioned, and then we have benefits.

We have a scholarship program

that return Peace Corp volunteers can apply to for graduate school

after Peace Corp. It's called the Fellows program.

And then we also have a readjustment allowance

that helps them get started when they reenter the United States.

So we have lots of benefits that would serve them.

>> Ann Compton: Thank you very much.

>> Sure.

[ Applause ]

>> Ann Compton: I think we have time

for one more question from the audience.

Yes, you've been very patient waiting.

Thank you so much.

>> Thank you so much.

Glenn Bluehorse, president of National Peace Corp Association,

and I served in the Peace Corp in Guatemala in 1988 to '91.

Secretary Chao, thank you for your decades of public service

and national service and Reed for your service in the Peace Corp

and elsewhere, and you are very inspiring,

and this is certainly an evening of inspiration and for service.

As a matter of fact, thanks to the great recruitment process

that Peace Corp has now, over 20,000,

sometimes close 25,000 individuals are applying to serve

in the Peace Corp, but with funding for only 7000 volunteers

at any given time, thousands of individuals, American citizens,

young global citizens, young citizens who would like to serve

in the Peace Corp don't have that opportunity.

What can with do about that?

And the question is for either or both of you.

How can we ensure that those Americans have the opportunity

to serve?

>> Reed Hastings: Why I think what's been amazing about the Peace Corp is

that it's very, I have the numbers approximately

from 2500 to 5000 down to four.

I didn't know it was up to seven now and that it's been

over 50 years quite a stable program.

So you wouldn't want to grow it too quickly.

I think you might see a whole number of side effects of that,

and on balance, it's been incredible bipartisan support

in good and bad budget times.

The funding's been really reliable compared to many federal programs,

and so I think we should also just be positive about what we've got

in the Peace Corp for the budget.

>> Elaine Chao: Can I just go back to the question,

one of the previous question was asked.

I think it's also important, again,

speaking from the Asian American perspective, you know,

for us I think it's really important that we help our parents,

and I say this to young people.

Their parents may not understand what Peace Corp is all about.

So for these young people,

who at least in the Asian American community, you have to kind

of convince your parents that this is a good path forward.

And so I would encourage young people to kind

of explain what Peace Corp is as they make this decision, you know,

to those around them, so that they understand

and will support that decision.

>> Ann Compton: As a moderator, I'm going to take the opportunity

to not ask the last question.

We have one more videotaped question from a Peace Corp volunteer,

who is in Guatemala, and let me introduce now Susanna Gonzales.

>> Hello, my name is Susanna Gonzales.

I'm a Peace Corp volunteer

in Guatemala working on youth development.

My question is for both secretary Chao and Mr. Hastings.

How do we make opportunities to serve an organization

such as the Peace Corp more assessible to those who come

from disadvantaged communities in the states?

>> Ann Compton: Well, we have touched on this,

but let me give both of you a chance to sum up your thoughts.

I love the fact that she's on a rooftop with the horns--

>> Elaine Chao: A dog--

>> Ann Compton: With the dogs barking

and the true Peace Corp experience.

If you could sum up how you think the skills that you have been able

to learn from not only the leadership

but in business would translate into bringing some

of those less traditional volunteers into--

start with you, Secretary Chao.

>> Elaine Chao: I think Rick needs to answer this because Rick is

so extraordinarily successful, and people don't think

about the transition from Peace Corp into the business sector,

so I think you would have a lot of encouragement to offer.

>> Reed Hastings: Yeah, in answering our volunteer's question,

the Peace Corp in the last 10 or 15 years has made a big effort in terms

of diversifying, and you heard some of the numbers,

and so I really think we're on the right course, you know,

as finding great role models, where, you know, it's not just white men

and white women, you know, talking about how great the Peace Corp was

because people, you know, follow the role models that they see.

And so as we have more volunteers like Susanna, I think it's natural

that it's spreading and so I think it's a really big success.

>> Ann Compton: Last word?

>> Elaine Chao: I think that the life skills

that Peace Corp volunteers learn is very helpful and very applicable

to all aspects of life and also in any chosen occupation or career.

The qualities of flexibility, curiosity, and being resourceful.

I mean these Peace Corp volunteers are thrown into pretty interesting

and unexpected circumstances and situations,

and they have to learn how to adjust and be problem solvers.

>> Reed Hastings: We're going to get you back

as a second term Peace Corp director.

You have such passion for it.

>> Elaine Chao: I'll go back as a Peace Corp volunteer.

>> Reed Hastings: A volunteer next.

Okay.

>> Ann Compton: Thanks to the internet world, we live in a world

where we all think we know much more about the world than we used to,

but there's nothing like boots on the ground and living

within another culture to not only appreciate what they are going

through but what the United States has in terms of values, standards,

business, practices, and human-to-human contact

that really makes it exceptional.

Thank you so much, Secretary Elaine Chao, Rick Hastings of Netflix,

and thank you all for joining us.

>> Elaine Chao: Thank you.

[ Applause ]

>> Edward Widmer: Thank you all so much.

What a wonderful panel.

We're deeply grateful to Secretary Chao and Reed Hastings today.

They came a long way to be here tonight,

and we're grateful to Ann Compton also.

We're always grateful to Mrs. Inouye and the Daniel K. Inouye Institute,

and we're so happy that we had the students in Hawaii

on the two campuses and the many Peace Corp volunteers

around the world.

We couldn't see all of you, but we felt your service and your idealism,

and we're inspired by you.

The Kluge Center and the Inouye Institute will be putting forth two

more programs in this series over the next two years.

Please stay in touch with us via email or social media,

consult our website, and once again thank you so much for coming out.

Good night.

>> This has been a presentation of the Library of Congress.

Visit us at LOC.gov.

For more infomation >> Inspiring a Sense of Service and Idealism - Duration: 1:06:06.

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Bully SE Randomness #2: Vandalizing Harrington House - Duration: 10:29.

[Bif speaking indistinctly]

Gord: Look on the bright side. You're not poor.

Bif: I remember when being a student at Bullworth meant something.

Gord: Hopkins, don't be such a prat!

Tad: Do you always hit your friends and family?

Gord: You're going back to the poor house! [Vendetta Preps]

Tad: My dad taught me the meaning of pain, now I'll teach you!

[music fades]

Parker: Please stop hitting me!

Parker: You've really been asking for it! [Vendetta Preps]

Max: Something's very suspicious here.

[Prefects Theme]

Karl: No troublemakers--now I'm going to have to punish you!

Angie: I wish I could do something wild and exciting, like, go to the big city with a boy!

Mrs. Peabody: What is that sound?

[Girl screaming]

Angie: Why are boys so confusing? I just don't get them!

Is everything okay in there, girls?

[Adults Theme] You are going to...[INDISTINCT]

[Adults Theme restarts]

[Prefects Theme]

[music slows down]

Mrs. Peabody: I hear something that concerns me...

[grunting]

Ethan: Dude! What gives??

Jimmy: Dumbass!

Ethan: You'll find out what I can do!

Jimmy: Step back!

Ethan: You can do your best, but I will defeat you!

[Vendetta Bullies]

[students shouting]

Jimmy: What have we here?

[Prefects Theme]

Tom: Stick it in your ear!

Max: I always get my men!

[engine whirring]

Seth: Stop that or I'll beat you!

Seth: Ohh! Unfair!

[Seth and Max overlapping]

Seth: That's against the rules!

Max: Don't do that!

[Overlapping]

Max: There will be consequences for that!

Did I make myself clear?