Speaker 1 00:00:08 This is Dr. Abena Aldi for Madon podcast, and also for the Black American Muslim Internationalism Project, which Madon is hosting this morning. And believe it or not, this morning, we're going to talk with Alo Rashid, who is a dynamic woman, African American, running, uh, well, let's say co-founded a museum in all places of Jackson, Mississippi. And I've been down there and the museum has just grown by leaps and bounds since I was there. And I wanna talk a little bit this morning about her, who she is, the family. The transition to Islam is Women's history month, uh, 2023. So I wanna get it all in before I go to talking about the impetus for founding this beautiful and wonderful museum.
Speaker 2 00:01:21 Well, how are you?
Speaker 1 00:01:24 Um, it's, it's allergy season, so <laugh> Oh,
Speaker 2 00:01:30 Hear
Speaker 1 00:01:30 Me wheezing. That's what's going on. Okay. So tell us about you and your family.
Speaker 2 00:01:39 Well, again, uh, my name, of course, I always introduce myself as a daughter of sharecroppers, born in Mississippi. I've been married to my wonderful husband for 47 years. We've been together for 57 years. Oh my goodness. Yeah. We've been knowing each other for probably, uh, something years, ever since I was like the fifth grade <laugh>.
Speaker 1 00:02:08 Oh my goodness. Yeah.
Speaker 2 00:02:10 So we lived in the neighborhood together, you know, when we, when we moved from the rural, rural Mississippi, you know, Mississippi Delta, and then we lived in other parts of, of Mississippi to Jackson. So I've been knowing him since I was about the fifth grade. Uh, and so we, we started dating, uh, before we were Muslims. And once we embraced Islam, we actually got married. Yeah. We believe, you know, we, we, we tried to embrace these ideas. Um, and so I'm, you know, uh, have, uh, four wonderful children, Uhhuh <affirmative>, they own, they, they're all grown and have their own lives and children. I have 11 grands and two great-grands.
Speaker 1 00:02:53 Oh my goodness.
Speaker 2 00:02:55 Yeah. How,
Speaker 1 00:02:56 How, how about this three generations brewing in that house down there,
Speaker 2 00:03:02 <laugh>?
Speaker 1 00:03:02 Yep. No, I met your husband and he is indeed wonderful.
Speaker 2 00:03:07 Oh, thank you. Thank you so much.
Speaker 1 00:03:09 Yeah, I remember him taking me out to get some of that wonderful food down there and what looked like a boat shack. But whatever it was, it was good.
Speaker 2 00:03:20 <laugh>. Wonderful.
Speaker 1 00:03:22 So tell me about the impetus. What made you and your partner who you can talk about, decide you wanted to do a museum, and then how did you decide what kind?
Speaker 2 00:03:39 Okay. Well, um, the way that this all happened was that, you know, my husband and I, uh, we, we came out of the African Nationalist Movement of Black Nationalist Movement. My husband was, uh, uh, I guess you could consider him, uh, an activist student. He was one of the activist students, uh, that came out of a very, uh, famous and honored high school called Lanier High School. Many of those students walked out, you know, during the, the sixties. And, uh, he was one of those, he marched with Medgar Evers and so forth. So we, we came into Islam after having been, uh, been really active, uh, probably ever since we were, you know, teenagers. So, uh, we embraced Islam. I was 28, uh, and he was 29. We actually did not embrace it, just looking at the religion side of it. Yeah. But, cause yeah, because we were so, you know, uh, involved in the, in the, in the struggle, you know, the African American struggle, right.
Speaker 2 00:04:46 We were looking for some, an idea, uh, um, a movement that could support our beliefs, our faith, you know, beliefs. And I think it was this whole idea of, uh, we embraced Islam after being what we call ourselves, students of Malcolm <laugh>. Uh, we embraced Islam when email worth edema. Muhammad, uh, came into office. We had been reading and studying, you know, the Nation of Islam and other black movements, the communist movement, the socialist movement, and all of that. But, uh, when Ima Mohamed came into office and, uh, he, um, uh, you know, established this, uh, Orthodox Islam, universal Islam, this idea of one god, one humanity, and so forth. So those ideas really resonated with us, and we saw it as a way of furthering the struggle, also bringing, you know, uh, our faith with us and our values. So that's kinda what led us into Islam.
Speaker 2 00:05:44 And we were serious students, <affirmative>, we came into the master year as activists changing things because they, they still had the hangover of the nation of Islam. And we got, uh, got involved and kind of, you know, struggled with those people, you know, that were in the, in within our ma yet to change it, to be more reflective of this universal idea of Islam. We consider ourselves as having made a real significant, uh, contributions. Because, you know, there were, uh, students at Jackson State. Uh, we, you know, our master was right near Jackson State University. So there were, uh, students from the diverse community coming to the mass unit on Friday. There were doctors, you know, uh, from the diverse community coming to the mass unit on Friday, but they were just walking right out of the door, <laugh>, and so <laugh> and, and we were just having these separate communities. So my husband and I decided, well, wow, we're just letting great human and, you know, other kinds of resources, just leave our community. Let's try to work to engage them. And so, right. Yeah. So that's how we got got involved. We, we, we really consider ourselves as really, uh, being successful, even though we still have our challenges. We're having some real challenges now of establishing a, a real, um, practical diverse umma here in, in, in Jackson, Mississippi, even though we're having our challenges. But we really, well,
Speaker 1 00:07:12 When you say,
Speaker 2 00:07:13 Look at that,
Speaker 1 00:07:13 That you have a diversity of population who is in Jackson, Mississippi, you know, cause those of us who don't live down there, the only thing we know about Jackson is it's a majority African American city, and that they have serious water problems. And now that the white folks down there are trying to take over everything, that's all we hear on the news. Wow. We don't hear about any diversity. People watch the documentary that the football player did with the football team, but that's all we know.
Speaker 2 00:07:53 Okay. Well, that's a, that's, that's a straight talk. Thanks for bringing that forward. Well, actually, you would be surprised that there are a broad sector of the Muslim community that's represented here in Jackson. We probably have about at least 15 plus different cultural groups, you know, in our community, you know, when they're working as doctors at the university. Cause you know, we have a leading, um, medical university here. They've done some, some first kinds of things, like I think first, I don't know, is it heart transparent? Or something like that was done here in Mississippi. Then we have professors at, at the university. We have students at the various universities here and colleges. So, uh, so that's what we went after. You know, those that were coming to the master and praying on Friday. And so I guess if I bring you all the way up to today, <laugh> mm-hmm.
Speaker 2 00:08:46 <affirmative> the first of the year, uh, we've been, uh, you know, since George Floyd, you know, that horrific, I call it, you know, the George Floyd phenomena is what I call it, you know, where we had that horrific murder of George Floyd on TV that, uh, spurred, uh, really, um, I guess catalyzed our movement. We started thinking about, you know, what else can we do? We've gotta do something different. Cause this, what whatever we're doing, whatever we're doing across the globe is not working. Right. Uh, and so that led us to start to develop a program. And I, it's basically was my brainchild, kind of look at what else we can do. And so we, we started to reflect on what Dr. King talked about the disease with. That's, that's within the American spirit. And, uh, the only way that we were gonna read ourselves of it is that we had to, as a nation come to understand that we have to have a radical, a radical revolution of values and a restruction of society.
Speaker 2 00:09:47 So I started looking back at that, but also I was looking, I looked at something that email was Muhammad said, and he talked about the fact that, uh, during the sixties that we actually lost our freedom struggle. Right. It was infiltrated by our own government, you know, and other kinds of things that happened. And so he came up with this concept and I started studying it. And so I developed out of that, this concept is that we wanted civil rights, we wanted equal rights as African-Americans, but we also wanted inner dignity. Right. Uh, we wanted that back. And so he talked about the fact that Dr. Martin Luther King probably was one of the foremost leaders that represented, you know, the Civil rights movement and that era. Right. But email, uh, but Elijah Muhammad, uh, really, uh, had to be recognized for the one that really put this whole idea of, uh, we are, we are human beings, you know, and the dignity of the human being.
Speaker 2 00:10:46 And so he said that those two men represented the extreme pose of what we wanted in America. So from that, we've developed a new way of looking at, uh, Dr. Martin Luther King's, uh, beloved community as we studied Dr. King and studied his transformation. You know, before he left this earth the last couple of years, he was talking about what, what a radical revolution of values looked like. He talked about it's going beyond race, going beyond class to embrace each other as one brotherhood out of love for one another, going beyond our national borders. So what we came to conclude in, in my writing, writing my, my concept paper is that wow, this is what we call a universal pluralistic prophetic concept. That's, that's, that's a social term that I came up with a universal pluralistic prophetic concept that really goes back to the Prophet Muhammad.
Speaker 2 00:11:46 So our position is that in, in, in fact, what he was talking about in terms of the beloved community was the, the was the community that's the Prophet Muhammad. Peace be upon him established. So what we've begun to say is that, okay, these two movements actually were parallel movements that represented one freedom struggle in America. And they actually eventually converged with Dr. Martin Luther King's transformation, Malcolm's transformation that Emanuel Muhammad really extended that transformative positioning that, uh, Malcolm had. So we're saying that we're not gonna get to the beloved community until we recognize the contributions that the African-American Muslim makes. Right. In the whole freedom movement. And so we, we said, uh, our thing is, uh, we were able to get the mayor of the city of Jackson and the, uh, seven city councilmen across the whole city to approve a resolution that we put before the city council and the mayor to establish a city of Jackson beloved community. So that's really where our work is now, is really creating what we call dynamic interfaith and broad-based partnerships to build or create this beloved community that Dr. King and others, which include the African American Muslims really aspire to. And it really represents just the beloved. There's only one beloved community. And that was the same community that Prophet Muhammad.
Speaker 1 00:13:24 Wonderful. The museum has houses several exhibitions. So while we are not doing pictures, of course, I wanna give the listeners, could you give them the link, I mean, just verbally the link so that they can go online and look at some of the stuff that is in there that, I mean, it's beautiful.
Speaker 2 00:13:55 Thank you. Thank you very much. It's muslim museum.org. We are America's first Muslim museum, so we were able to have that, that name muslim museum.org. If you go to muslim museum.org, you'll come to the International Museum of Muslim Cultures, can go on our website and see all of the various different exhibitions. Right now we have two major, which we call our signature exhibitions. One is the Legacy of Timbuktu, wonders of the Written Word. Uh, it's about, oh, wait
Speaker 1 00:14:26 A minute. Let's go back. Let's go back. Don't motor us on through. Why did you decide on Timbuktu?
Speaker 2 00:14:34 Well, uh, actually our very first exhibition was Islamic Morris, Spain. We wanted to, we had to double name because we wanted people to understand the Moors. Right. And so that was our first exhibition. And so when we opened the museum, we opened with that exhibition, uh, and we opened April 1st, 2001. And so we know that, uh, nine 11 happened September. Right, right. So we thought we were gonna have to close the museum up because, you know, we had vandalism, we had a brick, uh, thrown in our window. But what happened is that the interface community, because they had started engaging with us, uh, with the museum, the academic community, the first African American mayor of the city of Jackson, they began to support the museum. And the, and the mayor actually had a fundraiser, so we were able to Yeah. He, he, uh, and, and the governor, the former governor was, was the guest speaker, uh, Ray Davis.
Speaker 2 00:15:39 Governor Ray Davis, yeah. Oh, yeah. So they really, so what we say is they embraced us. They embraced the Muslim, they embraced the work that we were doing. And so their thought was that, you can't close it. This is a time that we really needed. Right, right. So, so from that, it was like, okay, so what we gonna do next? Cause we were just thinking about just having that one exhibit. And so what we, we, my husband and I, we had, you know, gone down to Naches. So we knew about the story of Abdul Rockman, Ibraheem Prince among slaves. And so we knew of a bit about, you know, the African enslaved Muslims that were brought here. So we were able to, you know, convince our board to look at doing an exhibition on Islam in Africa. But we hadn't, we hadn't had the opportunity to go to Timbuktu.
Speaker 2 00:16:30 But right. When we, you know, chose to do that a lot, opened up an opportunity for us to go to Timbuktu <laugh> within, you know, a few months or so after we had decided that. And so we, so that's what happened. We went to Timbuktu. We wanted to see the manuscript. We had heard about the manuscript. So that's why we wanted to go. So we met Abor Carter, who was our partner. His family has the largest collection of ancient manuscripts, uh, in the area, in the region. And we negotiated a partnership with him. That was in the year of 2004. Uh, it was December, 2004. And we stayed until January, 2005. And we negotiated the partnership in 2005. He brought a limited exhibition of about seven manuscripts over, we, you know, displayed them, featuring these major legacy of Timbuktu exhibition that was coming up in 2006. So we opened our Timbuktu exhibition in 2006 November, and it took Jackson and really the whole country by a storm. Cause nobody was talking about these manuscripts. Minute wait minute, wait a minute.
Speaker 1 00:17:42 You actually brought the manuscripts back from Timbuktu.
Speaker 2 00:17:48 We didn't bring them back the first time we met him, but we negotiated with him and he came maybe two or three months later and brought seven of the manuscripts with him. Well, how,
Speaker 1 00:17:59 How does one preserve these? I mean, I mean, it's not like I, well, I can put it in my briefcase and just take it with me. How does one preserve and transport manuscripts?
Speaker 2 00:18:12 Well now, you know, they have been having this conservation project and initiative that's been going on before we went over there. Mm-hmm. <affirmative>. And so the ones that we have of those that they've preserved, there's a various different kinds of treatment for conservation. And so those are the ones that we have. So initially, like I said, we just had a limited exhibition oh seven. And so we began to promote it for a whole year and a half. And then we went back over in 2006 and we got all of the artifacts that you see in the temple to exhibit. But he, our partner brought the remaining of the manuscript. We never, we weren't able, we wouldn't, they were gonna give the manuscript to us for us to bring the travel, but he did. Our partner who has, uh, they're all from the Mama Hydra Memorial Library. We were fortunate working with your partner, Abdu Maek Muhi. He actually hosted us there in Chicago. We brought manuscripts there for limited exhibition. Yeah. So he's been supportive of the museum. He's a great partner.
Speaker 1 00:19:18 Well, I, cuz I know people don't really understand what it means to even think about manuscripts. And that is, you know, it's so very important that the folk get, and I so you, you set up this connection.
Speaker 2 00:19:42 Oh, yeah, yeah. This partnership. I do wanna say, uh, you're, you're correct. I mean, you were gonna ask me a question, but I wanted, if you don't mind, before you go to that. Yeah. I wanted to speak to what you just said about the significance of the manuscripts. Right. It's not just about a few, you know, old ancient books, but it's about the literate culture, all of its social and economic life
Speaker 1 00:20:09 Right.
Speaker 2 00:20:09 Revealed in those books. And, uh, one of the things that our partners, you know, those that are working on, on conservation and doing the research, and now of course Ford Ford Foundation did a major study, you know, around the manuscripts. And they, you, you know, you probably can go on their website. I've not gone on their website, but I do know of the, the consultant that they've hired to write the story. So we have the story. So what they're saying is that these manuscripts and what they reveal about the scholarly culture and the great wealth and empire building of West Africa is evidence enough for the rewriting Right. Of Africa's history. And its, uh, and, and the contributions of Islam, you know, Islam, uh, we call it Islamic Africa. Cause when we were in the movement before we embraced Islam, we knew all about Africa, but there was nothing about Islam. You know, these great kingdom we know about the great ma and kingdom. Exactly. Samosa, they did not, the scholars were not saying that these were Islamic kingdoms. <laugh>. Right, right. And so that's what, so the, the, the Ghanaian, the first, uh, the Islam was over there from the ninth century on <laugh>. So the Ghanaian the first great major empire, a Ghana. Then there was, um, Molly and Sangha. And these empires were larger than the Roman empires. <laugh>
Speaker 1 00:21:40 Right.
Speaker 2 00:21:41 Was larger than the Roman Empire. It's critically important. We're not gonna move forward as African-American until we reconnect with the, that root, those roots reconnect with that history and build on that history. We can't just, you know, uh, uh, a people without a, without their history <laugh> mm-hmm. <affirmative> instead like a tree without roots.
Speaker 1 00:22:03 Right. Tell me about it. But it's also, we've been given an inaccurate history.
Speaker 2 00:22:09 Exactly.
Speaker 1 00:22:11 And, and that is one of the things that the museum and you, all of you all's hard work moves to. Correct. So you started with the Moores, you got a fabulous trip to Timbuktu. What else is there? You talked about the written word.
Speaker 2 00:22:33 Well, that was fabulous, as you say. It was unbelievable. I think our other exhibition that we just premiered in 2019, in June of 2019. Mm. It's just a significant, they, they have their various different ways of, of recounting or of giving us a, a a bit of, you know, untold history. That's why I say we have these two, we call 'em our signature exhibitions. The legacy of Timber two signature exhibition. You know, nobody had these manuscripts. We're the first one. Now you can go online and you just see everything about timber two in the manuscripts, but before nothing was being said. Right. So we really, right. Uh, actually, uh, journalists, when they interviewed us, they, they say that we pulled a curatorial coup on the museum community, <laugh>
Speaker 1 00:23:24 Mm-hmm.
Speaker 2 00:23:25 <affirmative>, uh, these inexperienced people. Right. But, but the other thing, the other exhibition that we premiered in 2019 is called Muslims with Christians and Jews, an exhibition of covenants and coexistence. That exhibition is phenomenal.
Speaker 1 00:23:42 And us through, walk us through,
Speaker 2 00:23:45 Okay, well that exhibition is about covenants, these peace agreements that Prophet Muhammad made the first constitution in history. You know, the Medina Constitution Right. Is called, it's a covenant. Really? It's a covenant that was made with the Jewish community. Right. When, when the prophet Muhammad escaped and went to Medina. Right. Uh, so we have a copy and you can find a copy that's not as, as, as difficult to find that first constitution. But we have Dr. John Morrow, uh, that's his, you know, academic name, but his, his Islamic name is I Islam. He is the one that went to the Middle East scowling their libraries and finding these covenants that had been preserved that really represented another aspect of Islam that he says that we had forgotten. Muslims have forgotten, forgotten the significance of these peace treaties. And they're called peace treaters or covenants. That really helps to tell the story of Prophet Muhammad, not just being a prophet of God, but that's huge and, and, and significant. But also he was a respected head of states.
Speaker 1 00:25:01 Right, exactly.
Speaker 2 00:25:02 And that's what these covenants talk about. It shows, and we, we have scholars that are doing this study, right? Mm-hmm. <affirmative> is that it shows that that's why Jefferson and some of our founding fathers had Qurans. Right. And they, the scholars are saying they knew of course, about these covenants, these treaties that the prophet Muhammad made with the various difference started with the Jewish community, then later with Christians and then even non-religious people he made treaties with. And it outlines the language
Speaker 1 00:25:36 Statesmanship.
Speaker 2 00:25:37 Yes.
Speaker 1 00:25:37 Even though you realize that you have to bring the various aspects of the whole community together, you know, in ways so that they're not fighting. Which I wish people would do.
Speaker 2 00:25:49 Exactly. Exactly. Exactly. That's what it, that's what it speaks to. It speaks to the fact that there's this author. I don't, I don't have him readily available, but, uh, he wrote about the prophet Muhammad. This is a, uh, a Caucasian scholar. He's well respected. I can't think of his name right now, but he wrote about the prophet Muhammad the Man of Peace in the midst of a world at war.
Speaker 1 00:26:16 And what, well, we need to get that for today,
Speaker 2 00:26:19 <laugh>. Ok. I'll have to say <laugh>, I'll have to say you that, but yeah, he talks about, uh, how it was that Prophet Muhammad was able in the midst of these wars, he is the great wars that was being fought, but he was promoting peace at that time. And he talked about how significant it was. And so it's a lot of, it's a lot of research out there, but it's not being gathered and presented in a way that, you know, people are able to understand it and be, and are able to appreciate the preponderance of mm-hmm. <affirmative>, you know, the material and the impact, the impact that it, that it had during that particular period of time. But a big part of what we seek to do is we, we call the museum as a historical mobilizer. That's what, that's what Kellogg Foundation has embraced our language.
Speaker 2 00:27:09 Uh, one of our scholars gave us that language is that, uh, he, he talked about the fact that our museum kind of goes outside of, you know, what traditional museums do that we, we really represent a space or an environment that he calls a historical mobilizer, that we use history to mobilize the community and to engage in what he call very robust, you know, kinds of programming and ways of impacting our visitors where they are looking at contemporary times, things that they can utilize for today. That's, that's a big part of the underpinning of the work that we do. Uh, that's why we were able to move into everything that we've been doing through the museum into what, you know, this, this beloved community. We call it probably one of the foremost social justice efforts. <laugh>. Uh, no,
Speaker 1 00:28:04 It actually is. And I wanna encourage people, everybody wants to make a trip and look at what's out there. Uh, go to Jackson, Mississippi, you know, don't let the mosquitoes bite, but go to Jackson, Mississippi, check out this beau and I mean, beautiful museum. Look at it
[email protected]. As we're wrapping this up, what do you want us to know? I mean, you doing awards down there?
Speaker 2 00:28:39 Oh yeah.
Speaker 1 00:28:40 The officials in a city. I mean, you're doing what I profited actually. You're getting people and, uh, that control the city on your side. You're getting them to support the museum, everything humanly possible. And bringing us back to some history, many of us probably didn't know. What do you wanna leave with?
Speaker 2 00:29:09 I think one thing to, to remember is that the work of the museum, we see ourselves as a platform for engaging the Muslims. <laugh>, first of all, all engaging the Muslims in a way to present Islam so that we are able to utilize the values, the principles, those things that Islam teach us in these contemporary times. We need answers today. And we feel that that's how we've been evolving the work in the museum. And that's why we think that we've come to now, the most critical issue that we have to address right now is this whole idea of what I, we call it a reckoning. <laugh>, this global reckoning that's taken place as it relates to, uh, equity and justice. The world is probably, you know, you Muhammad the scholar that I keep referencing, he calls it today of religion. We're living right now in the day of religion.
Speaker 2 00:30:11 And Y Meine, he said, a lot of people call it Day of Judgment, but he said, really? And of course us said, no Arabic, we can relate to that. The word yo meine really is Day of religion. Really? And so, and, and if you look that up, it's like the day of the death. Yeah. So it's like a conclusion of things. Yeah. Yeah. So I really truly believe that George Floyd, you know, all these signs, a lot talks about the signs, right. That we gotta see. And so, uh, we feel that, I mean, I'm, I mean, I'm going on and on. I can go on and on. I'm gonna make this point and now I'm gonna stop. Really, the reason why I came to see the George Floyd horrific murder, as I call it, the George Floyd phenomena, because I think that it was God peace upon him that, you know, we had covid right before that happened.
Speaker 2 00:31:04 Right. So everybody was at home. Right. They were glued to the tv. I mean, we've had murders about police, you know, we'd had strings of murders right up to the George Floyd. But this was the first time that most people were at home, right across the globe, really. Right? Mm-hmm. <affirmative>. And so when they saw that officer with his knee pressed against the neck of a human being, right. Such that he, we call it Aprimo scream. When he called for his mother, we called it Aprimo Scream. Right. And it, we say that it shocked, it shocked the sensitivity. And it, it did something deep within the human spirit. Right. Such that, such that millions of people flooded the streets. Right. Right. Oh, they were, they were interracial, right? Mm-hmm. <affirmative>, they were, uh, intergenerational. Right. They were interfaith. Right. So we couldn't create that. Right. Something, something significant, something divine had to create that.
Speaker 2 00:32:14 So that really fits to this thing of the day of reckoning, of the day of religion. And so we call it, uh, so we are in a special time. I said all of that to say that we in the world community is in a special time and it is really shaping itself for the Muslims. Cause the division that exists, prophet Muhammad has the only sustainable model. This, the, the beloved community that we are calling it, which is the, the, the, the, um, the Umma, you know, which was multiracial, multi-religious, multiethnic, right? Mm-hmm. Right. It was all of those things. And so how did he do that? How do we as Muslims gather <laugh>, the research, the resources, and the practical example to be a real force and be at the table? Cause these conversations are happening. And what, and and there are many that are saying that there's a new world order coming in. Where are we standing? Oh,
Speaker 1 00:33:18 It's been coming.
Speaker 2 00:33:19 Yeah. So where are we standing as Muslims? So we feel like we're this vehicle, we are this unique vehicle that goes, that does work across race, class, generation and religion. You know, to bring people together to understand our shared humanity. Yeah. That's our work as Muslims. So that's what I w wanna leave, is that that's what we are doing down here in Mississippi. We think God allowed us <laugh> the opportunity because we we're the most, we we're the most oppressed. Yeah. We're, we're the ones that are and have been most affected by white supremacy and racism.
Speaker 1 00:34:04 Well, this has been, uh, an awesome, doesn't cover how much information you've, you've left us with girl. I'm, I'm just, I'm, I'm sitting over here taking notes and it's, it's just awesome. This is Dr. A Een and this is a mad podcast that everybody needs to listen to. Thank you so much.
Speaker 2 00:34:31 Thank you so much for having us. We really sharing our story.
Speaker 1 00:34:37 This is awesome. Awesome.
