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STUART, Florida — A 29-year-old teacher at Stuart Middle School was arrested Thursday night and charged with sexual battery after incidents with a 13-year-old girl at the school.According to a Martin County Sheriff's Office report, the investigation began when a school resource was alerted on March 27 regarding suspicious behavior involving a seventh-grade math teacher.The teacher, later identified as Jeffrey Tomasulo, was accused of tickling several female students, causing them to feel uncomfortable.Detectives interviewed the girls, who said they were tickled on their stomachs, thighs and armpits. Surveillance video taken outside of Tomasulo's classroom during first period on March 20 showed a 13-year-old seventh-grade girl knocking on his door. At that time, Tomasulo has a planning period and not teaching a class.Video showed the girl entering his classroom 9:15 a.m. At 9:17 a.m., video shows Tomasulo opening the door and checking the outside handle of the door. The girl then leaves the room with Tomasulo at 9:27 a.m. On March 28, the girl's mother was interviewed by a detective. The woman said that her daughter admitted to performing oral sex on Tomasulo in his classroom.The girl told the detective and a state attorney victim advocate that the teacher asked her "creepy" questions about her virginity.She said Tomasulo asked her to stay longer after class and occasionally come to his classroom either during first or last period. The teen said she felt pressured by him and that's why she performed oral sex on him approximately five times from January 4 to March 20.At first, Tomasulo denied any sexual involvement with the girl but did say he was alone with her on several occasions to tutor her.He admitted to watching pornography in his classroom but said he was alone. Eventually, Tomasulo told detectives that the girl performed oral sex on him while alone his classroom.    Tomasulo was charged with sexual battery/custodial authority. He made his first appearance in court Friday morning where his bond was set at 0,000. He remains in jail Friday. 2221

SYLMAR, LOS ANGELES (KGTV) -- Crews are battling a rapidly-spreading brush fire in northern Los Angeles County late Thursday night amid a statewide Red Flag Warnings.News station ABC7 is reporting that the 15-acre blaze, named Saddleridge Fire, is burning near homes and power lines.The fire erupted around 10 p.m. near the westbound 210 Freeway near Yarnell Street, according to the Los Angeles Fire Department.Flames stopped traffic along the 210 when the fire jumped from the westbound side to the eastbound side. Motorists are advised to avoid the area.Firefighters are facing strong Santa Ana winds which fueled several fires up and down California on Thursday.The Los Angeles Fire Department announced evacuations in the city of Sylmar."There are currently evacuations underway being directed by firefighters in the neighborhood affected," fire officials said.DEVELOPING: This story will be updated as more information becomes available.Firefighters battling multi-acre fire in #Sylmar. Multiple structures are threatened and evacuations underway near Saddle Ridge Road. https://t.co/HEXBHBXFIg— ABC7 Eyewitness News (@ABC7) October 11, 2019 1156

The 2016 election was psychologically traumatic for some, according to a new study published in the Journal of American College Health. It found that 1 out of 4 students surveyed experienced clinically significant event-related distress short term.Researchers from San Francisco State University, University of California, San Francisco and Arizona State University assessed a diverse group of nearly 800 undergraduates at Arizona State two to three months after the election.A key battleground, Arizona got a lot of political attention. Ultimately, Trump won Arizona by a narrow margin, earning 48.7% of the vote.The survey students filled out asked questions to determine the emotional effect of the event the election. It asked about the impact the election had on close relationships and assessed clinical symptoms of distress and subclinical impacts, meaning emotions that don't present definitive, more readily observable symptoms.Symptoms included "avoidance," a clinical term used to describe how someone deliberately stays away from whatever is causing them trauma, and "intrusion," a clinical term meaning the inability to keep memories of the source of their trauma from returning. The researchers also looked to see if demographics made a difference.Most of those surveyed, 65%, said the election had no impact on their close relationships. About 24% reported a slight or very negative impact and a little more than 10% reported a positive impact.If the election did have a negative emotional impact, avoidance was more common than intrusion among these students. One-fourth of participants showed clinically significant avoidance and intrusion symptoms in response to the election. Women, Democrats, people who did not identify as Christian and sexual minorities reported significantly more event-related distress, the study found.The students surveyed came from diverse backgrounds and held a mix of political opinions. Of the group, 18.5% reported that they were satisfied with the result of the election, 25% said they were somewhat satisfied, 19.2% said they were somewhat dissatisfied, and 37.2% said they were completely dissatisfied. Thirty-nine percent also reported that they were "considerably or extremely" upset by the election, 28.5% were not at all upset, the rest fell somewhere between.The study had limitations. The survey did not look at conditions long term. It couldn't rule out other stressors. It only looked at this one election and did not evaluate how students reacted in other years.Other studies looking at the 2016 election have found similar results. A study released in June that surveyed nearly 300 students two days before the 2016 election, on election night, and two days after, found that students who were concerned about Trump's ability to govern and those who were a part of the "non-dominant social group," including women and people of color, showed increased signs of stress before and during election night. Biological tests showed some signs of increased stress after the election, although there was a general recovery in mood, according to self-reported results.Lindsay Till Hoyt, who co-authored that study and is not connected with the current work, found this latest research interesting. She was not surprised that students felt increased stress."I think so much of the social media and news about the election really felt personal and aimed at specific groups like Mexican Americans and women," Hoyt, an?assistant professor of psychology at Fordham University,?said.For example, she cites Trump's justification for building a wall between Mexico and the US, saying in a debate "we have some bad hombres here and we're going to get them out." Or when a 2005 "Access Hollywood" tape was released in which Trump talked about how his celebrity status allowed him to behave aggressively with women, saying he could "grab them by the (expletive)" and that he would sometimes "just start kissing them.""Comments like those could hit very close to home, as opposed to arguments about abstract concepts like foreign policy and economic policy, students might not be as well versed in those topics," Hoyt said. "Because there was literal name-calling going on in the election cycle, even with students less politically engaged, that strong language and the harsher crassness of the rhetoric may have had a more broad effect on these students."In another study she and a graduate student are working on, they've noticed that both sides, conservatives and liberals, say they have felt discriminated against during the election, and preliminary results show it has caused them stress that interrupted their sleep."It's not just along ethnic and racial discrimination lines," Hoyt said "Conservatives also feel discrimination is affecting their sleep, it crosses both sides of the political aisle."Another 2018 study looking at how 700 teachers navigated the days after the election with K-12 students, and researchers found stories of such distress. One surveyed teacher remarked "for millions of people, this is real trauma."Beth Sondel,?who co-authored that study of teachers, finds this latest research on college students useful."Many of these young kids that the teachers were talking about in our study weren't privy to the policy being presented in the election, but the rhetoric was so strong it was impacting them," said Sondel, a research assistant professor in the department of instruction and learning at the University of Pittsburgh School of Education.Teachers reported they saw an immediate heightened fear of deportation among students. One teacher reported one of her seventh graders asked her if "Trump can come with a bus and get me?" Another teacher in Nebraska said a high school student who was expecting a baby asked if the teacher would take care of the baby if he was deported. Another teacher reported consoling a second-grade student who told her through tears that she was worried that when she'd get home from school her parents wouldn't be there."In general, I think our results are similar, in that we are finding that even these younger students are internalizing this rhetoric and it is causing stress and trauma," Sondel said. "I think the personal has become really political in this election."The authors hope this latest study will help mental health professionals better counsel college students have. Knowing that an election can cause distress, professionals should ask about it to better target treatment, they said. 6606

The Arab-American community is on high alert because of a hateful flier that is circulating.The flier promotes April 3 as "Punish a Muslim Day" and encourages violence against Muslims with an escalating point system the more outrageous the act.The fliers originated in London. They were left on the steps of several mosques there.The message is now being spread to the U.S. by way of social media and raising concerns.“We're encouraging the community to be vigilant and to have open lines of communication with local law enforcement. And, if you feel you’re in danger, call law enforcement immediately,” says American-Arab Anti-Discrimination Committee Legal and Policy Director Abed Ayoub. “ This is outrageous, this can not be happening in 2018. This is a clear sign of xenophobia, Islamophobia, and the unfortunate direction some individuals, not only in the UK, but in the United States are heading.”Ayoub says the American-Arab Anti-Discrimination Committee stands ready to help those in the community who may be harmed through any hateful acts. 1068

Thank you very kindly, my friends. As I listened to Ralph Abernathy in his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It's always good to have your closest friend and associate say something good about you. And Ralph is the best friend that I have in the world.I'm delighted to see each of you here tonight in spite of a storm warning. You reveal that you are determined to go on anyhow. Something is happening in Memphis, something is happening in our world.As you know, if I were standing at the beginning of time, with the possibility of general and panoramic view of the whole human history up to now, and the Almighty said to me, "Martin Luther King, which age would you like to live in?"-- I would take my mental flight by Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn't stop there. I would move on by Greece, and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon as they discussed the great and eternal issues of reality.But I wouldn't stop there. I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn't stop there. I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and esthetic life of man. But I wouldn't stop there. I would even go by the way that the man for whom I'm named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church in Wittenberg.But I wouldn't stop there. I would come on up even to 1863, and watch a vacillating president by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn't stop there. I would even come up the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but fear itself.But I wouldn't stop there. Strangely enough, I would turn to the Almighty, and say, "If you allow me to live just a few years in the second half of the twentieth century, I will be happy." Now that's a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land. Confusion all around. That's a strange statement. But I know, somehow, that only when it is dark enough, can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding--something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya: Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee--the cry is always the same--"We want to be free."And another reason that I'm happy to live in this period is that we have been forced to a point where we're going to have to grapple with the problems that men have been trying to grapple with through history, but the demands didn't force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it's nonviolence or nonexistence.That is where we are today. And also in the human rights revolution, if something isn't done, and in a hurry, to bring the colored peoples of the world out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. Now, I'm just happy that God has allowed me to live in this period, to see what is unfolding. And I'm happy that he's allowed me to be in Memphis.I can remember, I can remember when Negroes were just going around as Ralph has said, so often, scratching where they didn't itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful place in God's world.And that's all this whole thing is about. We aren't engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying that we are God's children. And that we don't have to live like we are forced to live.Now, what does all of this mean in this great period of history? It means that we've got to stay together. We've got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh's court, and he cannot hold the slaves in slavery. When the slaves get together, that's the beginning of getting out of slavery. Now let us maintain unity.Secondly, let us keep the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be fair and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we've got to keep attention on that. That's always the problem with a little violence. You know what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got around to mentioning the fact that one thousand, three hundred sanitation workers were on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire need of a doctor. They didn't get around to that.Now we're going to march again, and we've got to march again, in order to put the issue where it is supposed to be. And force everybody to see that there are thirteen hundred of God's children here suffering, sometimes going hungry, going through dark and dreary nights wondering how this thing is going to come out. That's the issue. And we've got to say to the nation: we know it's coming out. For when people get caught up with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory.We aren't going to let any mace stop us. We are masters in our nonviolent movement in disarming police forces; they don't know what to do. I've seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor would tell them to send the dogs forth and they did come; but we just went before the dogs singing, "Ain't gonna let nobody turn me round." Bull Connor next would say, "Turn the fire hoses on." And as I said to you the other night, Bull Connor didn't know history. He knew a kind of physics that somehow didn't relate to the transphysics that we knew about. And that was the fact that there was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denomination, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water.That couldn't stop us. And we just went on before the dogs and we would look at them; and we'd go on before the water hoses and we would look at it, and we'd just go on singing. "Over my head I see freedom in the air." And then we would be thrown in the paddy wagons, and sometimes we were stacked in there like sardines in a can. And they would throw us in, and old Bull would say, "Take them off," and they did; and we would just go in the paddy wagon singing, "We Shall Overcome." And every now and then we'd get in the jail, and we'd see the jailers looking through the windows being moved by our prayers, and being moved by our words and our songs. And there was a power there which Bull Connor couldn't adjust to; and so we ended up transforming Bull into a steer, and we won our struggle in Birmingham.Now we've got to go on to Memphis just like that. I call upon you to be with us Monday. Now about injunctions: We have an injunction and we're going into court tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, "Be true to what you said on paper." If I lived in China or even Russia, or any totalitarian country, maybe I could understand the denial of certain basic First Amendment privileges, because they hadn't committed themselves to that over there. But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech. Somewhere I read of the freedom of the press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren't going to let any injunction turn us around. We are going on.We need all of you. And you know what's beautiful to me, is to see all of these ministers of the Gospel. It's a marvelous picture. Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must be an Amos, and say, "Let justice roll down like waters and righteousness like a mighty stream." Somehow, the preacher must say with Jesus, "The spirit of the Lord is upon me, because he hath anointed me to deal with the problems of the poor."And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years; he's been to jail for struggling; but he's still going on, fighting for the rights of his people. Rev. Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit. But I want to thank them all. And I want you to thank them, because so often, preachers aren't concerned about anything but themselves. And I'm always happy to see a relevant ministry.It's alright to talk about "long white robes over yonder," in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here. It's alright to talk about "streets flowing with milk and honey," but God has commanded us to be concerned about the slums down here, and his children who can't eat three square meals a day. It's alright to talk about the new Jerusalem, but one day, God's preacher must talk about the New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.Now the other thing we'll have to do is this: Always anchor our external direct action with the power of economic withdrawal. Now, we are poor people, individually, we are poor when you compare us with white society in America. We are poor. Never stop and forget that collectively, that means all of us together, collectively we are richer than all the nation in the world, with the exception of nine. Did you ever think about that? After you leave the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the Negro collectively is richer than most nations of the world. We have an annual income of more than thirty billion dollars a year, which is more than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That's power right there, if we know how to pool it.We don't have to argue with anybody. We don't have to curse and go around acting bad with our words. We don't need any bricks and bottles, we don't need any Molotov cocktails, we just need to go around to these stores, and to these massive industries in our country, and say, "God sent us by here, to say to you that you're not treating his children right. And we've come by here to ask you to make the first item on your agenda--fair treatment, where God's children are concerned. Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you."And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy--what is the other bread?--Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart's bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven't been fair in their hiring policies; and we are choosing them because they can begin the process of saying, they are going to support the needs and the rights of these men who are on strike. And then they can move on downtown and tell Mayor Loeb to do what is right.But not only that, we've got to strengthen black institutions. I call upon you to take you money out of the banks downtown and deposit you money in Tri-State Bank--we want a "bank-in" movement in Memphis. So go by the savings and loan association. I'm not asking you something that we don't do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We're just telling you to follow what we're doing. Put your money there. You have six or seven black insurance companies in Memphis. Take out your insurance there. We want to have an "insurance-in."Now there are some practical things we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.Now, let me say as I move to my conclusion that we've got to give ourselves to this struggle until the end. Nothing would be more tragic than to stop at this point, in Memphis. We've got to see it through. And when we have our march, you need to be there. Be concerned about your brother. You may not be on strike. But either we go up together, or we go down together.Let us develop a kind of dangerous unselfishness. One day a man came to Jesus; and he wanted to raise some questions about some vital matters in life. At points, he wanted to trick Jesus, and show him that he knew a little more than Jesus knew, and through this, throw him off base. Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side. They didn't stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, because he had the capacity to project the "I" into the "thou," and to be concerned about his brother.Now you know, we use our imagination a great deal to try to determine why the priest and the Levite didn't stop. At times we say they were busy going to church meetings--an ecclesiastical gathering--and they had to get on down to Jerusalem so they wouldn't be late for their meeting. At other times we would speculate that there was a religious law that "One who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony." And every now and then we begin to wonder whether maybe they were not going down to Jerusalem, or down to Jericho, rather to organize a "Jericho Road Improvement Association." That's a possibility. Maybe they felt that it was better to deal with the problem from the casual root, rather than to get bogged down with an individual effort.But I'm going to tell you what my imagination tells me. It's possible that these men were afraid. You see, the Jericho road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, "I can see why Jesus used this as a setting for his parable." It's a winding, meandering road. It's really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles, or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea level. That's a dangerous road. In the day of Jesus it came to be known as the "Bloody Pass."And you know, it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it's possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the Levite asked was, "If I stop to help this man, what will happen to me?" But then the Good Samaritan came by. And he reversed the question: "If I do not stop to help this man, what will happen to him?".That's the question before you tonight. Not, "If I stop to help the sanitation workers, what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?" The question is not, "If I stop to help this man in need, what will happen to me?" "If I do no stop to help the sanitation workers, what will happen to them?" That's the question.Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you.You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up. The only question I heard from her was, "Are you Martin Luther King?"And I was looking down writing, and I said yes. And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that's punctured, you drown in your own blood--that's the end of you.It came out in the New York Times the next morning, that if I had sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital. They allowed me to read some of the mail that came in, and from all over the states, and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I've forgotten what those telegrams said. I'd received a visit and a letter from the Governor of New York, but I've forgotten what the letter said.But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I'll never forget it. It said simply, "Dear Dr. King: I am a ninth-grade student at the Whites Plains High School." She said, "While it should not matter, I would like to mention that I am a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I'm simply writing you to say that I'm so happy that you didn't sneeze."And I want to say tonight, I want to say that I am happy that I didn't sneeze. Because if I had sneezed, I wouldn't have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream. And taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution. If I had sneezed, I wouldn't have been around in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can't ride your back unless it is bent.If I had sneezed, I wouldn't have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill. If I had sneezed, I wouldn't have had a chance later that year, in August, to try to tell America about a dream that I had had. If I had sneezed, I wouldn't have been down in Selma, Alabama, to see the great movement there. If I had sneezed, I wouldn't have been in Memphis to see a community rally around those brothers and sisters who are suffering. I'm so happy that I didn't sneeze.And they were telling me, now it doesn't matter now. It really doesn't matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us, the pilot said over the public address system, "We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with the plane, we had to check out everything carefully. And we've had the plane protected and guarded all night."And then I got into Memphis. And some began to say that threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?Well, I don't know what will happen now. We've got some difficult days ahead. But it doesn't matter with me now. Because I've been to the mountaintop. And I don't mind. Like anybody, I would like to live a long life. Longevity has its place. But I'm not concerned about that now. I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the promised land. I may not get there with you. But I want you to know tonight, that we, as a people will get to the promised land. And I'm happy tonight. I'm not worried about anything. I'm not fearing any man. Mine eyes have seen the glory of the coming of the Lord.The-CNN-Wire 22393