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080824 - ICYMI_ TRIBAL RELATIONS_ When We're Stuck In The Middle--The IOS Technique
ALERT: BE CAUTIOUS This email originated outside the organization. Do not open attachments or click on links if you are not expecting them. Seattle Workshops (Oct.) Now Open <https://zllmpd4ab.cc.rs6.net/on.jsp?ca=bf72e08a-611e-49c9-b47b-bb4d69cd6333&a=1132914421113&c=9b0359de-aa61-11e9-8fec-d4ae52a45a09&ch=9ba0908c-aa61-11e9-8fec-d4ae52a45a09> TRIBAL RELATIONS: When We're Stuck In The Middle-- The IOS Technique <https://imgssl.constantcontact.com/letters/images/1101116784221/S.gif> <https://files.constantcontact.com/97d26f6c701/62a8a6f5-67f6-4fef-9972-5b99f5c4437c.jpg?rdr=true> Big Question: Do you often feel stuck in the middle with tribes? Stuck between your organization and the Tribe? Balancing expectations, needs, timelines, and processes that seem out-of-step with each other? Welcome! You’re not alone. This is such a difficult, and common challenge. Although it’s a risky one, it’s also a great opportunity. There’s a great advantage to being stuck in the middle. In fact, we can use a common technique to enhance our role, expand possibilities, and create actionable opportunities others don’t see… In The Middle: Relational Risk But first, let’s just recognize how stressful this is—being between a Tribe and our organization. Maybe you can relate to a state land agent at our Phoenix workshop. She lamented: “Our leadership keeps pushing for updates and progress. They expect agreements from the Tribal lands office quickly, like it’s a county or city. But it’s more complex with this Tribe. We can’t go so rapidly… And the Tribe has lots of questions they need answered, and to discuss with the Council. So, we’re simultaneously trying to get information and get it back to them. And we have to keep updating our leadership, so we’re bugging the Tribe for new information. Now we’re pressuring and not listening...” Sound familiar? It’s messy in the middle! There’s no right answers. And it’s risky—for our work, our credibility, professional reputation, and the projects and programs we work on. This tension comes from two different organizations not hearing each other. The person in the middle ends up looking inconsistent or untrustworthy—the real risk. Ironically, this is where the good news starts. Here, we can validate our role and help move things forward in a better way. There’s a simple tool… IOS: The Inside-Outside Strategy The Inside-Outside Strategy (IOS) is a messaging technique for communicating to internal and external audiences who want different things. Simply put, we have an inside strategy… and we have an outside strategy. The Goal: Help two different audiences hear one another. The Method: (1) Gather and (2) Relay information most important to each side. Our Focus: Use each interaction to both collect and deliver information most useful to the other side. We’re always answering two questions: * Question 1: What are their biggest interests and concerns? * Question 2: What type of information best addresses these? When we interact with Tribes, we focus on their priorities and concerns. We also try to shine a light inside our organization—illuminating its quirky processes, people, procedures, and ways of doing stuff. Along the way, we maintain credibility through transparency. Hopefully—with repetition over time, we discover overlap. Our goal inside our organization is to transmit what we’re seeing and hearing in our direct tribal engagement. The transformative approach is to translate those observations into valuable, actionable insights for decision-makers. We expand their situational awareness and potential options. When in doubt, we inform both sides about the other’s process, and share laments about things we can’t control. This dualistic dynamic transforms our biggest constraint—being in the middle, into a great organizational asset for both sides. Mediators Make Sense Organizations are sense-making machines. They often have a hard time making sense of their work with tribes. Remember, our tribal counterpart has people they report to too… A boss. A Council. Constituents. A community. A network of people we don’t see. Their relationship with our organization may be multi-faceted, long-term, or may involve people, places, subjects, and situations we’re not aware of. When we enable them to enhance their understanding about our organization, we become valuable. Our role becomes valuable for everyone! The Middle Advantage: Pattern-Spotting This turns our role into an advantage. The middle is the frontlines of organizational sense-making. Consider: “Finding a pattern that explains events that seem like chaos is a breakthrough. It offers us understanding and a lever we can use to make an impact. Sometimes, though, the breakthrough lies in understanding that there is no pattern, simply unpredictable noise. We need effort to find patterns. We need humility to accept the chaos.” -Seth Godin, July 22, 2024. Being in the middle enhances our situational awareness. It gives us unparalleled access to information. We can identify actionable patterns and insights. The better we communicate these to each side, we accelerate the sense-making process. Our biggest advantage: We see and know more than others. We can identify patterns and communicate them. Even better, we expand what’s possible. Our role becomes valuable. The Path Forward: Descriptive Metrics What’s next? Let’s start with metrics our organization cares about. Let’s brainstorm a few… Think about your common interactions with a Tribe… What have you noticed over time? Can you translate those observations into metrics? Try jotting a few down. Consider: * Any patterns you’ve seen repeated over time; * The quantity and frequency of tribal attendance; * Specific subjects that arise with (1) frequency and/or (2) intensity; * Any consistency or changes in what the Tribe wants or doesn’t want; * Any trends that increase or decrease risks to your projects or programs; * Any evidence of shared interests, concerns, or goals, and * Any factors that create or constrain resources or barriers. Even just one of these metrics can be hugely important. Better yet, maybe you can identify more specific metrics relevant to your work. The moment your interactions become a method to measure these metrics, you’ve just transformed your role. Hopefully your organization takes notice! . <https://imgssl.constantcontact.com/letters/images/1101116784221/S.gif> <https://zllmpd4ab.cc.rs6.net/tn.jsp?f=001NVJKQLTrMwY-Yi_bRkCnBAy5ix4rvWtUIqLgl0rBJfbdcOYRaziLEtPzLEHUN_FscIfGXyolB39HiyG2il-Z0lL1-1lAQ1M6VuA7zefzDt6SJHoOsZD2PQRq92_FuzII5W6xH13ROu6xyfNt669Y08RIYXe9 nsyZWlGMbiXkSPY=&c=us2iLMTILZCzCOkF8an4newCd7riNzCnxuG5LtX46IcjEKuQbs41tg==&ch=bUgBOCqVPxT19dew4clBH8ccXtO1OKbE9wUbE-LoMLUD4ptF3WcPng==> Robert Harper, Founder America's leading expert practitioner in conflict resolution with Tribes. Seventh Sovereign has provided professional Tribal Relations trainings for over 700 professionals with 440+ organizations. <https://imgssl.constantcontact.com/letters/images/1101116784221/S.gif> 2024 WORKSHOPS 2024 courses cover the five high-demand topics for tribal relations practitioners: * LAND ACKNOWLEDGEMENT * CULTURAL AWARENESS * TRIBAL ENGAGEMENT 101 * TRIBAL CONSULTATION * NEGOTIATING WITH TRIBES REGIONAL WORKSHOPS combine interactive lecture with real-world scenario table-top exercises. Each runs from 9 AM - 5 PM local time in: * SEATTLE: October 21-25 LIVE ONLINE WORKSHOPS combine live lecture, Q&A, and reflective hands-on research, self-assessment, real-world examples and multi-tribal perspectives. Each course runs two mornings from 9AM to NOON Mountain Time: * SEPTEMBER 16th -27th * NOVEMBER 11th - 22th Group, single- or multi-course, and student rates available. Email B.B. at: training@seventhsovereign.com. <https://imgssl.constantcontact.com/letters/images/1101116784221/S.gif> Seventh Sovereign Seattle location occupies ancestral homelands of Coastal Salish, Muckleshoot, Duwamish, and Suquamish peoples. The Missoula offices occupy ancestral homelands of the Kalispel and Bitterroot Salish People. Portions of annual revenues and services return to the Confederated Salish and Kootenai Tribes, The Blackfeet Nation, and Coastal Salish Tribes. © 2024 Seventh Sovereign LLC. All Rights Reserved. Seventh Sovereign LLC800 5th Ave, Suite 101-270 Seattle, WA 98104 US Unsubscribe <https://visitor.constantcontact.com/do?p=un&m=001l2y9Pq0p1VXrK9Grb2taZQ%3D&ch=9ba0908c-aa61-11e9-8fec-d4ae52a45a09&ca=bf72e08a-611e-49c9-b47b-bb4d69cd6333> | Update Profile <https://visitor.constantcontact.com/do?p=oo&m=001l2y9Pq0p1VXrK9Grb2taZQ%3D&ch=9ba0908c-aa61-11e9-8fec-d4ae52a45a09&ca=bf72e08a-611e-49c9-b47b-bb4d69cd6333> | Constant Contact Data Notice <http://www.constantcontact.com/legal/about-constant-contact> <http://www.constantcontact.com/landing1/vr/home?cc=nge&utm_campaign=nge&rmc=VF21_CPE&utm_medium=VF21_CPE&utm_source=viral&pn=ROVING&nav=bf72e08a-611e-49c9-b47b-bb4d69cd6333> 灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整祓据敍扭牥桳灩䅳楰•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴猯湹⽣ㅶ洯浥敢獲楨獰⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯††⼼㩯敳癲捩㹥††漼猺牥楶 散漠渺浡㵥伢敮潎整祓据慐敧䅳楰•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴猯湹⽣ㅶ瀯条獥⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整祓据獕牥䅳楰•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴猯湹⽣ㅶ甯敳獲⼼㩯牵㹬††† 漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整祓据敗卢捯敫≴漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲眾獳⼺振湯整瑮祳据嬮湏乥瑯慂敳潈瑳潒瑯潄慭湩⽝潣瑮湥獴湹⽣ㅶ⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ 〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁䱁畁桴牯瑩啹汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯卥湹坣扥潓正瑥潄晧潯≤漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲眾獳⼺眯獵ⴲ〰⸰潣瑮湥獴湹佛敮潎整䈮獡䡥獯剴潯䑴浯楡嵮振湯整瑮祳据瘯㰱漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡 敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整祓据敗卢捯敫呴慥䑭杯潦摯•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬獷㩳⼯据獵〭〰挮湯整瑮祳据嬮湏乥瑯慂敳潈瑳潒瑯潄慭湩⽝潣瑮湥獴湹⽣ㅶ⼼㩯牵㹬†††漼琺捩敫 ⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁䱁畁桴牯瑩啹汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯卥湹坣扥潓正瑥畍≸ാ ††㰠㩯牵㹬獷㩳⼯潣瑮湥獴湹佛敮潎整䈮獡䡥獯剴潯䑴浯楡嵮振湯整瑮祳据瘯⼱畭㱸漯町汲ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯卥湹坣扥潓正瑥潄晧潯䵤硵㸢†††漼町汲眾獳⼺眯獵ⴲ〰⸰潣瑮湥獴湹佛敮潎整䈮獡䡥獯剴潯䑴浯楡嵮振湯整瑮祳据瘯⼱畭㱸漯町汲ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯卥湹坣扥潓正瑥敔浡潄晧潯䵤硵㸢†††漼町汲眾獳⼺港畣〰⸰潣瑮湥獴湹佛敮潎整䈮獡䡥獯剴潯䑴浯楡嵮振湯整瑮祳据瘯⼱畭㱸漯町汲ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯坥 楨整潢牡䅤楰•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴眯⽢灡㱩漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整 敒污楴敭桃湡敮≬漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺爯慥瑬浩獥湹佛敮潎整䈮獡䡥獯剴潯䑴浯楡嵮爯慥瑬浩捥慨湮汥瘯⸱⼰楳湧污⽲畨㱢漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬• 㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整摅捵瑡潩啮敳≲漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺嬯湏乥瑯慂敳潈瑳⽝獵牥湩潦瘯⼱獉摅捵瑡潩啮敳㱲漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲 ∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整獕牥湉潦敓瑴湩≧漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺嬯湏乥瑯慂敳潈瑳⽝獵牥湩潦瘯⼱敳瑴湩㱧漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤 •㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整獕牥湉潦桗䥯≳漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺嬯湏乥瑯慂敳潈瑳⽝獵牥湩潦瘯⼱桷楯㱳漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄 剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整敔瑸潙牵敳晬㸢†††漼町汲栾瑴獰⼺愯杳浳灳潲祸灡穡牵睥扥楳整敮⽴⼼㩯牵㹬††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整畂汬瑥湩≳ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴戯汵敬楴獮⼼㩯牵㹬††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整敇䱯捯瑡潩≮漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲 栾瑴獰⼺氯潯畫湯湥瑯潣⽭潬歯灵术潥潬慣楴湯瘯㰱漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整敍瑥湩乧瑯獥•㩯畡桴湥楴慣楴湯∽∲ ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴港瑯獥⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁䱁畁桴牯瑩啹汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯䵥偹条獥偁≉漠愺瑵敨瑮捩瑡潩㵮㈢㸢 †††漼町汲栾瑴獰⼺嬯湏乥瑯慂敳潈瑳⽝灡⽩ㅶ〮洯⽥潮整⽳慰敧㱳漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整潎楴楦慣楴湯敒楧瑳牥 •㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴丯瑯晩捩瑡潩獮偁⽉敒楧瑳牥⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁䱁畁桴牯瑩啹汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽ 湏乥瑯健敲業浵敆瑡牵獥•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴甯敳楲普⽯ㅶ猯瑥楴杮⽳獉敆瑡牵䕥慮汢摥倯敲業浵敆瑡牵獥⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁䱁畁桴牯瑩啹 汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽湏乥瑯啥敳呲灹獥•㩯畡桴湥楴慣楴湯∽∲ാ ††㰠㩯牵㹬瑨灴㩳⼯佛敮潎整䈮獡䡥獯嵴甯敳楲普⽯ㅶ唯敳呲灹獥⼼㩯牵㹬†††漼琺捩敫⁴㩯潰楬祣∽䉍彉卓彌䡓剏≔漠椺灤潲楶敤㵲ㄢ•㩯慴杲瑥∽佛敮潎整䄮瑵䡨獯嵴•㩯敨摡牥慖畬㵥圢䥌ㅄ〮笠♽浡㭰㵰•㸯†††漼琺捩敫⁴㩯摩牰癯摩牥∽∳漠栺慥敤噲污敵∽敂牡牥笠≽漠爺獥畯捲䥥㵤嬢䑁䱁敒潳牵散摉≝漠愺瑵潨楲祴牕㵬嬢䑁 䱁畁桴牯瑩啹汲≝⼠ാ †㰠漯猺牥楶散ാ †㰠㩯敳癲捩㩯慮敭∽瑓捩祫潎整䍳楬湥≴漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺嬯畓獢牴瑡慂敳潈瑳⽝潎整䍳楬湥㱴漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯畡桴牯瑩啹汲 ∽䅛䅄䅌瑵潨楲祴牕嵬•㸯††⼼㩯敳癲捩㹥††漼猺牥楶散漠渺浡㵥伢敮潎整獕牥慆瑣≳漠愺瑵敨瑮捩瑡潩㵮㈢㸢†††漼町汲栾瑴獰⼺嬯湏乥瑯慂敳潈瑳⽝獵牥湩潦瘯⼱獕牥慆瑣㱳漯町汲ാ ††㰠㩯楴正瑥漠瀺汯捩㵹䴢䥂卟䱓卟佈呒•㩯摩牰癯摩牥∽∱漠琺牡敧㵴嬢湏乥瑯畁桴潈瑳≝漠栺慥敤噲污敵∽䱗䑉⸱‰絻愦灭瀻∽⼠ാ ††㰠㩯楴正瑥漠椺灤潲楶敤㵲㌢•㩯敨摡牥慖畬㵥䈢慥敲絻•㩯敲潳牵散摉∽䅛䅄剌獥畯捲䥥嵤•㩯 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†㰠㩯潴敫㩯慮敭∽䑁䱁汃敩瑮摉晏楦散㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴佤敮潎整㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴佤䕍≘挾〶㌶ⵣ㝦㐶㐭㙥ⵢ慡㔴㜭慣慡慥㌹㥣㱡漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁汃敩瑮摉畏汴潯≫搾㔳〹摥ⴶ㈵㍢㐭〱ⴲ敡晦愭摡㈲㈹扡㱣漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁汃敩瑮摉潐敷偲楯瑮㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴偤潲敪瑣㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴剤卍㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴卤祫牄癩健潲㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴噤獩 潩㸢㍤㤵攰㙤㔭戲ⴳㄴ㈰愭晥ⵦ慡㉤㤲愲ぢ挱⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄䍌楬湥䥴坤牯≤搾㔳〹摥ⴶ㈵㍢㐭〱ⴲ敡晦愭摡㈲㈹扡㱣漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁偐䅅瑵潨楲祴牕≬栾瑴獰⼺氯杯湩眮湩潤獷瀭数渮瑥振浯潭⽮慯瑵㉨愯瑵潨楲敺⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲硅散≬甾湲椺瑥㩦杷漺畡桴㈺〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲祌据㸢牵㩮敩晴眺㩧慯瑵㩨⸲㨰潯㱢漯琺 歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁敒楤敲瑣牕佬敮潎整㸢牵㩮敩晴眺㩧慯瑵㩨⸲㨰潯㱢漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁敒楤敲瑣牕佬瑵潬歯㸢牵㩮敩晴眺㩧慯瑵㩨⸲㨰潯㱢漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁敒楤敲瑣牕偬睯牥潐湩≴甾湲椺瑥㩦杷漺畡桴㈺〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲牐橯捥≴甾湲椺瑥㩦杷漺畡桴㈺〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲䵒≓甾湲椺瑥㩦杷漺畡桴㈺ 〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲歓䑹楲敶牐≯甾湲椺瑥㩦杷漺畡桴㈺〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲楖楳≯甾湲椺瑥㩦杷漺畡桴㈺〮漺扯⼼㩯潴敫㹮††漼琺歯湥漠渺浡㵥䄢䅄剌摥物捥啴汲潗摲㸢牵㩮敩晴眺㩧慯瑵㩨⸲㨰潯㱢漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽䑁䱁敒潳牵散摉㸢瑨灴㩳⼯景楦散灡獰氮癩潣㱭漯琺歯湥ാ †㰠㩯潴敫㩯慮敭∽畁浧湥慴楴湯潌灯敓癲捩健楲牯瑩≹栾瑴獰 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