1

TRANSCRIPT OF THE PRIME MINISTERS SPEECH AT THE

OPENING OF THE SEMINAR ON EDUCATION AND NATIONBUILDING, HELD ON 27TH DECEMBER, 1966, AT THE
CONFERENCE HALL, SHENTON WAY.

Ladies and Gentlemen,

This meeting arises out of the discussions I had with you in August this
year.

As in August, I have called you together not to address you but to discuss
certain problems with you. These are problems which I face and which, indeed,
the whole community faces, and which can be resolved only if you and I first
identify what they are. Even though we may not agree on how we are to resolve
them, we must, at least, be agreed on what are the difficulties facing us.

It is a time for re-assessment -- a re-assessment of the content and the

objectives of our education and a re-formulation of our policies and our methods.

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Over the last decade, the problem was how to give every boy and girl a
place in school and some education; how to build the schools; how to train the
teachers to man the schools; how to arrange for the children to be given places
in the schools teaching the languages their parents want them to learn.

Now, we must take stock first, of what we have done and ask ourselves
what it is we must now do. And, if I can sum up in one heading, the objective
which you and I will probably be agreed upon is that the accent must now be on
quality and not on quantity.

We have the schools: we have built them. We have the teachers: we

have given them such training as have been available. Our population increase
has stabilised and we need not be building as fast as w were doing before nor
recruiting teachers as furiously as we did before.

This year we passed, in Parliament, a Budget with provision of $143

million as annually recurrent expenditure for education alone. This sum has
nothing to do with the cost of schools: that is development expenditure. This
amount is recurring annually. Every year in December, we must meet and vote
for sums which must be spent principally for salaries of teachers; principals;
Education Ministry officials. $143 million as compared with $129 million last

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year. And every year, this increase must be in the region of 15% not only
because all teachers automatically get an increase year by year but also because
the numbers must also grow as more secondary schools are completed to take in
the bulge which has entered the primary schools.

Now, we do not grudge this money but we must get its worth returned to
us in good citizens who are robust, well-educated, skilled and well-adjusted
people. Finally, the end product is the good citizen, the man or woman who has
had the maximum of nurturing of his or her natural talent to fit him or her to earn
his or her livelihood in our society and who can bring up a family and care for
them.

In this Seminar, you will be occupied with a great deal of what I would
call professional expertise: teacher-training programmes -- whether this should
be full-time or should be in service training; re-training -- whether re-training
should be by way of refresher courses periodically in a teachers career; teacherstudent ratios -- whether, in primary school, 1:35 is not too much; what it is that
our society can afford to achieve -- perhaps, 1:25 in a secondary school; the
control, of course, of malpractices that have crept into the system -- limitations
on the amount of time a teacher can expend for private tuition or for private gain;
the problems of supervision -- of inspectors or advisers (if the term inspector

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evokes unpleasant connotations); audio-visual aids; the raising perhaps, of the

retirement age for senior masters and principals so that a valuable quality,
experience, which is in very short supply is not lost.

They are important problems and I have spent some time reading through a
number of reports both of commissions that we ourselves set up and of those that
were set up by other governments. There was one, for example, which was set
up in Malaya sometime before independence. And I have read also of the
problem of teachers and education in other parts of the world. And, throughout
the world, there is the problem of how to fit in new concepts.

An egalitarian society demands that everybody be given a chance for the

maximum provision of his talent; demands for more places in schools and in
universities. And this increase demand has inevitably, been accompanied by
some fall in the standards that were possible.

If we had had to educate only those who could afford to educate their
children, then standards would have been different. But one of the striking
phenomena of the world after the Second World War was that after whole
masses of human beings throughout the world were involved in a global conflict,
everybody then asked himself, What is it I was asked to fight and die for? And

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the answer is: for democracy; for a better life -- and a better life for everybody
not just for a select and a privileged few. And so it is that even in very advanced
countries like Britain, Europe and America, there is a pressure on educational
facilities. They are expanding their schools, particularly their secondary schools
and their universities and technical institutions.

Now, we likewise responded to this pressure. And I think it behoves us

first, to identify the faults and the flaws that have crept into the system -sometimes despite the most careful of precautions being taken -- and then, to
decide what it is we must do.

First, let me pose this question: What is the objective? What must you
give to the boy and the girl who goes to school in order that he can come out, at
the end of the process, well-equipped to meet the problems of finding a
livelihood in his community?

We have used the quantitative test: the examination and the performance
in an examination has brought out what I would call the literate as against the
educated person.

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The literate person can read; he understands words and he may even
understand phrases. But, in most cases, he only reads the comic strips, tit-bits.
He is a passive viewer of television, of the cinema and worse, these habits go on
even in the university.

I was discussing some of these problems with some professors of medicine

who remarked that their student read only medical journals dealing with the
particular field in which they are interested and beyond that, perhaps the
newspaper and comics.

The idea of a cultivated mind, of a person creatively working his own

intellect, is something which we have lost. Choose, from the following, what is
the right answer to the question ... So, the mind hops. It opts and say, Ah,
yes. This must be it ... It is all reasoning on how to overcome the obstacle of
the examiner to get the necessary number of marks.

How do we move away from the technique of cramming for the purpose
of passing an examination to the process of giving a boy and a girl something
which will be self-generating? I do not know ultimately, at what level our
economy will reach its new equilibrium, post-Malaysia, post-Separation. The
ideal is to give every boy and girl at least 10 years of schooling. It may well be

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that we can afford only 8 or 9 years for the time being. It depends on how our
economic growth continues. But, whatever it is -- whether it is 6 years in
primary school plus two years in secondary school, or whether it is 6 plus 4 -- at
the end of that process, you must leave the boy and the girl with something to
start a life-long cultivation of mental and cultural habits. The person who can
pick from where he left off in school and who can continue his interests in life is
the person you must educate. He cannot just have passed examinations.

But, there is one special feature in our society which does not exist
anywhere else in the world. This is the fact that, in one tightly-knit urban
community, we have people of diverse racial, linguistic and cultural stock. There
are minority problems in Russia and even in China or in India, but you have,
usually, people of the same language-group living together in one territory. So
that when the Russian talks about the problems of the minorities, he is referring,
perhaps, to the Caucasians. And there are millions of them: people who live
together in groups speaking their own languages. But here, we have them all in
one tightly-knit community.

Even in Switzerland. The country can, more or less, be geographically

divided into French-speaking, German-speaking, Italian-speaking. Even in
Canada, Quebec is a French-speaking city surrounded, perhaps, by English-

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speaking provinces. But here, you have a unique situation -- all thrown into one
milieu.

And we have decided -- and I think rightly -- that to each must be given
what he already has; and unto each that extra that will provide the common
denominators between all of us.

I do not believe you can provide these things by legislation alone. It is not
possible. What will the common denominators between the Chinese-speaking,
the Malay-speaking, the Indian-speaking and the growing body of Englishspeaking? It is very difficult to project ones mind so far ahead -- 20, 30, 40, 50
years ahead. But you must try to give them common denominators or you will
have a situation in which there will be no communication between sectors of your
own society.

And one decision we made -- again, I believe rightly -- is that in this

situation, a person who is a mono-linguist, competent only in one language is a
problem to himself and to his society. If you know only one language, whatever
it may be, Chinese, Malay, Tamil or English and no other language, then in this
society, you will find yourself a problem -- for yourself and for your society.
And invariably, you will find that with a knowledge of another language -- which

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means an understanding of a different culture, a different civilisation and more

windows in the mind -- come inevitably, tolerance and understanding. The
chauvinist, the bigot, the extremist very often is a mono-linguist. His mind has
no windows into other worlds.

Now, that having been said, we have now to find a solution which will be
practical for the majority of our pupils. What is it to be, for example, for the
Chinese school children?

Bi-lingualism is a must for everybody. But can everybody become trilingual? Perhaps not. I do not know the answer. But if the average cannot
become tri-lingual, cannot become competently tri-lingual, then what is the
common denominator? These are questions to which answers must be found
slowly and not be pre-ordained. In the end, some working balance will have to
be found.

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Today, as a matter of observation -- not whether I believe it is right or

wrong, just as a statement of fact -- the lingua-franca in the market-place and in
the shops often is Malay. It is the language in which the various different groups
find some common communication. And, at higher levels, when one begins to
discuss economics, politics, technical problems -- whether it is in civil aviation or
shipping -- the common medium is English. But I have had, on many occasions,
reason to discuss the sterilising effects of a completely English-type education
which deprives the child of that spiritual line with his past -- a failure to identify
his formal education -- what he learns in school, in an English-language school -with his own social and cultural background.

Therefore, there is the necessity for preserving for each child that cultural
ballast and appreciation of his origin and his background in order to give him that
confidence to face the problems of his society. He must know from whence he
came and how it is that he is where he is before he is able to meet the problems
and make the decisions which he must make to adjust himself and his family in
the society in which he has decided to make a home.

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Finally, after having settled all this -- content, methods, what ratios you
have to give of classroom time and extra-mural activities for a robust, educated
person -- you come back to your most important digit -- the teacher. For a school
is only as good as its teachers.

To teach is to communicate and to communicate, you must have a

command of language. And, in our situation, we want in a child eventually, a
command of at least two languages. And I was extremely disturbed reading
through some of our Reports -- one by Lim Tay Boh, an Interim Report, another
a Final Report; and another on technical education -- to see the recommendation
that large numbers of our teachers, who are already in service, should be made to
try and improve their own command of the language in which they are supposed
to instruct.

There are people who have been recruited into our education service to
teach English when they never had a C in English. There are people who are
now teaching Chinese who did not get a C or credit in Chinese. If you have not
a command of the tools of thought, how on earth can you begin to transmit?

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I do not know how these things came to be. But I am even more
astounded when I discover that for years now -- because it was part of the idea of
Malayanising -- the English that our student-teachers are being taught is being
taught not by people who are conversant with the language but by Asian
graduates of the English language. You, therefore, get the thing 3 times
removed.

First, somebody must have learnt the language; that people must have
learnt the English language from the people who use it; namely the Englishman.
He must know his language better than anybody else! But we get an Indian
graduate from an Indian university to teach our teachers English. The chances
are the Indian graduate never had an Englishman as a teacher. So, that is already
one stage removed. He then teaches our student-teachers English: that is two
stages removed. The student-teacher then goes to school and becomes a teacher
and he teaches it to the pupil -- that is three stages removed!

Now you can imagine for yourself what it would be like if all the parents,
of, let us say, a country like New Zealand decided that a new age had come and
they wanted their children to learn Chinese because it is the language to culture
and science and technology. So, a New Zealander probably goes to China and
learns Chinese. Then he goes back and teaches Chinese to New Zealand

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student-teachers. Then the student-teachers go to the schools and teach Chinese

to New Zealand student. I am quite sure by the time a New Zealand student
passes out even with a credit in Chinese, he will find great difficulty in
understanding Chinese as spoken in China by Chinese; and definitely, he will
never make himself understood in Chinese to Chinese!

I cannot over-emphasise the importance of effective instruments of

communication. A capacity for expression -- and accurate expression -- of ideas
and thoughts is vital in any communication. And we have to ask ourselves now
what it is we can do -- accepting the fact that these things have happened -- to try
and remove these deficiencies.

The same problem of language is taking place in English schools as in the

Chinese schools. Because in the Chinese schools, they are unable to impart -except for a very few schools run principally by the missions where they have
teachers in the second language probably speaking that language as their motherlanguage -- they have failed to overcome this language exclusiveness. So, in the
English schools, our policy of giving the child a second language has not
succeeded in producing other than a smattering of understanding of its written
forms. The capacity to communicate is not there.

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Now, answers must be found to this.

A language consists of three things. First, it means listening and

understanding sounds as distinct from written signs. That was the way man first
learnt to communicate with each other -- just through sounds: the capacity to
discern and to comprehend the meaning of sounds. The second thing is to make
use of these sounds in order to convey your meaning and your ideas to others.
They are two different processes. The first is easier than the second: to listen
and understand is more difficult than to speak. And the third -- which comes
only at a very advanced stage even in the history of peoples and civilisations -- is
to be able to reduce all into writing. Your sounds are reduced into writing and
you can keep them in a permanent form and you can communicate with one
another just by the written forms. These are three different things. And, in none
of our schools have we produced the command of the language in the way in
which man first learnt languages.

Many tribes till today can only speak to each other. They cannot write.
And yet we are teaching, in the Chinese schools, boys and girls who can barely
understand an Englishman talking because they have, often, been taught by a
Chinese teacher of English who himself or herself cannot speak the language as
an Englishman. The child cannot understand when he hears and, if he cannot

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understand when he hears, how is it possible for him to be understood when he

himself makes those sound? He has dropped the first two stages and moved on
to the third! He can read the newspapers and, with the aid of a dictionary and the
grammar book, understand what is written there and he can write a short letter.
How it is we have achieved this, quite contrary to the way which human beings
have learnt how to use a language in actual life, I have never ceased to marvel at!

Finally, apart from language, the capacity to communicate you must give
to the pupil. You must fill him up; fill his life and mind up with values and
concepts which will serve him well when he has to face the problems of making a
livelihood in his community.

I have no desire to pre-determine what our educational content must be.

Much of it depends upon the development of our economy. But one thing I am
quite sure of: that if we keep on producing in the secondary schools what we
have done in the primary schools and just carry on as we are, we are going to
produce a generation of misfits.

Every parent today hopes that his child will go through secondary school,
go on to pre-university class, go on to university and come out the complete

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cultured and educated person and go on to top jobs, Division I jobs, in our
society.

Can this be possible -- even in the most advanced and developed of

societies?

Our Commission on Technical Education recommended as early as 1961

that there should be only 20 per cent of secondary schools which are of the
academic type and leading on to the University (and not all the 20 per cent will
make the University.) 8 per cent should be of a commercial type, 7 per cent
technical and 65 per cent vocational.

I dont know whether this will be right or wrong in actual percentages: it

depends upon how our economy develops. But assuming that it does, I still do
not believe that more than, at the most, 10 per cent of our population will ever
reach pre-university standards. If you can get one out of ten in your population
reaching the level at which students in advanced countries reach when they enter
the universities, then indeed we have done well. And even in the most advanced
of countries, it is only one in three hundred of the total population who goes on to
university.

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Now the net result of just carrying on into the secondary stage what we do
in the primary stage can be emotionally and psychologically disastrous. Because
the boy and the girl begins to adopt attitudes towards certain jobs which soil the
hands.

We have had instances now of people who, after leaving school and
entering the Works Brigade, refuse certain jobs offered because they are
considered to be socially undesirable jobs. You give them a job as a parking
attendant to mark time until they can get into an office and everyone is prepared
to do that. It is an easy job: it is a soft population, in other words. So the girls
wrap themselves up with gloves and long hats to keep themselves fair while they
mark out the chits for your parking fee. But if you tell them there is an opening
in road-building or brick-laying, having been to secondary schools, they
invariably turn the jobs down!

Now this must pose very grave problems in the future unless we reorientate the values we give them. For, if the community succeeds and the
economic growth succeeds, then 80 per cent of the population will consist of
people who have, at some stage, to use their hands to handle implements, not so
much to use their hands to handle pens. It must be so, whether you drive a truck
or break the road with a pneumatic drill or you repair ships or you repair cars. In

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short, your problem goes back to the values that your teacher must have, to
transmit to the pupils. These are emotional attitudes and values. And, in my own
assessment, this is the most difficult of all our problems because if the teacher, by
reason of the method of his recruitment -- namely, by way of incentives, on the
alternatives open to them as .... How much do I get as a trainee-teacher?
Eventually, what do I get when I reach 50 compared with one, joining the Army
or the Police; two, trying to get some loan from somebody to try and get in some
university abroad, having failed to get in to the university here against other
competitors ..... And we have drafted in, a whole group of people whose
motivations are purely economic. And it must be so. For otherwise, the rapid
expansion could not have been possible.

The answer must, in the end, be found in a proud and dedicated

profession. Teaching is not a job. It is not a vocation. The capacity to transmit
knowledge and kills demands dedication of a very high order, for nowhere else is
the giving so great in return for what you get for what you give.

I am constantly reminded of this because I have never ceased to be a

student, I have never ceased to learn. It is partly because of the defects of the
education system I went through. And, every day, either by myself or with a
teacher, I learn how to use some other language -- whether it is Mandarin or

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Hokkien or Malay. And when I went to a University recently, the said Ah! we
will show you our latest equipment: a language laboratory. And I thought to
myself that it was an awful shame that I did not have a language laboratory when
I started to learn these languages. I would have saved myself so much effort!
This language laboratory was in a very advanced university and I discovered that
the laboratory consisted of a whole host of gadgets which enable one teacher to
try and teach effectively a group of about 50, 20, 25 students. That, in fact, if I
had attended such a language laboratory, my progress would have been slower.

Finally, what counts is the communication between the man sitting in front
of me trying to induce me, by demonstration, to produce sounds as near akin the
norms of the sounds he can produce. One man, one teacher. You cannot
improve on that. You can go to sleep listening to a tape recorder and I am told
that if you do that and you are that sort of a mind, you might wake up learning
without effort! But, in the end, to produce an asperative sound as distinct from a
non-asperative consonant, you need a teacher who is there who listens and
watches you and gives of himself.

This is the problem of education. In primitive societies, the mother, the

father, the tribe transmits its little knowledge as to how to fish, how to hunt, how
to cook what is hunted; how to sew. Through personal contact you transmit

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something. But if one mother and one father have more than two children, then
one cannot transmit to one. One must transmit to many. And finally, when you
have highly organised communities, with all the esoteric arts and skills to pass on
and not just simply how to catch a fish or cut a chicken but to learn all the
various sciences and disciplines that human civilisations have created and
without which human civilisations cannot continue, then you have this problem of
transmission.

And, in the end, you go back to the type of person you recruit as a teacher
and the kind of incentives that he or she must have to be a teacher.

There are two different skills. Performance in a particular science or

discipline does not necessarily make that person a good teacher. You can be an
Einstein and perhaps a group of near-geniuses around you might pick up working
with you the skills and expertise which he developed. But getting an Einstein to
teach first year mathematics to students in the university may not necessarily be
the best thing. You may get the worlds best singer but I often think the pupil is
better off with somebody of lesser excellence in her performance but with more
of the capacity to transmit the basic fundamentals.

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For finally, just as a country is as good as its citizens, so its citizens are,
really, only as good as their teachers.

And some norm must be found in which, whatever has happened in the
past, future recruitment -- and this is an unending process -- must mean the
recruitment of people who must be given that status, that pride in their
profession, that will ensure the transmission of all skills that we have acquired on
to the next generation for higher and improved skills.

Now we must be realistic in these matters. Your best performers are not
necessarily your best teachers. That is a fortunate fact. For if your best
performers are your best teachers, then the country may not be able to run
because if you take them to go and teach others when they are supposed to be
performing to make the country work, then so much the worst for the country.
But the problem is how to discover, without unnecessary wastage -- that is,
discovering only after a man has been trained for the job and has spent many
years doing the job that he is a misfit -- the problem is how to discover a group of
people who were not the best performers in a particular skill or discipline but
who are, in fact, the best performers in the job that we have in hand; namely, to
transmit this to the next generation. This is performance: the teacher who can
enthuse the pupils, who fires his imagination, involves him in the process of

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learning and enjoying the learning process. I have had teachers who, when they
took a lesson, we would read a newspaper or a magazine and teachers who really
set out to teach. And it has been my good fortune to have had such teachers, or
progress would not have been possible. Some of them spend hours working out
the sort of vocabulary I will need, the things that they know I want to say and
lessons are planned for me, beforehand. One works out model phrases; attends
my meetings and my rallies and finds out the difficulties which I encounter in
expression and then gives me the polished turn of phrase which I subsequently
use with effect.

Now this means in the end, that you must give this group of people
prestige and status. For this is a society which is parvenue. It is a new society.
You have other incentives, other motivations in old societies, but in our society -let us be frank enough to admit this -- the thing which moves people to conduct,
which you want them to perform is reward, and the reward, which they want
most is money. Money means status. For how else can you have a car? Or, if
you have status, then you have two cars and if you do well in business, you have
two houses, two homes. And so it goes on.

This is a problem which we must recognise.

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Recently, when we came to decide just how much to offer for an Army
career, this was very much in our minds. You go to a developed country, an
established society. Grandfather was a soldier and a great general; father was a
soldier and in the sons, one or two of them will be soldiers. There is a tradition
to pass on, whatever happens. And you get certain societies, as in India, where
your roles have been so pre-determined that they clacify as caste groups ..... So
and so will sweep the streets. Why? Because his father swept the streets, so he
is an untouchable. And certain castes are warrior castes, certain castes are meant
to do other things as scholars and administrators and so on.

Our society consists of migrants. We left our past behind seeking a

fortune -- El Dorado -- the gold at the bottom of a rainbow, the jackpot. This is
what brought our ancestors here. And the few that did find gold probably left,
and you and I are here because our ancestors did not find the gold they wanted!
But that desire to look for gold is still there and we must recognise that. In other
words, rewards must be commensurate. Otherwise, you are not going to get to
this group.

In an established society like Britain, I have known of cases where a

professor at a provincial university and sometimes, a big university like London,
has given up his job in order to become a reader in Cambridge or in Oxford with

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less pay but with other compensations. This is crucial: the matter of different
motivations in the human being. And I know of an individual case where a man
gave up his job to go back at a lower point in the hope of improving his chances
of becoming a professor at Oxford and Cambridge. It means status. It means
respect by the people he wants respect from -- his fellow-academicians. But I
would be astounded if anybody gave up a job at the University of Nanyang to go
to the University of Singapore for lower pay. It just wouldnt happen. It is not
possible.

Now, within this milieu, we have to construct our hierachy in which the
top grades in the teaching profession -- the men who are going to run our
educational institutions, whether it is the TTC or the top schools -- are people
who command a status in their society. And for that status, certain perquisites
must be given to the positions that they occupy in order that they can command
the respect of their fellow-citizens.

These are the problems which I hope in the course of this Seminar you will
discuss freely and frankly. For, unless we do that, we are never likely to begin to
solve these problems.

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I would like to end on this note: that, if as a result of your deliberations

and discussions, we move on to the next stage -- the teachers -- and involve them
in this process to ask themselves what it is they are supposed to do, what is their
role, what is their function, why they are important to the community, then this
Seminar would not have been a wasted effort.

We have about 18,000 teachers in all the four language streams. If I could
get each one of them and speak to them one at a time, I would find it difficult to
believe -- if I can tell him exactly what I am thinking and why I am thinking what
I am thinking, and how it involves him if not as a teacher at least as the father of
his children or the mother of her children, and how it concerns the society in
which he must live -- I cannot believe that he will part from me without taking
some of that concern and the intensity of purpose which has impelled me to
spend so much of my time to study this particular aspect of our duties: the next
generation.

For, it is in the next generation that we can really show what measure of
success a migrant community has achieved in giving to its descendants values,
skills and disciplines which will ensure them an enduring and a worthwhile
future. Any other way is hopeless and futile.

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The old values of personal survival are passing off. The lesson is sinking
home.

You know, in a migrant community, when you have no roots, you have no
stakes in the country, you do not really make a bid as a group. You make a bid
as an individual: how to be nice, how to get on, get a licence, get a permit, do
business, make money. If the worse come to the worst, take your money and
quit! So that whether it was the British or the Japanese or whoever comes, it
does not matter. You just bow, make yourself amenable, get on. But there
comes a stage when the community takes roots. And it took root with my
generation when we asked ourselves, What is it all about? Is it really just for
that pot of gold? Assuming that we are given that pot of gold, what can we do
with it? All right; so you add a swimming pool to your house. And in America,
all wealthy peoples have swimming pools. What else can you add? What are the
values that give satisfaction? And, in the end, you come back to the crucial
point: where is the permanence of what you are building? How do you make it
endure and flourish? And then you have begun to ask yourself the first question:
what makes a community a community? What makes a society different from
just a collection of individuals? Because in that community, in all groups, in all
sections, there are people who can discern and identify their group interests.

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And so from a lot of migrants, Americans became a nation. And so, from
a lot of Englishmen, the Australians are becoming a separate nation because there
are people in that community who have discerned and identified where their
collective interests are as a people in extremis: what is it that will happen to
them, and to what they have built. And so they act accordingly.

And that process has started in Singapore. And our years of political
education of why we should have merger and Malaysia; the political education
that we had in Malaysia itself and our separation from it -- all this has telescoped
into a few years what might have taken a whole generation to give birth: that this
is ours to make and build or to lose and give away.

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I have decided that we shall make and build and never to give away. And
those of you who believe likewise, then you are fit to be teachers. If you believe
this is just to make for yourself and to give the country away -- it does not matter
because you can go away -- then I say you have nothing in common with us. In
the community, the one group that must have this desire to construct and to build
and improve upon what we have built must be amongst those who are entrusted
with our young.

At some other time, I would like to meet you again and I would like to
discover that perhaps what I have said this morning has found more than just a
temporary echo in your minds. More important, it must have pulled at the heartstrings of your life. And if it does that, I can think of no better guarantee of our
continued well-being.

Thank you.

LKY/1966/LKY1227.DOC