Yes, absolutely. I mean, there are some key concepts in radical geography. So if we think, in a first just trying to understand what is geography as a discipline, geography attempts to understand the relationship between people and places. So if you can look at some of this earlier work that I was doing, I was spending a lot of time in street spaces, right? So, like, the space of the street, I was trying to understand the relationship between the street and then how folks are criminalized in that space by the state. So like, understanding the ways that different politics or systems of violence cohere or affect particular spaces or connected to particular spaces. So like there is a scholar, Ruth Wilson Gilmore, who talks about abolition geography as a form of radical geography, and she talks about her definition of, or maybe an entry point for understanding Radical geography is understanding freedom as a place. So she uses like this idea of how can freedom be connected to a particular place? And I think that there are many examples of this one way that one maybe concrete example of radical geography, for example, some of the the movements that I work with, I work very closely in Colombia with the trans community network and there and they have founded a dance troupe that of trans women and non binary folks who are affected by police violence and who are often criminalized. They have created this, this like street level dance troupe that responds to police violence and protests and so I just like, want to try to, like, use this as an example of, like, how, how we can imagine. So these are, like folks who have been who have experienced harrowing forms of police violence and brutality in the streets of COVID who then are figuring out embodied strategies to respond to the police, right, non violent strategies. So like the dance and like the you you know, movement in a street space, in a space of protest, how that can then encounter police power that is like one example, for example. So trying, how can we ground this really abstract idea of freedom as a place, which is what Ruthie Gilmore and other folks talk about, I would say that that's one example. You know, in there, this is a practice of liberation, a practice of of trans women standing, literally like confronting anti riot police and staying and saying, like, we're here to stay, and these streets are for us, you know, to show our power and to and to to walk with pride in our identities, not to be brutalized, right, like that. That kind of like connection to freedom in a place. But I would also say that like, you know, what are ways of I think, like two, maybe grounded proxies of radical geography is, you know, naming and reframing forms of violence, right and then situating them, or enacting rebellion or situating proxies of liberation in a particular place so like we can imagine. So. Many examples of this in but maybe if we, if we take the example of border violence right, and that we're sort of witnessing and experiencing in heightened forms, the border geography is a very it is. It's a space that is just like doused in violence and stories of suffering and social death and literal erasure of and policing of communities, if we think of so, what would it look like to enact practices of freedom in a space that is so violent, like a border space, right? And there are communities that are doing this right, like communities who are, you know, doing radical mural projects on the Mexican side of the border wall, or, who are, you know, doing dance or poetry circles, healing circles In resistance to these geographies of violence and but really like the term radical. So if you think of radical geography, like, if we understand radical in the way that Angela Davis kind of defined this term, is grasping at the roots, which I think is a way of connecting to our own struggles, to our to sort of the essence of an injustice and to place it, or situate it like, where do I need to go to grasp at the roots of this injustice and do something, you know, and it might be multi sited like, this might be an issue that is impacted across the world, and it might be the work of bringing these geographies of justice together in one place, but then finding ways for these conversations and dialogs to happen globally and so, yeah, I don't know if I was very if I was concrete enough, probably not. But, like, just, you know, naming, reframing, these practices of violence so like, because many times forms of violence and and stigmatization happen discursively, right? The ways that entire communities are erased. You know, identities are erased by renaming, reframing, and so one way of reclaiming a discourse that was once violent is renaming or saying, This is what we're going to call it, the dance troupe that I was talking about. They call themselves Tolo pongo, which is basically like the Spanish speaking Colombian version of a cab. And what they say is, we don't want to reproduce, kind of like the heteronormative violent discourse, of all, cops are bastards, meaning we're basically like blaming women for having given birth to violent cops. This is kind of the discourse of this dance troupe, right? They say. We're actually just gonna say, told us los policia son una gonare, which is like another word. So this in Colombia, this word is often used as kind of, you know, it's a gonorrhea is a, is a, an STI, but it's also used to describe many things that are bad in Colombian society. It's kind of like and so this, this group kind of renamed a cab to say we're an abolitionist group we believe in, you know, toppling police power in Colombia. But we're not going to reproduce like a global North framing that also blames women. We want to be trans feminist, and we want to if we're going to call out the violence of police power, let's use other quote, unquote insults that aren't reproducing other logics of violence. So I guess. That's your example of like, the renaming or reclaiming type of thing. No,