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so good morning, everyone. This is a panel. Politics, family and familiar relationships.

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And before we start. Let me do the acknowledgment on behalf of everyone gathered. I pay respect to the spirit of country here in Nam, and where we are meeting. We acknowledged the past and present colonial and ruined

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Warund, Jerry Wong Voi of Boron, as the sovereign people. Here the cultural knowledge holders to maintain and promote the norm of regional law, customs and custodians, custodianship, responsibilities for the country and the people.

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That country continues to sustain generation after generation into the future. For all of us. So we recognize the important contribution that first nations, thinkers have made the sociology, including challenges, oops.

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the

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sorry. So including challenges to our dominant ways of thinking. We thank all first nations delegates in the room today for their contributions to knowledge in the discipline. So thank you, everyone for attending this panel.

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I am Veronica Gregorio. I will be your moderator another panel. Con winner is here Clarence Batan. So joining us in the audience, okay, to start. Let me just confirm our zoom

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participants. so is Owen Abbott here.

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Owen Abbott.

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No.

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okay, so let's get back to him after the first presentation.

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Okay? So we'll do. The the first presentation is uncovering the dark side social capital and political beliefs in Filipino families. I'll be calling Louis now, and I believe you're presenting your co-presenting.

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Okay?

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And so yes.

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Hi.

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so good morning, everyone. Thank you all for joining us today. It's great to see all of us gathered here to delve into our topic, uncovering the dark side social capital and political beliefs in Filipino families.

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My name is Mark David Derayunan, together with my colleague, Louis Benedict Ignatio, and we are genuinely excited to share our insights and perspectives with all of you in exploring the sociology of family and politics.

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Family plays a fundamental function in individuals, lives as much as serve as central social institutions. Within families. Children are socialized and guided by family values, across social, emotional, and instrumental spheres.

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Family dynamics served as an indicator of how families and individuals interact in society.

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It is essential to recognize that the families function extend beyond shaping individuals. They also shape the collective identity of the entire family unit. Addressing their problems and demands together.

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This collective identity is embodied in the concept of shared family identity, fostering inclusivity and solidarity within the family. In a highly politicized society like the Philippines, the family plays a significant role in developing civic consciousness and responsibility, particularly among the young.

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however, a growing generational gap in political studies has emerged, describing the political disparities among family members calling into a center a revisit of dynamics within the family, and how it affects political discourse among its members.

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Our research hold on

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our research aim to understand how family dynamics influence individuals, political beliefs specifically focusing on 2 orientations, conversation and confirmist.

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we explored the factors contributing to this orientations and examined the role of social capital acquired through family as an institution.

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Through our study we observed that the family dynamics significantly impact the political stances of family members. We identified 2 distinct orientations within the families, conversation or oriented families, where open dialogue and diverse opinions are encouraged and confirmed, oriented families, where conformity and agreement prevail.

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Factors such as family communication patterns, shared experiences and socialization processes contribute to the development of this orientations. We discovered that the amount of social capital acquired within. Within the family plays a crucial role in shapings, shaping individuals, political beliefs

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in Filipino culture, collective solidarity, and the concept of Capua, the self's connection to others, plays a significant role in conformity orientations. It encompasses the value of Pakikipa, Gapwa, or human fellowship, where individuals extend their identity to the collective and work together to achieve common goals. The concept of megana having a child highlights the responsibility of socializing young members within the family.

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These concepts shape the strong sense of collective solidarity found in conformity, oriented Filipino families, where conformity to cultural practices and respect for authority, figures such as parents are valued.

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the high regard for respect and obedience in Filipino families reflects conformity, oriented values, emphasizing uniformity and obedience to parental authority. This adherence to conformity contributes to the success of homogeneous family where attitudes, values, and perspectives align.

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however, it is important to recognize that the Filipino families exhibit diverse dynamics influenced by factors like immigration and exposure to different cultures.

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Some Filipino families overseas have developed a unique communication pattern that integrates conformity with a more progressive conversation, approach this orientations, reflect relational gaps within families and play a significant role in shaping individuals, perceptions and behaviors.

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The identity gaps serve as an explanatory mechanism for understanding family dynamics and the negotiation of individual and collective perspectives. Understanding this dynamics is essential for comprehending the formation of family identities.

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family communication patterns and shared family identity are intertwined, concepts that provide insights into how families influence individual sense of belonging and their role in society.

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The family serves as an important in-group where young members learn to communicate and participate in politics, influenced by authoritarian figures, such as parents.

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family communication, pattern theory then explores the balance between personal autonomy and socialization, highlighting the types of communication patterns that contribute to shared realities and political engagement.

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In this context.

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family communication patterns can result in either assimilation or polarization between parents and children regarding their political ideologies based on their shared family identity. Understanding this patterns is crucial for comprehending the mechanisms that impact the quality of parent child relationships in different communication environments.

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A study identifies 4 family types based on communication orientations, namely, protective, pluralistic, consensual, and lazy fair. This orientations interact and influence family members, while pluralistic families describe as high conversation and low conformity. Orientations tend to have better behavioral and relational outcomes.

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While parents play a significant role in political socialization, young members also develop their identity beyond shared family values.

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Questions about parents values are a common component of family communication.

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This study part of the larger tiger, 2.0 conducted by researchers from the University of Santo Tomas focuses on the political maturity of young voters in the context of their family's relationship and discourse.

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This study utilizes a qualitative descriptive and a phenomenological design that includes data, data, survey responses and narratives from participants who agreed to be interviewed.

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The more detailed discussion of our methods is found in our paper. Now, to continue to this presentation may call on my colleague, Louis Benedict Ignatio.

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Thank you very much, Mark. To provide further context into this study.

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The study was conducted within. The period of the 2,022 Philippines national elections which position on Ferdinand Marcos, Jr. As the President, the current president of the Philippines.

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This is one of the most well highly contested, highly popular election in the Philippines post martial law. This is also highly participated as provided by the statistics coming from the Commission and elections. 83% of the 67 million

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mit Ctl. And registered voters went out to cast their votes. The focus of this study is to look at the dynamics between family members, and how this dynamics affects also C or social capital. Within this dynamics effect, political perspectives and political actions. 250.

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We have to consider that a majority of the Participants in this study live with their with their family, with their parents, even while they're studying and the pandemic, of course, highlighted. This kind of relationship given the immobility of people. during that time 250

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as mentioned by Mark The Filipino family traditionally, is conformist, but based on the data that we have gathered. We are seeing some semblance to the Filipino family today being conversational. our participants have identified topics that they have commonly talked about within the family during their idle time or meal, time after work

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or after school topics which include environmental concerns, law and order, pandemic response.

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lack of employment, opportunities, low-quality health services

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mit Ctl and and low income But politics in particular, the election is not something that they would want, at least from coming from the participants to discuss within the family, and we will show later as to the reasons why 150

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according to the collected data. Most of our participants said that they have learned politics within the family, but more so, coming from their participation in outside institutions like school peers friends social media and the like. 2

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education really place a significant role in the development of political perspectives among our young members of the society. although there are instances where in the young members would

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ere

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mit Ctl. And engagement or conversation within the family, making sure that the young members would feel that they are free to discuss things free to open up about their thoughts on a specific issues, particularly politics 250,

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based on the data.

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there is a difference or the difference in the experience of both the young and the old members of the family provide a difference in perspective. to further contextualize, the participants of the study are already members of the Gen. Z, while a good number of their parents are no longer part of the older generations of baby boomers, but are, some of them are already millennials. Very young parents

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Mit, Ctl, and The experience of the older members of the family is commonly used by them to Compare how the young members of the family today would behave, think, speak, and even make decisions. One.

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the younger members of the family, on the other hand, would bank on information that they acquired outside of the family their education through foremost structures. and the Other information that they have acquired through other means, like social media, news and other articles, and they use this as their core, or ancor. In instances when they engage with a discussion with the members of the family.

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there is a clear indication that Although this is the case, there is a clear indication that hierarchy is still very much practice in the family. The older members of the family, or the parents think that their opinion is more valuable than the opinion of the younger members of the family. Parents are firm.

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and with their belief, holding on to seniority as the basis of the value of their opinion and the parents and their perspectives have affected the development of the political perspective of the young members.

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 in every parent and child relationship there are clashes.

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I can skip this slide. Okay?

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So in a parent and child relationship. There are clashes in terms of perspective, and we can see the positioning of power categorized into 2, either by age, experience, and seniority versus the information and access to information, and the capacity to really confirm, validate the information that the younger members of the family are using to participate in a conversation.

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So in a Philippine, a family, as mentioned in the the context of this study focusing on how younger members really depend on the opportunities, resources provided by the family, the social capital, and the value for social capital. still greatly influences how young members of the family would engage

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even though they are equipped with information, and they would argue that these are verified

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correct information. There are still a number of instances that they would hesitate to engage, because they would not want to be disrespectful, or end up with a confrontation with their parents. some of the participants would highlight the value that they still treat them as parents, and they still owe them

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everything that they have up until that point. maybe a good contextualization is that, unlike other countries we're in by the age of 18, you're already expected to move out of the family in the Philippine culture. you can stay practically as long as you want, as long as you can also contribute in daily expenses and the like, but living in one household.

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Even at an older age, is something that is not unusual.

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So Philippine, the parents commonly disagree with the children's view, because it contradicts to what they have grown into believing that the parents still serves as the authority figure in the family and the the the 3.

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The children are just to follow a. That Particular tradition that As the persons in authority, they are the ones who should be should be followed in specifically, in particularly in this case of of politics, one

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in the end. although we can see that there are already changes in the traditional conceptualization of a Filipino family being conformist, and we now see young parents allowing their children to speak

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and share their thoughts. And because of this we can. In this paper we're arguing that we are already seeing a transition from the conformist kind of converse of of family into a conversational kind of family. this is not common in in Filipino culture. This is not especially for parents who are older or not yet within the the millennial. generation

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 An important aspect in family interaction is the conversation orientation. According to Kerner and Mary Ann, it simply means that family members are given the opportunity to express themselves. families who believe in this, in this recognize conversation to be important in having a happy and productive life. It is believed that regular conversations means spending time as family.

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and enable family to think and decide as one, even if they they in the process. There are already disagreements in terms of political beliefs.

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this developing characteristic of Filipino families may go against the characteristic of highly social capital dependent members. However, this may not be enough

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erez agmoni yet to categorize Filipino families to be liberal, to provide each individual member of the family to freely express their political beliefs based on the data that we have gathered. We've seen that. Yes, conversation is more frequent. 150

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free year, but in the end the decision, as influenced by the high value for social capital still prohibit the young members of the family to act the way they want to act, and they still give value to the the social capital that the the family provides them. We are hoping to push this study further into seeing how

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this conversation can go can lead and go out of the family context

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and Hopefully see how these would affect further political participation of young members, not only of the family but of the society.

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Thank you very much.

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Yeah, thank you, Louis. And mark, David. So now we'll continue with our second presenter, our Rubilai from Lincoln University, Hong Kong, please.

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So thank you very much, and thank you for for the convenience and chair to put all these papers together. I think they are really speaking to each other. So I'm relying from England University from Hong Kong. So today I'm talking about how polarization affect family and also how protesters in a highly high risk. Social movement. How they negotiate family conflicts

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in such a really risk latent context. So this is my title here. So a deliberative harmony. I put a question mark here. Okay, so there's a kind of question. Conversation communication is that work in the context of high risk movement

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negotiating family conflicts during high risk social movement. So I would specifically looked at the 2,019 Hong Kong protests.

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So, okay, so in recent years social scientists have set us sunglassed about the detrimental effect of growing political polarizations on democracy. Extreme polarizations undermined effective governance and lead to social polarizations that divide people in diverse aspects of social life, including family life.

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So this study used the case of the Hong Kong protest. in 2,019 to understand the intersections of politics and families in the context of a high risk movement. So for those who are not really familiar with what happened in Hong Kong 2,019 I hope that before the Google Google cannot search for these movements. So I will give you some background?

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so In 2,019. So the movement started in June. So it was initially an attempt to protest against a Controversial Anti-estradition Bill, proposed by Hong Kong Government. So during the elong protest many Hong Kong families were divided by politics. Couples broke up, and parents even abandoned their children, who were frontline protesters and

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So the protesters we call the pro government supporters or the police, as blues, zombies and dogs, and also the like pro government supporters. They were called the protesters at Black Mob. Okay, so that's kind of like, really hostile to each other.

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So these social and political polarization resonate actually with many like experience of many different societies. So moments like this promise to think what is actually the intersection or relationship between politics, the broader politics, and also the more private spear which is our family life.

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So

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let's look at some of the literature that touch on polarizations and family conflicts. So in recent decade is an emerging body of the teacher that focused on political polarizations and family relationship.

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polarization is a process whereby the normal multiplicity of differences in a society increasingly aligned along a single dimension.

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and people increasingly perceive politics in society in terms of us versus them. So in a deeply polarized society, political discordance often to be offered to all aspects of social life leading to a process of social polarization.

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a process of group categorizations and polarization in the context of social conflicts that extend to spaces of social coexistence which includes the family. So intergenerational disputes occur when parents oppose their children's political engagement or activism, political disagreement also distant family members.

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however interestingly, when we go to family studies, so family scholars see conflicts from a quite different perspective. So this is one of the very prominent and old. scholars, I think, like row it in 1,969. Okay. So he actually argues that the family should be understood. The system in conflicts that and campus perpetuated confrontations between its members with incongurrent interest.

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So in this, like consensus, equilibrium and harmony are not necessary conditions for the stability and continuations of family, but it is the family members ongoing, peacemaking effort that is pivotal to achieve a negotiated order.

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So some scholars also argue that political dissonance may also facilitate the transcendence of family relationship because it invites respect for the other and for oneself generate wisdom and mutual acceptance. So this means that if politically-driven family conflicts can be settled effectively, so it may actually contribute to family Cahitians, or even broader political deliberation.

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So these bring us

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to. these steps. Okay. So although family researchers spent years to look at conflict management strategy, literal attention is paid to document the conflict, resolution strategy of politically driven family context family conflicts.

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especially in a high risk social movement context. So in response, this study want to ask 2 questions. So what were the strategy employed by Protest participants and their family members to navigate conflicts in a highly polarized context, and what factors structured the way in which protest participants and their families negotiated

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politically driven family conflicts. So I used the case of Hong Kong, so Hong Kong is a very peculiar case. it is an ex colony of Britain. As some of you may know, and It's had been quite politically so. Stable in the colonial era. Which some of the local sociologists describe. Hong Kong Chinese, as you tell the uterian

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allistic feminism. So under this. Okay, so Hong Kong Chinese family, they prioritize family no interest and share a sense of political apathy. So they don't really talk about politics at home, however, after the hand over since 1997.

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So we have witnessed a new era of political and social activism in the territory. So I don't really want to spend time on all this mass movement happened in Hong Kong. So in the past past 3 decades many mass movement happened, and many different kinds of social activism also undergoing in Hong Kong and the society, or even family, have become more polarized politically.

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and in 2,019. We see this Anti-tradition Bill protest. It's actually go to the peak of it. So, people, they're just not just. Arguing with other people the political rivalry, but also this political rivalry! happens to be but to be their family members. Okay, so that is the questions of how people try to negotiate with that.

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So this is my methodology. I conduct ethnographic observations. During the protest in 2,019, and so in the peaceful event, okay. And then I also talked to 37. Individuals who self-identified the participant. And then Who believed that their family relationship was affected by the protest.

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Okay, so let's move to the finding because of the time.

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So based on the participant narrations. I identified 4 ways in which protesters and their families navigate family conflicts and politicization. So I will explain them one by one.

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So The first strategy is maintaining a non-interventioned consensus. So non interventions means respecting opposition ideas or stand and not interfere with each other. Affairs. So 19 informants reported that their families had tried to maintain a consensus of non interventions when handling political discordant. So I just want to show you one example. So this

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Andy. So Andy and his brothers are really pro democratic for democracy. And then they put up all these signs in the room in the family, but then they were not really challenge their fathers or their chat. The fathers up office leader he, he's post a government. But then, when he see those sign, he was very angry, but then never got intervened. So kind of good

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thing this kind of maintain, this kind of non-intervention consensus, but that actually, it's based on a highly self-restrained to 2. So we don't really interview Natasha because we don't want to destroy the ham in their turn. Okay? So it's kind of like, but this is not a one for royal consensus, but it has to be. We iterated from time to time. Okay to this first strategy.

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So the second strategy is democrating distance. So 19 informants has tried to Democrat a distance from the family's members to avoid direct clashes and mitigate the damage caused by politically Political disagreement. So this is an either physical or relational

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act as a buffer against the escalations of conflicts and allowed to hostile family members to straightforward reconciliation. So, not talking to each other is actually a strategical way to buffer confrontation, direct clashes, and many of the informant tell me that they actually use it to buy time

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and taking a brick from their family members, actually not just to buy time for reconciliation, but also hapt or protect the family members from political risk that they identify because they are participating in a highly risk

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like high rate social movement. So like this tending from them, is a way of you can say, also defensive method.

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Okay. So I will talk more about that because of the time I have to move on. So the third strategy is moderating political communication.

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So political communications were moderated to minimize the destructive effect of polarization, including preventing clashes, setting limits and the polarizings politics. So 18 informants has used this strategy to de escalate tension at home. 16 informants have tried to avoid potential political disputes at home in family gatherings or chat group. So it's kind of a unique skills to do

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that. So you wanted to talk about politics at home, because if you keep so, it's actually perpetrating the kind of

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you can say compulsory silence, especially when we talk about politics, and it kind of leading to a broader sense of silence when we talk about politics. So

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some at Bernie's. what what she did it to avoid any kind of politics at home. But then other informants they really wanted to put politics at home and make it as an integral part of their family, so that they can learn from each other and learn each other's dance and get used to each other's opposing ideas in in order to like set limit and be more

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to conduct deliberations at home. So moderating political communication, and the last one is seeking reconciliation. So 16 informant mentions that they or they or their families try to make peace with one another. Some individuals.

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We initiated conversations by showing care for text messengers or calls during pretext events, others we appropriate routine family practices, such as dinner or family activities, or resume normal to with zoom form of family life. Some environments try to dialogue with their family or get in that disclosing intimacy. Okay to engage with their families and to understand or make sense of the family's opposing wheel.

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So sometimes it's work, sometimes it's not working, and then for the case of Danny it works. it's He can kind of engage in several conversations with his mother, who was pro-government, and then, after several conversation, and the 2 begin to make sense of each other, and to respect each other so that they can go to the first strategy to maintain a non-intervention strategy. So I said I would say that it's kind of

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interconnected all these strategies and not just using one. But then multiple strategies will be operated at the same time.

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Okay, so I would be, because I've run out of time, I have to conclude with that. So, to conclude, others, evidence suggest that an extreme political divide such as the 2,019. Hong Kong. Protests may disrupt family on not May, but already disrupted. So! But According to what I presented my respondents, managed to develop a range of strategy, to navigate between family harmony and individual activism with respect to specific relationship goals and contacts

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so based on the respondent evidence, I wanted to stress on these 5 factors which inference the adoptions of conflict, resolution, strategies, and their respective effectiveness in mitigating confrontation. So, firstly.

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relationship quality. Is important it shapes how family members manage this agreement. So in families with stronger bonds, individuals were inclined to tolerate differences, compromise, establish a dialogue, and initiate reconciliation, but as families with poor relationship, quality, or having a history of abuse, tend to resort to distancing or reducing communications, or even domestic violence, as I can see in some extreme cases.

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and, secondly, the stage of the vanilla life cycle, which is determined by the age and the respective socioeconomic status which also resonates with the previous present presentation about social capital, and all the dependence that the the younger like the young protesters, depend on their families

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also the related power of members within the family also play a prominent role in structuring a femaleignal power dynamics during conflict resolution. So, thirdly, family values that combined families, and individualism also influence the way in which individuals conceive and manage conflicts. The dial emphasis in the in the context of Hong Kong, more like leaning towards Confucianism.

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but there were emphasis on harmony and equality, and tell the protested belief in liberal democratic principle, and an attempt to democratize their family life and private life along with family harmony. So this is also very important for them when they are using these strategies.

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And, moreover, the political biography of the family members also affected their reactions to political discourse, and the visuals, with more extended history of political and civil civic participation, protest more political laws and experience to manage conflicts, and, lastly, which I wanted to stress.

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The socio-political environment structured the way in which these conflicts, management strategy were devised, performed, and evaluated. So. Whether or not the family can serve as a testing ground for political deliberation depends very much on the political system, and also the family culture of a society. So that's all for my presentations, and thank you very much.

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Thank you.

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thank you, Ruby, for sticking to the time limit. No. Now we proceed to our next presentation. is presenting Online!

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Felix! Hi! Are you there?

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Felix Roßmeißl: Hi! Good morning from transfer.

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Felix Roßmeißl: Hello! Can you hear me?

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yes, we can hear you. I will share my screen.

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Felix Roßmeißl: Yes. Can you like?

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All right.

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Okay, Felix.

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Felix Roßmeißl: yeah. Hello! Thank you for giving me the chance to present my research in this very interesting discussion, and I'll start with my talk and doing family in Westminster. This self culture

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Felix Roßmeißl: Islamic fundamentalism is commonly known for idealizing the traditional family and aiming for its restoration

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Felix Roßmeißl: as a radical traditionalism, it pursues the agenda of strengthening family ties and restoring patriarchal power.

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Felix Roßmeißl: Although Western geodism, the subculture I will now talk about is often considered to be a movement within the context of

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Felix Roßmeißl: Islamic fundamentalism. It doesn't share these goals

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Felix Roßmeißl: pursuing a Utopian, even revolutionary agenda, to overthrow the secular order and to enforce the laws of God. The Jesus subculture is deeply suspicious about family and parental authority.

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Felix Roßmeißl: It's propaganda doesn't justify them with their narratives, but instead blames the family to emotionally distract from a truly Islamic lifestyle, and the father to exercise an illegitimate power

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Felix Roßmeißl: as the agent of primary socialization. That's a sorry, that's

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Felix Roßmeißl: and that's that's social orientation. And as a community of care and loyalty. The family conflicts with the totalitarian religious ideology

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Felix Roßmeißl: following your parents authority by neglecting religious duties, or loving your family more than God is even considered as a sin. Militant cellarism is, to use my term, a greedy subculture that demands the total submission to religious norms, and can tolerate any other authority or loyalty.

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Felix Roßmeißl: Therefore, young men who join the subculture and perform a Ge. This career radically changed their social and family life.

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Felix Roßmeißl: How and why this change happens, and how it affects theoretical careers. I want to discuss in my job.

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Felix Roßmeißl: The research on Islamist radicalization has neither paid attention to this normative evaluation of the family, nor how young men and women practically deal with it.

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Felix Roßmeißl: It focuses on terrorist violence and political convictions. Family life and its micro dynamics appear to be

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Felix Roßmeißl: unimportant for radicalization processes. If family is linked to a legalization. It is mostly because of the terrorist cultural background. Some researchers argue that the young men's upbringing in certain cultural contexts contribute to their development as terrorists

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Felix Roßmeißl: because they they. They come from Muslim families or have an immigrant background. These arguments, however, are not persuasive.

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Felix Roßmeißl: Most European geodes are converts, or born again. Muslims, who previously haven't let a religious life, and most of the immigrants never become

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Felix Roßmeißl: in my study on Jared is curious of young man from Germany and Austria I apply a different approach. I conduct a qualitative research that works with a sample of different data.

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Felix Roßmeißl: First, it consists of of 7 in-depths case studies based on narrative interviews with former theatists or their parents. These interviews show as first or second-hand sources, or young men.

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Felix Roßmeißl: and practically lead their lives as militants. Second.

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Felix Roßmeißl: I compiled a sample of over 90 propaganda documents. They don't document the actual life of jihadists, but how it should be they tell a lot about the norms and ideals of the subculture.

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Felix Roßmeißl: And third, I observed, for trials against former foreign fighters from Germany to learn more about typical subcultural practices

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Felix Roßmeißl: based on this data, I developed a current theory of young man's. She had his careers.

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Felix Roßmeißl: This approach, and not just focuses on terrorist violence, but conceptualized. Curious as processes that affect an entire life.

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Felix Roßmeißl: it follows the actors who submit to a normative ideal of a totally a life totally devoted to religious duties.

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Felix Roßmeißl: One of these duties is, of course, while in jihad. however, there are several other applications. the young man me to obey

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Felix Roßmeißl: being on the right path as the propaganda claims necessitates a style of daily life. certain style of daily life specific social ties, a religious scholarship and activism to promote the religion.

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Felix Roßmeißl: being a member of the subculture, therefore, entails the constant striving to meet the collective ideal of a fully Islamic life. It is a prevailing process to call it, with Max Viva

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Felix Roßmeißl: through the Jed is careers. The young men need to constantly prove themselves and their community that they live up to the norms. They committed themselves to

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Felix Roßmeißl: this process of constant proving also affects the social and family lives. The subcultural idea claims not to associate with unbelievers, and not to allow emotional bonds to corrupt your religious discipline.

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Felix Roßmeißl: to keep the subcultural identity as a real Muslim, as they call it. The young men need to strip off their roles as sons who, as objected to parental authority and members of a care community.

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Felix Roßmeißl: So a German propagandist wants his audience. Quote

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Felix Roßmeißl: Islam is total devotion to alarm. Therefore do what allow wants you to do, not what your mother wants. Go where allow you to go, and not to college, or work where your mother wants you to be.

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Felix Roßmeißl: and about familiar obligations of care the famous Us. Propaganda under all of lucky rights.

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Felix Roßmeißl: a person will ask, Why don't you go out and fight, she had, they reply, my chat is taking care of my phone. He's fooling himself. To think that he's the most who joined

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Felix Roßmeißl: his family is an obstacle

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Felix Roßmeißl: to doing jihad. It became an excuse to sit behind.

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Felix Roßmeißl: so to keep the sub cultural status as a true Muslim. The young man who our sons, brothers, grand sons and fathers, must rearrange their family lives. Among my cases there were 2 ways of doing that of aligning family life with the subcontrol, self perception.

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Felix Roßmeißl: One group of young men solved this problem by breaking family ties. The other group tried to avoid this break, but these attempts resulted in a long, lasting and alienating conflict.

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Felix Roßmeißl: So all young men, from a sample somehow sacrificed family ties for their ideological convictions and radical careers

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Felix Roßmeißl: to understand why they break these grown ties, and how the sacrifice affects their further careers. We need to look closer at the practices and micro dynamics of this doing and undoing family, and she at the subculture.

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Felix Roßmeißl: So why do young Judas break with family members? And how does this way of undoing family affect their further careers?

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Felix Roßmeißl: Comparing the cases in my sample, one can find interesting parallels among the actors who broke with their parents. They all experience pathetological family ties of faithful dependency and heteronomy.

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Felix Roßmeißl: As an example we can look at Patrick. who, right after his conversion, broke with his father. In his daily life the father was not a relevant figure. he left the family. Ben Patrick was a child, and she never really cared for it.

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Felix Roßmeißl: But although he often was absent, the father had quite powerful impact on Patrick's self-perception.

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Felix Roßmeißl: not as as a direct authority, but as an imagined power that could have changed his life for a better, but didn't. In his adolescence. Patrick recognize that many of his severe biographical problems are caused by his father's refusal to support him.

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Felix Roßmeißl: What his mother at least tried, but failed his father not even attempted to help him, or so he had the economic and social needs.

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Felix Roßmeißl: So in his sales perception, the father appeared as a power on which his life faithfully depends

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Felix Roßmeißl: against this backdrop. The narration of the last interaction with his father is telling

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Felix Roßmeißl: in our interviews, in our interview he tries to rephrase the words he wrote him to tell him about his conversion.  Sorry,

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Felix Roßmeißl: You're the quote, so that your son is now a Muslim. Deal with it at Ham.

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Felix Roßmeißl: Patrick told me. He knew that this message would provoke his father, who is a quote timely little Nazi, and dislikes Islam. And so Patrick quickly ended the relation to his father.

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Felix Roßmeißl: The interpretation of his case shows that this last interaction with his father was a turning point for him.

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Felix Roßmeißl: The way. He remembers the situation in the Straits. that for him the confession which I quoted here changed the relationship to his father.

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Felix Roßmeißl: Well, once his father was the one who told him to deal with his rejection and power. Now, as a devoted Muslim, he himself claims the authority to tell his father what to accept

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Felix Roßmeißl: by the means of his new subcultural self perception. It's a true Muslim who is only devoted to God's authority. He can reject the Father's authority and defy the fateful

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Felix Roßmeißl: dependency. This new, the new subcultural self, allows him to empower himself against his father. So the young men break the family members

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Felix Roßmeißl: for their radical careers, because the symbolic means of the subculture gives them the opportunity to the subcultural role as righteously guided Muslims, empowers them to break with family ties

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Felix Roßmeißl: that keep them in dependency and hit your own.

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Felix Roßmeißl: The actors meet the subcultural norms and expectations because they match with the solution of personal and biographical problems, and help to gain agency.

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Felix Roßmeißl: But this resorting to subcultural means has its price.

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Felix Roßmeißl: An impact on the further radical careers of the young man

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Felix Roßmeißl: breaking with persons outside the subculture entails a further integration into the homogeneous community of like-minded brothers. With ending social relations outside the subculture, they lose touch to other perspectives. We get more and more roped into the dynamics of an ideologically closed group.

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Felix Roßmeißl: isolated from the subcultural and my environment. The young man can easily be put under a group pressure to act in accordance with collective norms.

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Felix Roßmeißl: Now, breaking the family members. It's not the only way young men handle the tension between the subcultural and their family obligations, especially when they live in more caring relationships, the ways in which they handle family ties gets more complicated.

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Felix Roßmeißl: This illustrates the case of Lucas, a German convert who died in Syria.

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Felix Roßmeißl: I talked to his mother in a long interview. She told me that he, although she converted to Islam herself often complained about her missing religious commitment.

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Felix Roßmeißl: He followed a strict interpretation of Islam. His mother didn't want to live up to.

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Felix Roßmeißl: but they had a long history and lived through many crisis. So we didn't use the ideological disagreement to abandon her. Nevertheless, the relationship transformed.

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Felix Roßmeißl: Like other young men in my sample, he changed his behavior towards his mother radically

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Felix Roßmeißl: from being an adolescent son, he turned to be a devoted Muslim and religious authority. He spoke to her only about religious subjects, and constantly corrected her behavior.

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Felix Roßmeißl: This alteration I also found, among other cases.

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Felix Roßmeißl: the young man who pursued their family life, but they tried to reconcile it with the subcultural norms.

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Felix Roßmeißl: Therefore they face their families just as stunning and proselytizing Muslims.

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Felix Roßmeißl: It can be said they try to find a compromise. Both

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Felix Roßmeißl: sustain the forbidden ties with the unbelieving family and satisfying

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Felix Roßmeißl: the normative expectations of their subcultural identity.

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Felix Roßmeißl: But the cases illustrate, too, that the compromise doesn't work.

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Felix Roßmeißl: It first causes a estrangement between the son and his parents. In our interviews the parents told me that they couldn't recognize their funds anymore.

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Felix Roßmeißl: but not just that when the parents start to worry about the changes and try to intervene in the radical careers.

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Felix Roßmeißl: the organization slowly turns into a conflict that that has its own meaning, meaning, for the young man becomes a conflict of loyalties.

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Felix Roßmeißl: putting them in the middle of opposing expectations. On the one hand, the subcultural norms that urge the young man to fulfill their religious duties that are irreconcilable with a conventional life, and, on the other hand, the parental expectations

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Felix Roßmeißl: for some to leave his at this subculture.

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Felix Roßmeißl: So the young man move in a constant tension of contradicting

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Felix Roßmeißl: normative expectation. This tension

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Felix Roßmeißl:  has an impact on the radical careers, not in a distracting but intensifying way.

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Felix Roßmeißl: The Constance challenge of young men's commitment doesn't erode but strengthen their conviction

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Felix Roßmeißl: by pushing the young man to break their religious loyalty, the interaction with the parents becomes a situation of prove

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Felix Roßmeißl: in which they learn to resist a morally and emotionally grounded challenge of their position.

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Felix Roßmeißl: This shows an episode of Mr. Buffal, the father of 2 foreign fighters. He had many discussions with one of his sons trying to convince him to leave Isis.

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Felix Roßmeißl: but his son didn't react, but instead quote, when he didn't know an answer to my arguments, he said that I call you late. I now need to talk to a brother, and she needs to explain this to me once again. So every time he couldn't reply immediately, sidestep.

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yeah, 2 more minutes.

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Felix Roßmeißl: Yeah, it's okay. I've already done. Yeah, but he can put back down to his father's arguments.

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Felix Roßmeißl: and it seems that he was afraid of losing his side face as a true Muslim interaction with him.

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Felix Roßmeißl: Therefore, every time is what this was at risk. He reassured his position in an exchange with a brother in face.

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Felix Roßmeißl: By this it gradually closed the gaps in this ideological work world view and immunized from outside criticism.

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Felix Roßmeißl: There might have been other dynamics, too, but this

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Felix Roßmeißl: and their actions seemed to have strengthened his commitment. Months later he ended the conflict of loyalty, go with his father, and totally gave himself over to militant yard.

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Felix Roßmeißl: Here, like in other cases, the family-related conflict of loyalty fueled the radical career and strengthened the young man's ideological conviction.

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Felix Roßmeißl: What if presented here? It's just one aspect of Jared's career, as I pointed out about. They are very complex

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Felix Roßmeißl: processes, with a wide range of social dynamics and conditions. Why young men pursue a radical career does not so really depend on family related dynamics.

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Felix Roßmeißl: But I hope I have shown that the sphere of family life needs to be considered for understanding how and why young man, become this militant selected? Not only do Jared's careers affect the family life in radical ways.

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Felix Roßmeißl: The micro dynamics of family interaction also has an impact on the radical careers of the young man.

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Felix Roßmeißl: Thank you.

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Thank you, Felix. let me just check our Zoom participants. Owen last call Owen. If we are in that year, we're going to proceed with the next presenter. Maximiliano Marantes, from on the versus that national descent, Martin in Argentina. So from Philippines to Hong Kong to Europe. Now we go to Argentina. There is a remote yeah. But around, yeah. So we proceed with, Okay.

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no, no, no. We proceed to the last 10, sorry. It's okay.

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It's an in the

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Hi. Everyone I'm Owen Abbott. I'm a leave you at a great fellow with Cardiff University and say, I'm going to be talking about forgiveness in families after political conflict.

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yeah, that's why. Because in other sessions they just play the radio, you for the audience. So I don't know if okay, so let's press it with Maxim, and I don't know if you want to. Yeah. And then I'll just ask my co-con winner about it. So go to the okay.

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Thank you.

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Reviews.

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Well, good morning. Here we are on the last day of the Isa World Congress.

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The title of my presentation is a multi-family album politics of visibility of an Argentinian Lgbtq Class Family Association.

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This work will be published as soon as part of a book. Nonetheless, I'm very interested in receiving your feedback and comments, since this work is part of a research agenda on Lgbtq families which I have just started.

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Okay.

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it's not working. yeah.

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this representation aims to analyze the politics of visibility of an Argentinian Diverse Family's Association far because of its Spanish acronym.

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I started this ethnographic research in August 2021, and since then this group has not been participated in many activities.

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One of them, the most regular one, is portraying a multi-family album on their Instagram account.

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but in contrast to those family albums that many of us may have in our houses or parents home.

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It is a public one that is part of a politics of civilization. So in terms of general discussion, this presentation frames this case as an example of family-based politicization.

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In so doing, I'll focus on this fast-s political strategy of visualization, analyzing the types of families portrayed the logic of reposting LGBT. Families, no matter whether they are part of fad or not, and which are the comments of the post, and the comments they receive.

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According to some literature, especially focus on Western and Western on-site countries. There is a great tension between marriage and family.

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Martinez Galen, for example, argues that nowadays marriage is not necessarily any more a solid grant for creating families, as happens 50 years ago, when, especially from a statistical perspective, a wedding could be seen as an indicator of a current or a future family.

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But this statement has a heterogeneous bias in the cases in which same sex sex marriage is legal. Marriage is a good starting point for Lgbtq people to get involved in parenting and creating a family.

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In the case of Argentina there are 2 important laws that is Lgbtq people to achieve the family realm.

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The first one is the equal marriage law as the same-sex marriage law is called in Argentina. It passed in 2,010, becoming Argentina, the first Latin American country in regulatory regulating sub-sex couples under the real of of marriage. Granting access to adoption.

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In 2,013 another important loop was passed regulating universal access to medical assisted reproduction.

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Of course this was so especially important for the case of Lesbian and Lesbian women more than Gay, who up to now the only way to have a child, is by adopting.

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Fattest members, for example, are very aware of getting the chance to access a royalty which is neither regulated nor forbidden in Argentina.

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but another's fat's concern.

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It's about showing their existence. So rather than neglecting the limitations of Lgbtq people must face becoming a family. It is also important to be recognized as families already existing.

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as I like to mention, they are not aliens.

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Fad itself could be seen as an example of family-based activism. According to Nuremberg, up to 2,006. When the paper was published. The family was not an important issues for those scholars focus on social movements.

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and in a similar vein political participation was underestimated in the sociology of the family.

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To get to her point, Webex explores different cases in which kinship was a determinant for political participation, especially those in which a member of a family was killed, or suffer a tragic death or an accident.

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This nowadays growing literature has a premise or a precondition. The family was already there, and has been reduced since one member passed.

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However, this is not the case

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for Ltbtq. Group's family-based activism. On the contrary, this association starts start from a previous claim, the right to be a family.

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In doing so they ask for both low recognition and a specific regulation that will grant economic access to parenting. Because, for example, sarogasy

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in other countries it's very expensive.

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Another point related to the previous one is getting equal treatment in their different interactions with adverse institutions.

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sorry, like the school, the state, the health system, and so on. And finally, they ask to be recognized. But at the same time it is necessary that their specifies will be not ignored

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as mentioned by its President. Informal conversations, but also in public activities in which she introduced the Association fad has 3 main goals.

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The first is related to promoting a change in the legislation which will grant different rights and regulates already existent practices. Sarogasy is the case. And, for example, how can the Soviet woman get access to the father's health insurance?

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The second goal is to create and foster a network of Lgbtq families.

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for example, those who live in in small towns regret not having the chance of contacting other families and show their children that there are other families like theirs.

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that network now sustained, virtually, thanks to a what subgroup is essential to ask and receive recommendations on how to deal, for example, with bureaucracies that deny the chance to reduce her baby as a child of 2 women.

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The third goal crash off of this presentation is to reach visibility.

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This strategy is achieved by creating this multi-family album

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as a member who was responsible for updating the ins around profile mentioned once to a journalist the main goal of the profile is to demonstrate that these families and I am so sorry for being repetitive, exist.

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however, to whom does fat need to prove it

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well. Despite its small size, fat has many targets. There are some more institutionalized owns, for example, the State, as a whole, as a whole, is a direct goal for the claim cities has the chance to create specific policies and also promote via the Parliament laws, but also other political associations, like political parties and Ngos should be aware of these families. Another interesting target is the judges.

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One Fad's fathers narrated his story on the Instagram Live program that fat air during pandemics.

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He and his husband, by a surrogacy practice, became parents of a baby boy.

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Now he is Chinese. 7, and they issued the State to recognize on his birth certificate that he has. He has 2 fathers, but no mother.

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This father uses any chance at hand to repeat his story in interviews for newspapers, magazines, and webblog web-based blocks when doing so, his legal case receives some updates

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fat targets. It's non-formalized institutions, too, for example, the size as these heteronormative people who up to the moment do not know that Lgbtq people could become a family.

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But the Multiple Famine's album as a recruitment channel attempts to reach LGBT. Families to invite and join fat, and if they are not a family yet, but interested in becoming one, the Instagram profile may serve to encourage them.

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So, after placing the case study in a broader set of discussions, I will move forward to speak a little about it. Before doing so, I explain some methodology, methodological aspects.

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Up to the moment of writing the text. January 23, there were 654 Instagram posts on fats. Instagram.

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I choose to analyze in detail those 50 53. I'm so bad with numbers that reach more than 100 lights.

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To analyze all the posts. I organize the information in a table which includes the number of members of the family, its composition, the photos location, if they are part of far, if they are famous where they live. Quantity of likes, others uses comments. Among other topics.

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Fat's great, the multi-family album is not completed only with fat families.

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On the contrary, reposing is a strategy to reach the goal of making diverse family visible.

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Then I develop a thematic analysis that allows me to focus on regularities in the process of getting public attention, and to examine the photos on what is portrayed in them. I observe how families are framing those pictures

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as explained by the same fats members on different occasions. The idea is not to portray only gay and lesbian couples with their children.

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In other words, this could include single parents, transmathers, fathers, non-binary ones, etc. But most of the posts portrayed gay and Lesbian couples. It is interesting, while on the feed that are more Lesbian couples with their children. The most like post, that our goal of this analysis are gay parents, both single arc or couple.

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The most common composition of those families is nuclear, 2 parents with with one or 2 children at the same time. Parents are usually over 40, and the average age of their children is around 5.

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However, there are younger boys and girls.

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It is also possible to observe on different posts how children grow, since the photos are not necessarily reposed when it was originally posted.

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Regarding the class background of the most like families.

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there is an overrepresentation of upper middle class and upper classes.

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This is not surprising, because many of them are men with their children, as as mentioned before. For gay men to become biological parents it's more expensive, since it is necessary to surrogate.

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One curious thing about this multi-family album is that there are not only originally original posts.

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I mean by this, it is possible to observe how Fad is engaged more in the cultural work of this album.

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Indeed, 48 of the out of the 53, most like are repost.

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the remaining 5 are videos, drawings and photos. One of the videos was recorded in one of the few imperson activities that fats organized a picnic in a park in December 2021 when the Covid was still there.

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Regarding the most like photos 21 of them are reposed from famous people. for example, TV hosts, actresses, business people, etc.

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There are 2 interesting cases to point. One is a single father, Madeleine, who is a very famous Argentinian TV host, who, via surrogas in the United States of America. Had Mirko, his only son

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Marlee Repose, got the most liked publications. It is not curious, since his, since he has so many followers, and at the same time is someone who used to have a good reputation.

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Another curious thing about barley is that he had never came out of the closet, but not the night.

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The other important case is Flor de Lave, an actress, TV hosts, artist, and so on.

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She is a trans woman who get what her twins with her husband by a surrogacy more than 10 years ago. But free posts are not only from vip people. There are other non-famous people's families compounding this multi-family album.

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However, it is curious that most of them are non-fats members, something I was able to guess, because many of them do not live in Argentina.

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And another interesting thing about reposing is the curatorial art of adding hashtag to publications.

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Most, if not all, the posts and repos have the same hashtag, familiar Sarkantina divers as Argentinian diverse families.

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which pictures are included in the album. most of them portray ordinary moments.

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a kind of portrait of intimate and effective times, like birthday celebrations, holidays, and short trips

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about the settings. Many posts are inside of their homes, while others are in nice landscapes and in contact with nature.

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Nonetheless, even when fad is a not highly politicized organization on many posts the political content is introduced. Thanks to pride.

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For instance, there are some photos of families in pride parades or going there.

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In many of those photos people are holding the prime flag of wearing its colors.

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Hence Pry could be seen as a way to frame the political participation of these Lgbtq families.

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Pride in a similar way is introduced as a hashtag on several posts that do not necessarily show the pipe colors

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last. how users do interact with this post.

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There are pretty common supportive comments celebrating these families, commenting that they were involved with another Lgbtq class family, etc.

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There are, however, critical messages, too.

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On one post a user, wrote the hashtag. Do not buy a dot

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as a response to a photo from Florence. I lave the trans TV host I mentioned before, another user commented. What did they do to have their children by a his or her bottom.

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While these comments were not reported or answered, there was another one to which Fad did just want on a post about 2 gay fathers and a just-born baby. I used to ask, What is the name of the mom?

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Fad answered to that, that it is a family of 2 dads. So in this family there is no mom.

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the user respond with 2 emojis.

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To conclude, I would like to finish with 3 ideas answering potential criticism this multi-famous album could face.

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The first could be expressed as follows. portraying fact, happy families deactivates the revolutionary side that Lgbtq people are supposed to have for being Lgbtq.

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As I said in this presentation, the creation of this multi-family album is political in many ways.

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The second criticism related to the previous one would say that in doing so these families are just reproducing the heteronormative order.

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Far from that embracing a politics of visibility, these families are claiming they are right to exist, and their existence is indeed a way to eventually fight against heteronormativity.

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Finally, the last criticism could sustain that this trend of Lgbtq people getting children is part of a neoliberal order which celebrates individualism.

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But, in fact, the mere act of creating a multi-family alum is a sign of a collective fight in which this album is just a chain.

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And now, collectively, we came to an end of this presentation. Thanks so much for listening.

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Thank you. Maxim, for the presentation. Now we proceed with the last. We have a distributed paper. He's actually in zoom.

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So, Adam.

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Adam Cheung: Are you here with us?

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Adam Cheung: Can you be as clearing so that I can share my my pop?

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Adam Cheung: Okay, let me see. all right.

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Adam Cheung: Hello! Can you see the?

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Yes.

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Adam Cheung: Okay. thank you very much. thank you very much for inviting me including my paper as a this period of paper, and I'm going to present. my, my, my, my, us.

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Adam Cheung: So my paper is actually about how? Within politics?

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Adam Cheung: Hello! Can you? Can you hear me?

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Adam Cheung: Hello, yes. Okay. So so my, my study actually is study about how we've in couple of political disagreement of that merit, the quality. And using the case of Hong Kong.

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Adam Cheung: Actually, this is a part of my project that in have a large goes to study. Our political disagreement actually affects many different dimensions of family life, including merit to quality fertility, intentions migration intentions and other them are to dynamics.

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Adam Cheung: and I'm going to skip the the background because I think my colleagues will be, has done an excellent job in introducing the the contents of the political context of on top

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Adam Cheung: and just, I want to add. One more point on top of obes. Presentation is that

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Adam Cheung: we are. We have been witnessing increasing political polarization in Hong Kong. But this kind of differences can be multied out by dimensional. So the difference in political attitude or ideology between couple of be members of the same couples can be on different issues. That, on the one hand, is about the democratic system. So we have the establishment and pro democracy cam

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Adam Cheung: and another on the other.

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Is there?

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Okay.

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Adam Cheung: hello.

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And then, we're having some Internet connectivity issues.

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Adam Cheung: okay, so can I? So what else did I do now? I should I share screen again.

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Adam Cheung: Okay, we can now hear you again now and clearly, so we can try continuing. So I'm sorry. Sorry. let me let me try to restart the

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Adam Cheung: alright. Okay,

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Adam Cheung: just a moment. all right to you.

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Adam Cheung:  okay, in a second. Okay, all right. Okay, so

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Adam Cheung: thank you very much

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Adam Cheung: so. so any other hand, other than a democracy versus a pro establishment, a differences. There are also, differences in where the we should be more welcoming to the a mainland. the, there's a growing anti-m mainline sentiment. So on the one hand, we have the Chinese lasting list. On on the other hand, we have the localist.

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Adam Cheung: and on in in 2,014 we have the occupying central movement, and in 2,019 we have the anti-lap movement that we'll be talk about. So we also start to have a debate on where do we should? Is violence in the protest? So some people can support democracy, but at the same time also very welcoming, or on on the China's inference.

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Adam Cheung: So there can be different type of political attitude mixing up together. So I want to know on which dimensions the political difference are most influential in aphatic marital quality. So

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Adam Cheung: on the A and and another thing is that we have a growing political polarization. So it refers to the hatred towards political groups. So I also want to know if one couple if one, for some of the husband is very angry with the political outlook, while the wife is not this kind of difference in the feeling towards what I would, would they be causing any merit to conflict? So

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Adam Cheung: I think this at this study is trying to address the the the quality, literature, Research Gap in a way that extensive potential has already been paid to the study, the effects of gender, inequality, communication with family interface, etc., etc. on how they affect marine quality. However, there's still a net of a theoretical framework in studying how merit to life could be affected by political atmosphere.

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Adam Cheung: and which I think is very important nowadays. Now in the Us. We have Donald Trump in the Uk. You have by Bristol, in Hong Kong. We have the that we have the scale protest.

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Adam Cheung: So I think we should pay more attention on how political atmosphere affects merit to life, especially in the very fast economy, because it seems that most of the study about how to politics affect family is more on developing countries.

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Adam Cheung: So because of time. I just want to introduce that I actually different set of hypotheses in in. In the literature. The number one hypothesis is similar to hypothesis where I is the the similarity in red. So if you have one for more to me, people with similar values, they will have back to merit quality. So if you support it in some past empirical studies. But at the same time we we also have a complementarity hypothesis in the literature, saying that

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Adam Cheung: marriage is that an exchange. So when people can bring insight into the marriage, it can actually add additional benefits. If you are too similar with each other, you can be very forward. Right? So so you want something new and refreshing every day. So sometimes it's that too similar. Invited may not be too good. So there are 2 set of offices.

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Adam Cheung: So my question is, our similarities and dissimilarities and political attitudes associate with murder conflict? And if yes all dimensions are put to to matter in the same way or in the same manager. So I'm going to test for dimensions of of political attitudes, attitudes to a democracy attitude towards the use of followers and protest. Add to to us Hong Kong Mainline relations and hatred to our political outwards.

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Adam Cheung: So the data I use is from a representative house or survey, and because of time I'm going to skip the details. But it's lastly, from 1,000 couple and from actually 2,000 man and women from 1,000 couples.

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Adam Cheung: So I mentioned political attitudes in different scale. So we included this attitude to a thermal values, attitudes towards the use of followers and protest attitude towards Hong Kong man relations. And also I feel a effective polarization index using a feeling power. Me tell. So I asked them to measure

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Adam Cheung: how they feel different political groups. And I, I take the standard deviation within the person about that feeling of different political groups as the the dimension of polarization. If they hate.

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Adam Cheung: they're putting the I'll go, but not the the standard deviation will be large, and if they don't actually have any feeling to any political parties. The the the polarization index will be very low.

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Adam Cheung: so I, all at the depending variable, is on the frequency of married to conflict over several domains, and I controlled for responding as well as age, education, employment, status, birthplace, and the house of wealth.

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Adam Cheung: what I use to analyze the data is what we call dietic response service analysis, which is now very common in psychology literature. it is a little bit complicated. So please bear with me to to to to explain a little bit.

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Adam Cheung: So basically a response service analysis model is loosely based on a regression model. So basically, it's the it is a regression model. I will include it to responders, product to spouse political attitudes. And then the

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Adam Cheung: responders and spouse attitudes squared. And also the interaction term.

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Adam Cheung: Now, the thing is that we're the this similarity we're in. We're in. We're in the conflict. We cannot only look at the we question coefficient. So we have to plot the predicate value on a 3D space.

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Adam Cheung: we space. And then we characterize this a graph using our S. A. Coefficient, which is a a 5 alpha coefficient. So it's very complicated. So only one thing is important is that alpha one over 2 Alpha. 3 has to be 0. Alpha 4 has to be low on 0, and Alpha 5 has to be 0. So this is the result. I'm sorry where I don't know whether it is not off.

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Adam Cheung: Okay? Right? So, this is the result. What I can see is that the interaction term for democracy and protest and effective polarization are both significant, and the alpha 1, 2, 3, and 5 are all close to 0,

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Adam Cheung: and Alpha 4. For democracy, protest of violence in protest and and and affected organization are celebratingly different from 0. However, mainland Hong Kong relations, there is low certificate coefficient. Now I'm going to plot this result into a graph, and that everything will make it more clearly.

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Adam Cheung: So this is the result. So what I see is that

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Adam Cheung: the values of conflict actually vary a lot when you have a husband who are very supporting democracy and a wife or husband, or their spouse actually do not support democracy. So

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Adam Cheung: what you see is that when the husband is

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Adam Cheung: very disapproval of democracy, and when the wife is fairly

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Adam Cheung: very. It is a very supportive democracy. The when you of the conflict will be.

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Adam Cheung: But, on the other hand, if the if both of them are supportive to a democracy, then value of merit, the conflict is very low. So the difference in attitudes to a democracy affects marriage quality a lot.

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Adam Cheung: Okay. But, on the other hand, what about attitude to us pulled test followers. It is too significant, but it is not strong even to compare attitude towards democracy and attitude to a protest. Vowels. You can see that the chart is less dramatic. So this this is that the dissimilarity in

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Adam Cheung: a post attitude towards protest. Violence is not as inferential as the attitude to us democracy in affecting the marriage to quality.

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Adam Cheung: and this is effective polarization. Again, it is significant, but again, it is not strong.

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Adam Cheung: and lastly, the last one is the mainland, Hong Kong religious, and most of people in Hong Kong are talking about how Hong Kong mainly relations affect Hong Kong people. But indeed, in this study we find out that the discrepancy in attitude to a mainland Hong Kong relations among the couples is not a factor of facting for a new democracy that the Marathon conflict.

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Adam Cheung: So I just want to bring up the conclusions. So basically, yes, dissimilarities, import attitude and perception are conflict in using it is certificate, because attitude to us democracy and protest and and hatred to political outcomes are very important dimensions of our everyday life, and you

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Adam Cheung: and and in our study, we find that it affects my with the quality, especially attitude to a democracy, and what we find out is not long. Significance is the attitude towards Hong Kong, mainland relations. So

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Adam Cheung: I want to. I want to emphasize that political attitude. I'm multi-dimensional. So we in different society. There may be different main pre, I mean access in creating the conflict among the couples we have to identify which dimension is most conflict by inducing, and then we can talk it and discuss what the nature of the political

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Adam Cheung: inducing America conflict. So the implication on the merit of relations in in increasing a polarized political environment is that the

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Adam Cheung: political homogeney was not considered important before political crisis, but not being considered as a criteria of made selection. So I think Hong Kong people are not more and more aware of this, how this can affect the quality, and I think, in the future there are more follow up studies to be done on how to tickle this kind of conflict, and of course I will be, has already done a very good job in talking about how the people

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Adam Cheung:  dealing with this kind of issues. And I think, together, people can also study more on on this issue. Thank you very much.

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Thank you, Adam. Now? we'll proceed with our Q. A. please our presenters. I invite you in front, and for Felix and Adam, if you can bring on your camera. So you can join us recently. Also.

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So

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oops.

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okay, so my co-convinor Clarence, who will help us passing the microphone for Q. A. I now open the floor. I'm sure we have.

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a lot of questions now. From methodologies to the specific context of our presenters. So these would like to go first. Just raise your hand and maybe introduce yourself. And from your institution. And yeah.

424
01:24:35.220 --> 01:24:39.620
you can give the question.

425
01:24:40.440 --> 01:24:41.100
Okay.

426
01:24:41.300 --> 01:24:44.010
Hi, morning.

427
01:24:44.790 --> 01:24:53.339
You would like us to present ourselves. Okay, I'm mounting. I'm from the University of Oslo. I have a small mythological question for Felix

428
01:24:53.410 --> 01:25:06.789
or Felix. Perhaps you refer to this, but I didn't get it. Anyway. I really like the way that you analyze the cases. It sounded very, of course, biographical. And I wondered what was the specific

429
01:25:06.850 --> 01:25:12.049
way or methodology that you actually used for the analysis of those cases.

430
01:25:13.920 --> 01:25:31.069
Felix Roßmeißl: Yeah, thank you for this question. I conducted a narrative, interviews. with the methodology of notice interviews. that you can find in literature, and then I interpreted them with the

431
01:25:31.160 --> 01:25:48.480
Felix Roßmeißl:  objective. They have a no, I guess you call it in in Germany. It's like a terminological interpretation that uses the sequential analysis of the transcript and tries to

432
01:25:49.780 --> 01:25:52.390
Felix Roßmeißl: yeah, to to

433
01:25:53.800 --> 01:26:00.860
Felix Roßmeißl: and read the or to to to to to find the what I call the the of the

434
01:26:00.880 --> 01:26:11.909
Felix Roßmeißl: and the the case, and and so I I tried to reconstruct, and all these and she had this careers I I am.

435
01:26:12.110 --> 01:26:13.120
Felix Roßmeißl: And

436
01:26:13.310 --> 01:26:21.680
Felix Roßmeißl: of these cases, and try to to analyze the the steps that they took in the the sequence.

437
01:26:21.740 --> 01:26:23.950
Felix Roßmeißl: And which

438
01:26:24.270 --> 01:26:29.430
Felix Roßmeißl: courses and dynamics led to.

439
01:26:29.760 --> 01:26:31.449
Felix Roßmeißl: I I see them

440
01:26:31.750 --> 01:26:36.360
Felix Roßmeißl: taking these steps. Yeah. And in the in the sequence, yeah.

441
01:26:36.460 --> 01:26:39.650
Felix Roßmeißl: it's a very interpretive.

442
01:26:39.960 --> 01:26:41.260
Felix Roßmeißl: approach.

443
01:26:42.990 --> 01:26:43.920
Felix Roßmeißl: I know it.

444
01:26:47.440 --> 01:26:52.310
Thank you, Felix. do we have other questions

445
01:26:52.840 --> 01:26:58.299
from the floor? Yeah, of course, of course. Oh, thank you. Okay.

446
01:26:58.400 --> 01:27:08.819
Here it is possible to hear. Well, thanks so much for the presentation. the session. It was amazing. It's very amazing.

447
01:27:09.500 --> 01:27:12.110
I would like to first. to my.

448
01:27:12.270 --> 01:27:13.080
that is

449
01:27:14.160 --> 01:27:28.589
my right. This is my right. I'm but the numbers I would write on that and push them through all this stuff. The thing is I I I really really enjoy your presentation. And I was wondering.

450
01:27:29.450 --> 01:27:31.260
because it's like,

451
01:27:31.960 --> 01:27:45.550
somehow you pointed in the filib. In a context, it's more common that the the family unity function as a whole, and it's like not so much independence for the

452
01:27:45.780 --> 01:27:50.070
for the members in this particular

453
01:27:50.760 --> 01:27:58.820
realm. But I was, I would like to know, if you have like, more knowledge or other practices like for some

454
01:27:59.560 --> 01:28:04.130
economic decisions, and so on, in which the family is like

455
01:28:04.190 --> 01:28:14.139
working as a whole. And it's like, like the different members question into each other. And I take it on the the advantage to us. Another question to my other.

456
01:28:14.470 --> 01:28:22.309
Why he left left night. Well, more conservative that I mean it's a whole more likely.

457
01:28:22.580 --> 01:28:24.309
But

458
01:28:25.000 --> 01:28:51.050
I your your case of study to me was I mean. It was amazing. I don't know much about Hong Kong protest, but the same time it came to me, to my mind, or the idea of conducting a similar kind of research in a way to explore, for example, what happened in Argentina regarding the abortion, though, and all those protests because it was something like, I'm pretty sure that both

459
01:28:51.110 --> 01:29:08.019
families, in a way. So in that case I took note of those strategies, and I change a little of them. The maintaining intervention consensus. It was like, I don't care

460
01:29:08.190 --> 01:29:22.130
in a way, the marketing distance. I don't listen. moderating political communication. I don't talk. And this last one seeking reconciliation. Let's talk about all these 4 strategies.

461
01:29:23.010 --> 01:29:35.109
Yeah. And did you see that there were like differences between families or the same families navigating from the strategies, or how, for example, with the

462
01:29:35.320 --> 01:29:41.170
fathers doing one strategy and the mother another one like these kind of things like this.

463
01:29:41.220 --> 01:29:43.650
realistic strategies, if we did a change.

464
01:29:43.810 --> 01:29:44.550
Okay?

465
01:29:44.750 --> 01:29:58.949
So we collect questions. So there will be more flowing discussion here. We're raising your hand. You could trace your question, and then you and then we will ask the panel to respond, okay, Hi, thank you very much.

466
01:29:58.960 --> 01:30:25.199
All the presentations. We're really fascinating. I do have a question for rubbing right? I've got hung on This person a partly interest from me, because, having a family in Russia in the context of Russian Ukrainian war. yeah, I think a lot of this kind of sounded familiar. but I'm interested. You mentioned you did ethnographic study, and you collected interviews. Did you also

467
01:30:25.380 --> 01:30:33.830
do some observations within families, or just in the second question.

468
01:30:33.950 --> 01:30:55.609
did you talk with the fault? But any families in your sample who for whom political disagreements with to essential and too big so they couldn't overcome them or really didn't want to reconcile like. Was that this situation? Thank you, and there is another one, this corner of the room

469
01:30:56.340 --> 01:30:58.959
so beautiful we are many here.

470
01:30:59.600 --> 01:31:27.799
Yes, perhaps my question is on. Oh, yeah, I'm Ferdinand Also from the Philippines. perhaps my question is on ruby, and mark, and do we or others also could answer, but because in the last elections. I. I also participated in a more like more of like a supporter campaigner. And when we went to houses there are instances where in there are parents

471
01:31:27.910 --> 01:31:32.540
who are like in opposition to what we we were campaigning for.

472
01:31:32.600 --> 01:31:51.980
but they were not too antagonistic to us, but rather there are many instances where in they kind of like asking paraphrases or campaign materials from us, so that they can give it to their to their children to their other members of the family. So my question is

473
01:31:52.040 --> 01:32:14.530
perhaps kind of like a conflict, resolution or intervention also about family dynamics. how can we make sense of that. It's not about like the just respecting other political opinion or kind of like. there's some distance, but rather, I think this is a kind of like kind of versing this border.

474
01:32:14.530 --> 01:32:34.650
and even if they have different stances, they try to cross and kind of like support in a way, their child, even if they're on different political spectrum or political beliefs. So if perhaps another new one's question is this perhaps a possible

475
01:32:34.910 --> 01:32:38.940
outcome of the Philippine value of Pakistan, that even if

476
01:32:38.970 --> 01:32:50.629
they're in different political views, they can kind of like we need. And also. And another one is, how is this another form of of intervention? And how can we make sense of that? Thank you.

477
01:32:51.030 --> 01:32:58.599
Thank you. So while I'm walking. I have a question to to Maximiliano. Argentina is a Catholic country, right?

478
01:32:59.120 --> 01:33:00.420
So

479
01:33:00.760 --> 01:33:06.530
what's in Argentina that you're able to successfully have the

480
01:33:06.650 --> 01:33:10.370
the K marriage loch.

481
01:33:10.820 --> 01:33:12.310
the Pope.

482
01:33:12.620 --> 01:33:19.010
Ok? So you have 6 questions, I suppose? All right. Go for it.

483
01:33:19.210 --> 01:33:21.029
It's not like for me.

484
01:33:23.630 --> 01:33:40.459
Thank you. Thank you for for the questions first, on other forms of solidarity and relationship. Particularly, you've mentioned looking at economics. You see the Filipino family.

485
01:33:40.560 --> 01:33:48.269
 well, it's Filipino culture in in general, it's very familiar. It's for the relationships

486
01:33:48.300 --> 01:34:01.710
are very, very valuable, whether it is within the family or outside. In school teachers are treated as parents. Peers are treated as brothers and sisters, but

487
01:34:01.730 --> 01:34:09.720
in the experience of filling the families, particularly due to the high number of

488
01:34:09.860 --> 01:34:21.870
 children that are moving out of the country to work, and even for the parents, for that matter, to support

489
01:34:22.070 --> 01:34:30.739
or giving of support. Living back to the family is a practice coming from both the parents and the children.

490
01:34:30.840 --> 01:34:33.760
 the

491
01:34:34.100 --> 01:34:36.530
maybe one thing that is not really

492
01:34:36.670 --> 01:34:39.690
good when it comes to a in a family is that

493
01:34:39.800 --> 01:34:48.450
parents, especially the older generation of parents, would see their children as some sense of insurance that when they grow or they'll be

494
01:34:48.500 --> 01:34:54.720
taking care of them, and would provide for them, and they can no longer provide for themselves.

495
01:34:55.170 --> 01:34:57.150
Economics is really

496
01:34:57.280 --> 01:35:05.529
an issue when it comes to family relationships, and it translates into how

497
01:35:05.550 --> 01:35:09.659
members of the family would relate to each other whether they'll

498
01:35:09.710 --> 01:35:19.910
push, to contradict or initiate some some engagement that would somehow destruct that relationship because

499
01:35:19.940 --> 01:35:36.350
they're also worried about that economic consequence for them and for the other members of the country. So it remains to be an economics and economic relationships. within the family, I guess Mark has an answer as well.

500
01:35:36.350 --> 01:35:52.449
yes, but maybe just to add into what my colleague Louie has shared. I think it is really the solidarity concept of our family as we this described it, our shared family identity is really characterized to be

501
01:35:52.450 --> 01:36:12.980
a very collective definition of having to be part of a family, and probably the way I see it, to answer a question into their navigation, into the economics. This is where our study. The social capital is really more pronounced in terms of our social mobility. As me. As a as a child of of my parents.

502
01:36:12.980 --> 01:36:27.550
I I would say, and also in relation to the to the data that we've gathered there, there is a sort of conformity yet still that should be considered, despite having to be a more conversationalist

503
01:36:27.929 --> 01:36:54.459
orientation. Now that we are witnessing in from from from having this Filipino core values of on their honour, honoring our authoritarian figures, such as parents, but at the same time it is also a field that we have to navigate in terms of conforming to, who provides for the family. And this is this is identified in the concept of Mag Anna, meaning child rearing where the the

504
01:36:54.590 --> 01:37:24.310
the parents are perceived to be the providers for the family, and, of course, as mentioned by my colleague earlier, it is still definite. It is still a pattern until it goes beyond the age of 18. So I think it is really a cultural thing that the parents are still seen as parents. They they they never they never outlive or outlast their role as parents, and, as mentioned earlier by documents. This

505
01:37:24.713 --> 01:37:49.309
is a constant state of gratefulness to the parents, and and going against the political ideologies of the parents might put that on a low or sense of gratefulness in question. So it is some cultural aspect that children or family relationships really consider into navigating around the political realm or in in your question, the economic round, basically.

506
01:37:49.309 --> 01:37:53.640
anything that involves the decisions of family to move forward together.

507
01:37:57.620 --> 01:38:12.079
Hi, okay, so thank you for the questions so I will. I'll answer a few questions for us. So that's a breathing questions asking about how like different family roads affect the different strategy.

508
01:38:12.080 --> 01:38:28.359
it's a matter so I would say that the mother or woman in the family. We do all these work. primarily so, I believe the outreach attribute to the very traditional

509
01:38:28.360 --> 01:38:48.110
divisions of labor in the domestics via, and also the gender ideology and culture in Hong Kong. And so women more expected to perform such kind of emotional labor. So I think it's not just in Hong Kong, but any other many other places.

510
01:38:48.110 --> 01:39:13.110
And so this is a short answer for that. And the second question. So, yeah, these questions often asked by my reviewers, okay? So that I didn't really. conduct observations in the families of that, my interview is because I I would have to say that it's extremely difficult to access the family. because they don't really like our. My informants don't really want me to.

511
01:39:13.110 --> 01:39:34.750
Exits, have access to it because they wanted to protect it, to protect the families. And also I make a methodological decision that I don't involve more people in the study given the risk involved it. in the present moment. So that is the simple questions. But then

512
01:39:34.820 --> 01:40:03.760
you also asked about whether there any any families that broke ties? Yes, So I have 2 cases. as I said, there's some front line protesters. They are being abandoned by the family, and those 2 cases are like protesters like that. So they are completely abandoned by their family, and one of the cases is a a a boy and a 18 years old her from his family. Just quit him from his school.

513
01:40:04.140 --> 01:40:17.959
Okay? So that is also extreme cases, I would say, but then the majority of the family they also want to. We can see their with each other. So they want to use different kind of method.

514
01:40:17.960 --> 01:40:42.249
and so the last one I may not. I may. I may not answer you directly, but then I wanted to. take on your point about the domestic and the public and the boundaries between these 2 sphere. I definitely wanted to break it, because I believe that. it's not just within the family, I mean political communications. But then, at the same time, it is how

515
01:40:42.470 --> 01:41:03.599
easy, or how open, or the brought the society, and how a society can upset different kinds of opinion. So if it's in that kind of society, I think I can't really educate my parents because of the family. No hierarchy. But then somebody from like the outside like kind kind of

516
01:41:03.600 --> 01:41:19.690
talk to him. Okay. So in a way, that's kind of family hierarchy was not that or so impactful and affecting our communications. But then I also wanted to stress, a point which I also stressed in during my presentation. This, that

517
01:41:19.730 --> 01:41:34.229
that kind of conversation, open conversations, or like more or what didn't often start the disclosing intimacy, whether it can be achieved or practiced.

518
01:41:34.230 --> 01:41:54.879
It's really related closely with the political environment of a society. So why I specifically look at a high risk movement is kind of responsing to it or to explore the limitations of communication within that kind of more constrainting political environment. So thank you.

519
01:41:54.900 --> 01:42:16.129
I'd like to address that question as well. Maybe the a a good context. Realization would be the age range or the generation of the parents that you have encountered in in in your campaign, because we can see that generational difference in knowledge

520
01:42:16.130 --> 01:42:45.740
between parents, young parents, and older parents, and in the data we see that some of their parents, who are relatively younger, are more open to conversational as compared to parents who are older or belong to the older generation. Another thing that we can look into. when you mentioned the concept, the Philippine Philippine concept of is the idea of authority, that when they are open to you.

521
01:42:45.990 --> 01:42:57.719
and yes, they are opening up to you, or opening the idea of listening to you, taking your paraphernalia and hopefully giving it to to their students or to their

522
01:42:57.750 --> 01:43:08.520
children. Rather, is that maybe because within your or in the cortex of your relationship with them, they are not in authority.

523
01:43:08.650 --> 01:43:24.370
But if we look at it in the context of their relationship with their children, they are in authority. So opening up to you may not necessarily be the same as opening up to the the the kids, the children.

524
01:43:24.370 --> 01:43:47.430
erez agmoni, because again, you are not related, and there's no, a familiar, familiar connection with you as compared to their connection to their children. So I'm being pessimistic about it that it might be at the facade outside of the family, but the dynamics, when it is already within the family, may be different. One.

525
01:43:50.810 --> 01:43:55.140
thank you so much for for the question. I

526
01:43:55.390 --> 01:44:08.759
it is very interesting, because, the Argentine is a Catholic country. But we can ask, what does it mean? Because it's like, we are like, most of the population is Catholic. But I

527
01:44:08.860 --> 01:44:20.899
it is not like the kind of Catholic practices that we imagine from the Fiftys, for example, it's like more a life catalyst. It's like a you go to church when you were uptight, and so on.

528
01:44:20.930 --> 01:44:24.359
But but you made a great point.

529
01:44:24.630 --> 01:44:47.029
because it is like a capitalism of Catholicism is like there. But in a specific moment, as it was in 20, in 2,010, with with the discussion of this, the same-sex marriage law, and also in 2,018 and 2,020, when there was the public discussion of the abortion law, Catholicism

530
01:44:47.030 --> 01:45:05.549
react and and show its power and its power to mobilize people to engage in the public realm. And and that. And in those moments you said, Okay, it is not so light this capitalism at all. So yeah, it. It's a a Catholic country, but

531
01:45:05.550 --> 01:45:13.410
kind of kind of light one. And if you compare with Brazil.

532
01:45:13.410 --> 01:45:38.229
Brazil has, like more Protestants, and present, but not Catholics churches, and in Argentina, even if you are like growing in the last years, as it happens in some Latin American country, it is not the same power that this has in Brazil. So it's like, it's a kind of mix, and it's what's not. So. So, yeah. And also the the thing that Martin mentioned

533
01:45:38.260 --> 01:45:52.279
the Pope, the current Pope is a it's from Argentina, and he was against the same sex, marriage in 2,010, but now it is supposed to be more friendly, and he regrets of being like.

534
01:45:52.340 --> 01:45:55.790
and that's position at that moment. Well, thank you for the question.

535
01:45:56.540 --> 01:46:07.860
Okay, we have time for one or 2 more questions. Anyone from the floor. Yes. we have some. Okay.

536
01:46:08.470 --> 01:46:33.490
there you go. Introduce yourself. I'm I'm leil from the University of Austin, also from the Philippines. But my questions actually for Felix, just because I know that The assumption is, children are supposed, are often more liberal, correct or liberal leaning with their values, but based on what you are sharing, seems to be their is more of a jihadi trend.

537
01:46:33.780 --> 01:46:38.770
Now, I was just wondering how they can supersede, or what factors, I suppose.

538
01:46:39.210 --> 01:46:45.230
are there to help them supersede the authority of the family. Given the

539
01:46:45.270 --> 01:46:53.730
Islam context of, you know, very like patriarchal, very like deference to the father, so like what factors exist

540
01:46:53.830 --> 01:46:55.890
for this third. Thank you.

541
01:46:56.100 --> 01:46:57.100
Thank you, Leo.

542
01:46:59.020 --> 01:47:05.949
Felix Roßmeißl: Sorry I I I could not really

543
01:47:06.840 --> 01:47:09.709
Felix Roßmeißl: could you? What, I don't know.

544
01:47:09.790 --> 01:47:33.700
Could you simplify the question? And it was my, my sound was not very good. So maybe it. Okay, is it clear now, Alex, is this? Okay? No, it's better. Yeah, yeah, okay, I'm not. I'm asking about how the deference to the father in Islam How that was flipped.

545
01:47:34.180 --> 01:47:38.790
so that the children, like what factors contributed

546
01:47:38.870 --> 01:47:44.469
the rebellion of these children, the like, the authority of their fathers and their family.

547
01:47:45.720 --> 01:47:53.440
Felix Roßmeißl: Yeah, okay, okay, yeah, yeah, no, no, no. I got it. Yeah. Yeah. Thanks. Okay. I I'm sorry.

548
01:47:53.870 --> 01:48:20.740
Felix Roßmeißl: yeah. Well, I I think it. It depends on the The political outlook of this movement, which is a kind of a revolutionary one, which wants to overthrow and the social order of this world, and to situate like a religious order, and the family as a whole, and especially the father.

549
01:48:21.330 --> 01:48:34.100
Felix Roßmeißl: is considered to be like a conservative  moment of this world which tends to preserve this order. And so

550
01:48:34.200 --> 01:48:37.819
Felix Roßmeißl: it's kind of a mix up of

551
01:48:37.930 --> 01:49:00.799
Felix Roßmeißl: political aspects and religious aspects. And and you have this in other religious movements to you have, like in Christianity in the early Christianity. You also have, like a criticism of the father and his authority. And then you have, like fundamentalistic Christian movements which are very

552
01:49:01.260 --> 01:49:31.050
Felix Roßmeißl: supportive of the paternal authority. So I think it. It. It depends on the context, and in which the religion is adapted. And, like here you have this super authority of God, which is attributed to be the highest authority at all, and which enables this revolutionary aspect of this a movement, and that is

553
01:49:31.140 --> 01:49:37.690
Felix Roßmeißl: like the legitimization for criticizing the the father and his

554
01:49:37.770 --> 01:49:56.820
Felix Roßmeißl:  authority. And then it can be adapted by, for example, adolescent a young man who are in struggle with the family or in the the father, and and then they can use it like as a weapon against their family authorities, you know.

555
01:49:59.410 --> 01:50:26.689
Which reminded me, Felix Veronica here. there's a very interesting paper on Indonesia and jihadist families. I'm going to send it to you. Yeah. I'll send to everyone for accountability. I'll announce it here. But but yeah, no, I because I edited this special issue on families in South, in Southeast Asia. So one paper is about Indonesian jet is families, and it's very.

556
01:50:26.690 --> 01:50:32.429
It just reminded me what Ruby is saying about emotional labor among women in the family.

557
01:50:32.430 --> 01:50:57.250
and how keen keeping is. Really it falls on the women and actually, in activism, right when when when parents are against activism, once the their activist groups that they approach the mothers. And once they talk to the moms. suddenly the relationship with the activist daughters or sons, it it becomes like smoother, you know. So it also appeared in that in the.

558
01:50:57.250 --> 01:51:13.060
So I'll I'll send it. Okay? So we're running out of time. the conversations are very interesting. We can continue this via email. Maybe I'll pass to Clarence for some announcements and tosing

559
01:51:13.760 --> 01:51:19.819
so congratulations to everyone. Can we give them a round of applause?

560
01:51:20.110 --> 01:51:37.049
we're coming from? We have an utterior interest to why we invited you over Aida, Felix, Louie, Mark, and Ruby right everyone on on this August or September. We will come up with

561
01:51:37.050 --> 01:51:50.160
the new issue on resilience and families, the dynamic nature of families in the Philippines under the emerald Publications Publishing Company, contemporary perspectives in family research.

562
01:51:50.160 --> 01:51:53.559
and we invited you over because you would like to invite you

563
01:51:53.890 --> 01:51:59.150
to come. We are going to come up with one book out of this session.

564
01:51:59.150 --> 01:52:04.520
and I am convinced the key Nick, is our editor, Myco. Editor. I am convinced

565
01:52:04.520 --> 01:52:29.219
that I think your contribution to a family studies will explain the discourse on the dynamics of why politics and family matter, and then we have to talk about it. Maybe this will be a volume 25 in the next few few few years. So thank you so much for being here, and I hope you will have a beautiful lunch together. We'll have a photo together. Okay, thank you. Thank you.

566
01:52:30.140 --> 01:52:31.000
Felix Roßmeißl: Thank you.