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 Excuse me, everyone show you now. It's a 5 30 now.

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heavy. Alright.

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so it's the 5 30, and I'm the chair at Kenya.

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I would this section entitled near the Human Capitality Source and the educational practice

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we call a

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checks presenter before your presentation. Our, you need to complete your presentation. In 15Â min

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we will be heavy you that way, anyway. When a stream is a depth depth, I will give you the sign

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me and I, for a colder one, means one, Miss depth man, storm is

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over. Okay, so that's pretty simple. The Congress asked me to do this text, but it will be time consuming. Can you do the text on the screen by yourself?

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No, we don't want to do it. Yeah. Suppose you are highly intelligent. So you already

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what is it reading a text so? we color. We got a

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sex agenda, the of allow me to introduce. The first pregender! Poisson! Gary Tolkien! Who was the the extra? President! President! She 0 4 is a

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and the second presenter is a professor at we her she

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who was an extra Vice Chancellor of Chinghawa University, Beijing and his co-presenter is way way away.

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and the so

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the subpoena has 2

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presenter, the first presenter, the article. Zimbabwe.

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who Who was an educator in a patient, normal university, she she can speak, a very good Chinese mandolin, and her! Co-presenter is the Marshall Kendall. They are from Japan.

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and the the the first presenter. is Jimmy Wang! He

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he is absent, but he he! He sent his call presenter

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 the and the but

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Vasodian, Paul and Bouhan.

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and

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The first presenter is a Kent. Sanjaya! From tungsten, and everything. He was the the tail or the ex section, and the final paper was what we were presented by. Dr. chaos in Jung

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from Quincy University, and he he can encounter a

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post. Them is a chemical freeman.

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so this will come. first. token.

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please oppose

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all right.

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 So

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one

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one little comment is that

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Pierre Bordeaux was the founder of R. C. O. 4 in 1,971.

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Because, you know.

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you can when you talk to colleagues, and they talk about Bordeaux.

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you say? Oh, of course he founded the organization that I belong to.

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and we talk regularly now.

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Okay.

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 Larry. Saha was supposed to come to this presentation as well, and we had divided up the material. But he wound up in the hospital.

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and so he's back in

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Canberra. I'm going to visit him tomorrow.

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so I'm doing it, all of it. Then.

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 Is there a way of getting rid of the

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to move it down?

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Oh.

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great

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 This is in essence an outline

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of the the issues that are associated with neoliberalism and its effect on schools, on children, on teachers.

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 in most countries.

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And so we start with

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globalization. where world markets

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 have relatively few restrictions on coronations

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and economic actors. But substantial consequences and restrictions on the periphery.

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And this produces or has produced.

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a neoliberal orientation

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with a preference for the private sector.

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When it is applied to the public schools.

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 it leads to educational accountability and commodification schools and education is a commodity that you buy. And we I certainly so have seen it in the years teaching in the university where students point out that they're the customer, and therefore they're always right.

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 And this in turn has led to externally imposed high-stakes testing.

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and which changes the nature of the

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culture.

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the climate in schools. particularly especially for teachers

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and school administrators. A transition from organic to contractual trust.

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Organic trust is the trust that exists in a command. Shaft

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and contractual trust. Trust

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is that which we find in the gazelle shaft.

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which produces then a hierarchy of distrust. People don't trust one another in schools.

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The the Federal level or the government level doesn't trust the States

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or the The school districts and the school districts don't trust the school, the campus administrators, and the campus administrators don't trust the teachers, and the teachers don't trust the students, and the students, of course, don't trust their parents, anyway?

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 so what

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comes out of it is a gaming of the system, an ie. Cheating.

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because think about it. If your, if, if if high stakes testing has been implemented with consequences, not for just the student, as it used to be.

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but consequences for the teacher and the school, including the possibility of closing the school

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and firing the teacher. The teacher is not willing to have his or her career depend upon

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the test. Scores of

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those little kids, particularly in high poverty, minority schools. And so the solution is to cheat.

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to take the test for the kids or Larry told had told me a story about Western Australia.

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The first week

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that high-stakes testing got imposed on the nay plan it was called

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 800 teachers were caught changing the answers on the scoring sheets

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from hopefully from wrong to right.

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Though we did a an analysis in the Houston Metropolitan area, where we found some teachers who

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changed answers from right to wrong.

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But oh, well.

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that happens.

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okay.

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Neoliberalism is reflected, as I have here in an educational agenda that favors, if not directly imposes particular policies of evaluation.

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financing, assessment standards, teacher training, curriculum instruction and testing

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neoliberalism emphasizes the expansion of human capital through coordinated systems of education intended to enhance the competitiveness of nations. The Gozy, writing for the UN. In 2,006 said that the High States test

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essentially high states for countries like Pisa and Thames and pearls.

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 countries that don't do well.

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Multinational corporations are not going to go to those countries to hire workers.

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They'll go to the countries where the students of fifteen-year-olds on Pisa do well.

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and so it behooves a country to come up with any way in which they can to get higher scores, and that may be in some countries by

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only letting students who were well-trained.

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 affluent.

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or come from the local community. And and we're not immigrants keep the immigrants from taking the test because they might not do as well, and that will hurt your profits.

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Neo Liberals

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trust the market forces, and they they. They assume that the private sector always does it right.

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and the public sector always does it wrong. If that's the case, why put funds into public schools.

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Why not make it more difficult for public schools to survive?

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Okay.

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okay, I guess I don't have a booming voice. Okay.

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accountability systems are essentially mechanisms of social control.

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Neoliberal accountability systems mandate mandates constitute an imposition of social control over the schools.

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neoliberal groups, pressure governments to require schools to implement external. evaluation systems not desired by the schools or the teachers that are used to control the actions of schools and teachers.

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 and what the first thing that happens is that teachers learn to teach to the test

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rather than teach to the body of knowledge that they think students should learn.

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The results are a series of unintended, participated consequences for the nature of schooling, teaching, and the implementation of accountability.

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Externally imposed. Accountability systems assume that schools and school personnel cannot be trusted. That's the hierarchy of distrust.

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They can't be trusted to teach adequately or raise student achievement. It's assumed that teachers are lazy

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that students are lazy. and if they can get away with not learning

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fine, if they can get away with not teaching fine. So you've got to implement a strategy that impels them to do what you want them to do.

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whereas most teachers actually do want their kids to learn.

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But what create, and they create and enforce a hierarchy of distrust.

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The public. As I mentioned before, nobody trusts anybody.

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Essentially. The accountability system converts the nature of trust in schools

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from organic to contractual, and there's a definition of organic.

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Oh, you know, I'm

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must apologize.

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I ran off copies

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of the Powerpoint.

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and to the extent that there's only a dozen, but

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Larry has the other other dozen, so

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come to Canberra to pick up the other ones.

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So organic trust is the assumption that the person you deal with

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shares, the same values and norms, and so on.

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That you do.

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In fact, trust is the tendency to give to somebody

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something of value of yours, and let them work with it or deal with it.

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If you don't trust somebody, you're not going to give them something of value of yours

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like a career.

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And that's what we're talking about with teachers

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or an education we're talking about with students.

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contractual trust.

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the bureaucratic and formally defined relationships. which have consequences. Draconian consequences if violated.

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and so morale plummets. teachers burn out

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as well as teachers commit.

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Essential educational crimes. they change the results. Now the the consequence of

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I've got to beat with this. Sorry 3 more minutes. Okay. Going to be a quickie

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up. The consequence is that teachers often, then.

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cheat!

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The the result is an an effect upon school culture.

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and you've got a definition up there, and you have it in the handout and school climate.

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neoliberal accountability systems change both.

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They change

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from a system, a normative system where people accept the the the normative order

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and a climate in which

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they have positive feelings about the school and one another. Those are all thrown out.

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 As I I mentioned briefly before, school personnel teachers and administrators don't want to have their careers dependent upon the actual performance of students whose competence they doubt, especially in high poverty. Minority schools.

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the hierarchy of distrust leads them to

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provide the appearance

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of learning outcomes not necessarily the attainment of that of actual learning.

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But of course, when they change, test scores or they cheat.

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The kid is the one who is most often the victim.

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because this is the the the child is identified as having mastered

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body of information, a body of literature.

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and he hasn't, or she hasn't. And so eventually it catches up to the kid

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that the kid can't pass later tests or can't

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hold on to a job or whatever.

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 And

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the question is, it also has effect to. And and this is, I'm going to try to summarize that very quickly. Yeah. that

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most people enter teaching for

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 3 things.

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teacher, autonomy

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that is being able to control the subject matter, that you're teaching

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job security and job flexibility.

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neoliberal accountability, weaken all the 3 things that draw people into teaching

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and the result, the autonomy that they they can't control what they're doing

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and what they're teaching and how they're teaching. And you get Job burnout. You get teacher turnover

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you get teacher cheating

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on test scores and loss of trust in schools likewise. most of the accountability systems for schools that do not perform well. The teachers get fired

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job flexibility teachers the

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often like the idea that they could spend the summer off. But if the kids are failing. then they have to go to summer school, and somebody has to teach the summer school.

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and so teachers lose out there. Autonomy and accountability are counterpoised.

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Some definitions of autonomy and accountability for you.

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and trust is the essential length.

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Trust is a belief that colleagues, administrators, and others of this school community can be leave, be believed, relied on, are competent at possible intentions.

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Trust can help balance accountability.

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but it has to include shared decision making

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the presence of transparency and openness. You don't cheat the teachers, and the teachers don't cheat the students. 1Â s

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and a leadership style that conveys that kind of fairness, respect.

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and concern.

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In other words, then, the relationship between accountability, which is, there's no reason to say that accountability should not

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exist.

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You need to have some way of proving to the public, to the taxpayers, to whomever

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that the schools are doing a good job

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likewise. There is no reason why you should not allow teachers to be autonomous

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to make decisions on their own. but you have to balance the 2.

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If you have too much accountability, you have cheating, turn over and burn out. If you have too much autonomy, you have chaos, little learning and student confusion.

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So we tried to show how a sociology of school culture.

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taking in account a balance between accountability, autonomy and trust, can help achieve accountability goals, goals while maintaining the autonomy of schools, teachers, and students. The key variables are that are that of school culture and trust.

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And that's it.

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I'm sorry

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I'm going to. Just

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so let's work out on the second presenter boy with.

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Where is my Powerpoint?

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Hmm.

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okay.

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yeah, thank you. Everyone for your attendance.

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The topic of the presentation that Professor Shea and I will be delivering today is the evolution and innovation of the values of of knowledge.

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Hmm.

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this one. Okay? Well.

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great. Thank you.

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 well,

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yeah. The environmental and ecological crisis have become a major threat all over the world. Human forces have fundamentally altered the planet's. biospheric systems triggering a

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a of ecological crisis

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and threatening the future of life

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on Earth, including that of our own species.

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Well, apart from those horrible things we have seen on TV or for Youtube. Actually, we are experiencing those abnormal phenomena and natural phenomenon in our everyday life.

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For example, Beijing, the city professor, she and I reside in it is experiencing the almost to summer. This year. The the local temperature is higher than 41 degree. So

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so that's that's really really hard. So

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well, we believe that

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the root causes of this crisis is our education system. In particular, the knowledge we produce and deliver.

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despite efforts to promote education as key to achieving sustainable leaves.

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Schools and high education systems continue to prioritize, workforce. supply for economic growth with the neoliberalism discourse embedded with this human capital theory embedded in the educational system.

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well, the fact that the world has the highest number of educated people nowadays in history.

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but it's the nearest to ecological breakdown.

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So more of the same kind of knowledge and education. We only compound our problems.

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To this end this presentation calls for re-addressing the significance of knowledge and the values of knowledge.

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We suggest that knowledge and education could be reimagined and reconfigured around the future survival of this planet.

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well, to this end an epistemological paradigm shift is required. There are several questions, we should think about

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which which knowledge should be which part of the knowledge should be continued which should be discarded, and which should be creatively reconstructed.

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the complete paradigm shift is required.

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Our future survival depends on our capacity to make this shift happen.

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we need to. You know, there are 3 aspects we need to explore, first, to to to develop a new understanding of the laws of the nature and its relationship with human beings.

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and secondly, to develop new knowledge, theories, technologies, and policies to change the relationship between human beings and the nature.

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and thirdly, to strengthen global cooperation, to solve the common problems, we are facing ways.

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So before we go into details of what we could do and what we are going to do now, we.

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it is better for us to review the historical forms of the values of knowledge, because history always teaches us how to deal with the current dilemma.

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Generally speaking, there are we. We? We divide history into 2 very general stages in terms of the values of knowledge. The first stage is the values of knowledge in medieval times, which is mainly theologically and teleologically oriented.

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During that time the purpose of developing and and learning knowledge was to prove the greatness of God, and the reasoning would subordinate to revelation, knowledge would subordinate to a face. Science was subordinate to theology.

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Just as Angles stated, the monks gained a monopoly on knowledge and education, so that education itself has a theological nature.

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The values of knowledge during medieval times influenced the curriculum and the pedagogy in medieval ages.

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During that time there are 7 arts

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taught in medieval universities. There are the trivial grammar, logic, and rhetoric which are mainly about

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learning of words. and there I was all quadratic

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 including arithmetic, geometry, music, and and astronomy, which are mainly about the outside world, the objective world.

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So

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cashier's orders. In about sixth century A. D. I wrote a paper named the choice of theology and the Secular Education.

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He tried to demonstrate that the 7 Arts curriculum mainly cited the proverbs of the Old Testament, and aimed to prove and reflect the greatness of the Creator and the existence of divine orders.

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Plato also stated in Republic that the 7 arts are all knowledge that can lead the soul towards the ultimate truth, goodness, and beauty.

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Well, the second stage is many In modern times

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the values of knowledge is to prove the greatness of men of human beings.

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 it is not simply to abstract experience into knowledge, but to raise hypotheses based on theory, construct its cognitive objects, and then demonstrate scientific theories and hypotheses with empirical facts.

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It is not intended to prove the existence of power or the power of the Creator, but to demonstrate scientific theories and hypotheses. More importantly, the values of modern knowledge are not only subject to God, but strive to to control, conquer, and rule the nature and the society.

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just as papa put it, there is the net which we throughout, in order to catch the world, to rationalize, to explain, to dominate it.

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The strengthening of human domain was seen, as was striving forward, meaningful

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curriculum, and the pedagogy. Modern times are largely influenced by the values of

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of knowledge. First, it forms a hierarchical structure of the knowledge mainly based on whether the knowledge could empower human beings to act upon the nature?

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So

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in the educational system people emphasize instrumental knowledge or despise useless knowledge.

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And what's all this?

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A value of knowledge restricts the purpose of education. Schools and higher education systems continue to prioritize work for supply, for economic growth

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over environmental sustainability. However. rational forms of knowledge are not the only way for people to understand the nature.

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the natural world, nor are they effective in describing the relationship between humans and the nature, nor can they be the only tool in human society to distinguish between force and the truth.

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Therefore we propose to form a new value of knowledge in today's educational system.

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there are at least 3 aspects

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of this new value of knowledge and most of the the insights. Actually, we, we refer to the traditional Chinese philosophy.

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So the first aspect is reverence and the respect for nature. Here is a quote from from the the the, the, the, the, the the, the, the

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who said, there is a limit to our life, but to knowledge there is no limit to pursue. What is unlimited with what is limited is an exhausting undertaking. We know in this still seek to increase our knowledge, we will be depleted.

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The point drunk would like, wants to make is that Well, the development and the progress of knowledge doesn't necessarily mean a conquest or victory over nature, but rather a perception of the infinite nature and our and understanding of one's own limitation. So this prevalence and respect is the attitudes of a limited human being's life to the, to the infinite nature.

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So Based on this, we should increase communication, conversation with nature, and enhance the health and well-being of nature, and thereby promote human understanding of themselves, thereby obtaining a safer and and a wealthier, and and and a happier life.

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and the second aspect is to promote the harmonious coexistence between mankind and and the nature.

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Confucianism on tourism holds different perspectives on this point, although both of them admit that. The relationship between mankind and nature should be. harmonious coexistence for Confucianism. they promote The the unity of man and and nature and endless life.

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measures even provide, provided a very specific approach, he said, something like  But the relationship between people and people is kind of sibling relationship.

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while the relationship between people and mankind and the nature is kind of partnership.

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so human beings are part of society, but also part of the the the natural community. So we should treat our people as kind of our relatives, but we should treat the nature as our partner as our partners.

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for tourism.

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who promotes the children equalizing all things. for them. Heaven and earth coexist with me, and all things are one with me.

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 While The tourism thought means that all things are different, but connected

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as one. This one is not an abstract

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concept. but it is different from from Plato's ideal world or Hager's absolute spirit. But the interconnection, the mutual influence and interacting of all things

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in the world. Hmm.

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so that's a very typical Chinese way. The Chinese philosophy to understand

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the world, to understand the relationship between between people and the nature.

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yeah. In summary, Confucianism and Tourism constitute an important content of Asian Chinese ecological philosophy. Confucianism takes human as its core, emphasizing the care and compassion for nature. Tourism is based on nature and advocates

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the following nature and been natural.

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The sense of these ideas is to strive for harmonious coexistence between human and nature. The third aspect is to empower human beings, to understand themselves by increasing self and knowledge.

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The the foothold here is actually the. It is a picture of of album, of

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of Harvard University. If you look closely to this picture, you would say there are 3 books, but the 3 books are are quite different for the top. 2. for the top 2 books. It's kind of the the open book so you could read the pages, however, for the book in the bottom. It's kind of like it's it's not a closed book, but the pages are not readable, and the the front and and the back

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covers Upwards. So what does that mean? I I asked. A professor from from Harvard, the Department of History. He told me that. Well, this represents 2 types of knowledge. The open book represents the knowledge about the objective word well, the the closed. The line book represents the

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the the implicit knowledge which is a knowledge about self knowledge about your soul, knowledge about your mind.

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Well, so, for for all the Harvard alumni should acquire these 2 types of knowledge, why is the explicit knowledge about nature? The other is the the implicit knowledge about self and Yan shuming. A very famous Modern philosopher! Chinese philosopher have the same statement in in his book, Education and Life.

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Well.

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since I have, like 2Â min left, I very quickly. So we should promote the educational approach to promote the new value of knowledge. which is to integrate arts and sciences.

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there are 2 aspects. The first is to blur the boundaries between different disciplines, and the second is to to change the paradigm of asking questions about the world. Well, the example here I

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I use actually, is the brain computer interface, which is also called Bmi brain machine interface, which helps people who has a deficit in vision or cognitive ability.

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because the the machine could help to to record and and and intervene the brain activity. well, raffle yest who is a professor in in in, in neuroscientist in Columbia University? He reached the several new concept and asked the several new questions. He asked. For example, whether

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this kind of technology would make people lose their free will that is, born as a as a human being.

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Well, he also created the the concept, such as in neural rights

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and call it new human rights. There are a few new questions like the spiritual privacy, self-identity, free will, fair access to opportunities for cognitive enhancement. It's actually

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so. The point here is that we should change our way of asking questions towards the words, okay, so here is the concluding remarks, thank you very much.

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So the next paper will be presented by shimbo and and the that's where I come in.

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Thank you.

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is 2 months.

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1014 months.

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You you can the the online participants can actually see you there. And that's why the microphone is a here. Okay? And you're happy to stand together.

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Thank you. Okay.

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just check in the camera. Sure, I'm back for sure. Okay, that's not good at all. Just, I'm not just

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okay. Right? Right? Right?

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Shall we? Sorry? Okay.

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Oh, hello, everybody. thank you very much chair of the session.

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thank you very much. Everybody. Attendance of this session. My name is Atkoshimbo. I come from Vassada University, Japan.

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Hello, everyone! I'm Mutzkotendo co-presenta. Miyagi! Queen Women's University, Japan. It's my owner. It's our owner to join this session. Thank you.

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Sorry title. It's my time.

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So our presentation is human capital discourse and cultural resources. A case study of family education in Japan.

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a purpose of this prudentation. Culture, capital, cultural resources are key thing when considering educational equity and an equal social condition, this study critically addressed human capital discourse, focusing on family education in Japan, inspired by the theoretical framework of sociology of education, especially Byzuela birthday.

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Okay, so neoliberalism and parental strategies in Japan and in East Asia, we have some common issues of neoliberalism and parental strategies declining birth rate, ideology or parentocracy. One of the reasons of declining birth rate in East Asia with complex modernization in the 1980 s.

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In Japan, since the neoliberal and now conservative discourses spread around the 1,900 ninetys.

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Social disparity, composed of economic, cultural, educational inequalities, became a social issue in Japanese parentocracy, family educational consciousness influences children's achievement and is reinforced in the marketization of education. The discourse of a disparity society, and the risk avoiding parent responsibility of neoliberalism

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and theoretical framework.

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In this study we propose a conceptual framework of vertical and horizontal relationship and cultural resources in the local context to examine a new frontier in the equality of education.

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cultural resources. Definition is like this, and we focus on cultural resources for child reeling and family education and redefined cultural resources in the community context with respect to the needs of children and families, regardless of the socioeconomic conditions.

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In this study we considered materials, symbolic goods, knowledge values, human networks and the interaction as cultural resources.

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family types and invisible pedagogy inspired by Buzzer Bernstein's theoretical concept of family types and invisible pedagogy, this studies, this study illustrates a way of creating creating a reading environment and a local community level and showed the distribution or a tradition of knowledge, of cultural resources.

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Bernstein's concepts are well known in the field of sociology. Of education, however, it is really referred to and applied in family research. In the Japanese social context.

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Bernstein considers a family role system through a communication code, restricted and elaborated with deep insight on the relationship between class structure and linguistic code.

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When applying the concept of family types and child socialization or control. In the Japanese context, traditional families are the traditional patriarchal families, having strong criteria in family status and power structure by age and gender

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by contrast. A person-oriented family type in the right side is common in modern families. In Japan, in person-oriented families, child socialization or control is based on an invisible pedagogy.

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The basis of control lies in linguistically elaborated individualized meaning. This is Figure one and the model of family types and access to cultural resources, left and right, vertical relationship and horizontal relationship up and and below cultural resources. Up with open, the down is closed.

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And this shows 4 dimensions, family types left down below. It's traditional family, patriarchal or traditional, the left sorry. Right below. This is person oriented. However, this is in a kind of but parental strategies is really strong in disparity societies.

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Therefore the right above is a kind of ideal mode of our, I mean consideration of cultural resources open to anybody. Thank you.

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An approach to create cultural resources in the community. The case of Adakawa, Tokyo to study discuss the findings of research work in Araqavaku, Tokyo, conducted between 2020 and 2022, examine unique cases in Alakawa. In fish the local government has tackled child poverty and enriched the cultural environment for citizens through library activities

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that promoterating in the community

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this study present to empirical research 194 questionnaires survey apparent consciousness and in depths. Interview regarding family reading, practice, focusing on elaborated family code in horizontal relationships among family members.

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Another cover. And over you please look at this right

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decent. Reg. This area has been the developed by the Tokyo metropolitan government family. Friendly environments, such as parks, library branches, and convenient facilities have been constructed for family with children.

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but the property is a serious issue. Here, child poverty Indicator. In Alakawa is ranked. The force among 23 was in the Tokyo metropolitan area.

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Public rivalry. Ada Kawaku is such an outstanding region in Tokyo. That is what's ravaged. The lobbying book city, Alakawa. Arakavaku has built a unique public rivalry named Yuen Nomori Arakawa. These are the photos of Euena Modi Library in Alakawa.

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also the photo of rivalry. There are many. picture books.

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A picture book is telling story.

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also the library.

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Okay? So we briefly explained the findings of our research in Arako downtown Tokyo.

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And this study also explores a reading and family education, especially focusing on the parent's awareness about discipline and the actual state of family education based on ambiguous research conducted in Anakova 2,020,

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and there are some. Yes.

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there are some, I mean questions. But the first I'd like to explain a disabled parent child relationship

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responses to the question, desirable parent-child relationship like this. Most of parents answered that it is good that parents listen carefully to their children's opinions and arguments where only a few

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parents, just only 8% said that a career, a parent child, hierarchical relationship is good.

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These results suggest a positive behavior of a horizontal relationship or parent child relationships.

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Next, one is expectation to our children. This poses to the question, what you expect of your children are like this, the most common expectations for the future of their children were to have a challenging job, enjoy hobbies and leisure time and build the Happy Family over 90% for each.

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Fewer parents expected their children to have higher education and high income and get high status or become famous

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so and focus on reading activities. Nearly how for parents do joint reading picture books, and the majority of parents recommend reading books

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in depths. Interview in Alakawa, from family leading to community rating case one Miss Fujiyama anonymous. It was blessed with a extensive rating experience. At an early age her mother and grandparents provided her opportunity to read fictional books.

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She read books with her young brothers and the sisters, and talked with them on the topics and characters in the book. This practice is considered a cultural activity with elaborated court because of self-directed discussion by the children themselves.

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Her home became a place of cultural resources through rating. Her elementary school also contributed to developing her leading and writing activities. Fujiyama is currently a university student and is keen to cooperate in leading promotion activities for children. In Tokyo.

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His 2 is farther reading to the Children case 3 is picture book information via S. And S,

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okay, so we are going to move to discussion. I will explain the empathical research of 194 parents in Tokyo at a core survey.

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This study investigated the body of parents orientation. Many parents prefer being a family where anything can be discussed rather than emphasis, position, or hierarchy among family members.

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This allowed parents to control discipline and educate children through an elaborated, sophisticated and person-to-person communication process.

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Expectation for children's future were not based on meritocracy, orientation of obtaining higher education, securing a job, good job, and attaining a higher position, or becoming famous at least in alcohol region.

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Rather there was a shift towards building a happy family and enjoying hobbies and leisure time. These findings of value orientation rather than the emphasis of educational success can be described as individualization of reproduction, strategy, a mode of emphasis on the personal happiness.

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In this.

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in this is 3 interview cases. We find it that the participant socioeconomic condition are not very prestigious. None of them use Tb. Or SMS that often, and they wrote early books to create in general experience. They have rich human networks that include family members. For example.

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a joint reading is not only done with the parent, but also with other family members, including grandparents and siblings. They enjoyed accessing public library, supported by libraries which demonstrate knowledge, accessibility, and human network resources.

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Discussion, 3. A cultural resources, public rivalry, the Article Award Administration play a important role in the establishment of the public network, including facilities and human networks

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we've had. we also found through the alcoa field research that the library in the local community can function as a cultural hub. Cultural resources are not only dental books, but also human networks. They include librarians, leading volunteers, and a safe and secured place for children and the citizens.

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Conclusion, as shown in the conceptual mode of family transition. In p. One. The pedagogistic. A discourse of over emphasis of a family responsibility is child relevant to privatization in the ideology of pentcuracy.

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And this is the last slide in Japan and many other societies. Children, students, and families have to face educational difficulties because of socio-economic disabilities regarding social inequalities and invisible power in society circulates and reproduce itself through education.

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The model shown in figure one considered an alternative way to access knowledge and cultural resources. The key words as civil society, empowerment, educational development with community-based resources and well-being for everyone.

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Educational research needs to promote theoretical empirical challenges to bridge knowledge, power, and education, which is this study's goal. Thank you very much.

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Thank you very much, Adri, that over time us?

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The first

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Paper would be presented by a person. Didn't.

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 Yes.

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this

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okay.

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thank you very much. it's our honor to be here, especially after the pandemic. So this is a after 4 long years, I finally have time to come, like also Taiwan. So my name is Pohon. I'm I'm

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The Co. Investigator of this project.

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I'm from National Taipei University of education

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the other authors cannot make it giving me the opportunity to share with you and then to have interaction with you guys. So the topic for today is global global citizenships, competencies.

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new immigrants use hybrid identity and just Justice

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County's observation under the globalization conditions.

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here is the content of this talk so pretty much. I'm going to provide some backgrounds of time want, for example, the immigration phase, and also

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the status of the research in Taiwan.

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And I'm going to talk a little bit about the motivations. And why should we care about this topics and also some lack of data on this particular populations.

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And also I will talk about the research purpose and also research design.

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I think this study is pretty much straightforward. As you can see, it's basically some survey results.

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And but

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there will be discussions and some conclusions based on this service studies.

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Right?

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As we have known the globalizations as a trend in the world. So we have

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people travel around in the in the globe

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in Taiwan, same thing. So we have immigrations from all over the world.

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So basically, we can break this down into 3 different faces. So pre-migration phase, which is before

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before 2,000.

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So it focus on the new immigrations, for example, from southeast Asians from mainland China's.

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The research focus on the biased.

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the Taiwan people have for this immigration.

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and also stereotype that these new migrations receive

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prejudiced

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6 stigmatizations and stuff like that. So how can we overcome these?

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That negative perceptions on the immigration?

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And then, later on, is the migration cycle of stage. So it's we were pretty much like 2,001 and 2,009.

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This is when the government tried to change the perceptions of this immigration. We're trying to the 66

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try to promote fairness and also financial support for the new immigrants.

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And there's a immigration stage which is active. 2,010.

398
01:00:54.580 --> 01:00:59.750
So this is when the policy, the policy of Taiwan's start to change.

399
01:01:00.020 --> 01:01:12.529
we try to embrace and church the new generations, as you can see after the migrations move to time. One. They will have new generations.

400
01:01:13.380 --> 01:01:18.009
How does they? Their scanners or their identity, affect their.

401
01:01:18.110 --> 01:01:20.330
for example, self-confidence in

402
01:01:20.370 --> 01:01:21.770
all right.

403
01:01:22.300 --> 01:01:29.290
maybe interc, and also their intercultural competencies. So these are the questions we want to know.

404
01:01:29.390 --> 01:01:33.430
 why is why is that case? Because the

405
01:01:34.090 --> 01:01:43.819
at one time Taiwan is very financially strong, so we have a lot of immigrations coming to time for financial reasons.

406
01:01:43.930 --> 01:01:45.839
so. But

407
01:01:46.110 --> 01:01:50.080
it's good that we ta want to become more

408
01:01:50.580 --> 01:01:51.410
morning.

409
01:01:51.830 --> 01:01:58.959
becoming like a more multicultural society. But the kids actually receive some questions.

410
01:01:59.020 --> 01:02:01.810
So, for example, sorry? Oh.

411
01:02:02.300 --> 01:02:05.810
oh, okay, that's right. Yeah.

412
01:02:06.370 --> 01:02:12.450
sorry. Now, you should stand right? Ok, that's fine.

413
01:02:13.110 --> 01:02:24.000
The new generation actually receives some questions. For example. Oh, where do they buy your mom? Okay, where is your mom going to a clean

414
01:02:24.370 --> 01:02:37.310
for today? So, as you can see, there are some impacts on the the new intergeneration. If you got this kind of questions. Would you actually val your identities in from your your classmate.

415
01:02:37.400 --> 01:02:44.550
or you just high your identities? Okay? So we are kind of worried about what happens to this, if migrations

416
01:02:44.620 --> 01:02:59.290
the second also the second generation here are some change in research topic in regard to the immigration and their their new durations. So at first there's some perception change. So

417
01:02:59.560 --> 01:03:00.430
from

418
01:03:00.810 --> 01:03:15.190
foreigners to locals of time one. So if you are actually born in time, one, how would you identify yourself? Would you just say, Oh, I'm going to section second generation. Probably not because of of all this. Your type of bias

419
01:03:16.520 --> 01:03:30.119
nowadays. Taiwan is trying to promote a new South East Asian. southbound policy, which means they are trying to Say that the new generations

420
01:03:30.280 --> 01:03:34.050
have some benefit. There are multiple

421
01:03:34.080 --> 01:03:44.879
identities. For example, they are they. They can be considered considered as Taiwanese, and they can be considered as like a Vennese or Philippines.

422
01:03:44.910 --> 01:03:48.079
they have multiple identities.

423
01:03:49.620 --> 01:03:54.629
Why is that a benefit? They can maybe speak 2 languages. They can

424
01:03:54.920 --> 01:04:02.309
track the rules back to 2 different countries. They might be familiar with both countries cultures.

425
01:04:02.710 --> 01:04:03.620
Okay?

426
01:04:03.750 --> 01:04:13.760
So the research population kind of shift from the immigrants themselves to their next generations, we kind of marginal

427
01:04:13.820 --> 01:04:20.529
as the multicultural or hybrid identity matters to these new generations

428
01:04:20.640 --> 01:04:31.389
today a fact that their self-esteem today affect their ethnic relationship with the Taiwanese kids and also kids from other countries. Okay.

429
01:04:31.440 --> 01:04:36.840
does that affect their intercultural competency? Is it actually

430
01:04:37.120 --> 01:04:45.050
like the government and says for the research chase, they they are actually better in their into cultural competency.

431
01:04:45.690 --> 01:04:46.410
Okay.

432
01:04:46.890 --> 01:04:52.470
so that's why we are interested in doing the this research

433
01:04:53.420 --> 01:04:54.250
all right.

434
01:04:54.820 --> 01:05:03.240
Another reasons for doing this is because there's a research cat. So Taiwanese government do have a long-term

435
01:05:03.910 --> 01:05:14.339
longitudinal track of immigrants. We do track about the status of the immigrants in terms of their financial status in terms of their well-being.

436
01:05:14.490 --> 01:05:20.410
But there is no specific data on the but new immigrations, whose parents, who

437
01:05:20.510 --> 01:05:34.209
we're from Southeast Asian countries. We do have them as a whole, like immigration on different various countries. But we don't have the South-east Asian countries specifically

438
01:05:34.460 --> 01:05:35.430
so.

439
01:05:35.550 --> 01:05:47.000
because there's the lack of empirical thetas. We kind of want to know this Taiwanese society. embrace and cherished, cherished the immigrations as the fifth general

440
01:05:47.210 --> 01:05:51.439
major ethnic groups in time. One. So we have yet

441
01:05:51.680 --> 01:06:01.470
Minnan Kuja weisen that's a pretty much the mainland China's immigrant

442
01:06:03.200 --> 01:06:10.269
of our original populations, and also new immigrations.

443
01:06:11.670 --> 01:06:12.930
Do we really

444
01:06:13.690 --> 01:06:22.910
do the do the new generation? Do they have to hide their identities. If the government is trying to promote and help the immigrants.

445
01:06:23.160 --> 01:06:23.820
Okay?

446
01:06:24.080 --> 01:06:32.130
The second question is, do the immigrants and their neutral new generation shape the values of time? One?

447
01:06:32.580 --> 01:06:40.580
If so, what are what values of difference between the new generations and also different ethnic groups in Taiwan?

448
01:06:40.830 --> 01:06:41.580
Okay.

449
01:06:41.820 --> 01:06:52.200
the third question is, does the multicultural or hybrid identities of the new generations have any beneficial or detrimental effect.

450
01:06:52.430 --> 01:06:54.519
Okay, so what are they?

451
01:06:54.770 --> 01:06:58.409
Okay? So that's why we are trying to ask this

452
01:06:58.510 --> 01:07:01.639
to do the surveys on these research questions.

453
01:07:01.860 --> 01:07:15.939
So like I said, it's a very simple study. All we do is we use some ballot and also reliable surveys to ask the new generations and also the local Taiwanese kit.

454
01:07:16.070 --> 01:07:25.920
So we have used these 5 surveys. One is cultural value skills, which as for as for 14 different values.

455
01:07:26.190 --> 01:07:46.760
 they the students have. Okay, the ethnic awareness and relations skill. So basically, we ask, do do you identify yourself as the Taiwanese? Or you? You know there's this cultural difference between your ethnic group and other ethnic group, so pretty much ethnic awareness.

456
01:07:46.950 --> 01:07:47.710
And

457
01:07:47.940 --> 01:07:54.419
how did you treat this relationship? Did you treat it with respect, or you have different perceptions.

458
01:07:55.360 --> 01:08:05.059
The third one is Chinese versions of the royal supper, self-esteing skill. So basically, how comfort, how do you?

459
01:08:05.330 --> 01:08:07.870
How confident you are? And are you?

460
01:08:09.120 --> 01:08:13.440
 How? How do you feel about yourself?

461
01:08:13.830 --> 01:08:14.500
Okay.

462
01:08:15.100 --> 01:08:28.230
The third one is Taiwan's cultural awareness. Also it pretty much that I do. You identify yourself as colonies, or what are the cultures that you are considered as Chinese culture.

463
01:08:29.100 --> 01:08:45.499
The last one is intercultural competencing skills, which we kind of developed this based on the Oecd Learning Conference of 2,030. So basically, it includes 3 sub-dimensions. The first one is knowledge.

464
01:08:46.010 --> 01:08:51.309
the second one is skill and attitudes with oh, second, one is skilled, sorry.

465
01:08:51.850 --> 01:08:55.879
and the third one is attitude and also values.

466
01:08:56.060 --> 01:08:56.730
Okay.

467
01:08:57.060 --> 01:09:02.559
so these are the 5 different skills that we have. So once we sorry.

468
01:09:02.760 --> 01:09:14.930
once we pass out the service to the students. We kind of collect back the data and kind of separate based on their responses. So we have 2 rounds of

469
01:09:14.990 --> 01:09:30.570
grouping. The first one is objective groupings, both. Basically, we classified the new generations based on their parents parents status. So if they have, if their that or their mom came from this.

470
01:09:31.340 --> 01:09:39.770
countries other than Taiwan, we will consider them as children of immigrants. Okay, so that's the first round of screaming.

471
01:09:40.150 --> 01:09:50.470
After we scream the we separate the Taiwanese kids and also the children of immigrants. We kind of ask their perception about themselves.

472
01:09:50.530 --> 01:09:55.180
So are you. Did you consider yourself as a Taiwanese.

473
01:09:55.550 --> 01:09:58.850
Okay, so that's the and empty group.

474
01:09:59.480 --> 01:10:04.559
Do you label yourself as multicultural or hybrid identities

475
01:10:05.050 --> 01:10:09.029
exactly like 2 2 identities?

476
01:10:09.220 --> 01:10:17.290
Or did you identify yourself as coming from other countries. Okay, so these are the 5 4 groups. Sorry.

477
01:10:18.630 --> 01:10:28.150
So after we separate into the the 4 groups, we basically done the non-parametric status of

478
01:10:28.620 --> 01:10:45.010
analysis. So 2 analysis. One is the overall group comparisons, which is very similar to a Nova. So we just want to compare the scores across different groups, and if there is a difference we will do the pulse of comparisons.

479
01:10:46.580 --> 01:10:49.230
So here are the basic

480
01:10:49.240 --> 01:10:52.769
back in my background information.

481
01:10:53.200 --> 01:10:55.300
As you can see, the group

482
01:10:55.750 --> 01:10:56.720
number

483
01:10:57.330 --> 01:11:07.550
divert a lot. So we have 282 students ident identify themselves as Taiwani students. And we have, like 45

484
01:11:07.920 --> 01:11:13.949
for new new generations as Taiwanese and also other groups.

485
01:11:15.360 --> 01:11:20.640
So 3 things difference. One is the cultural value difference.

486
01:11:20.910 --> 01:11:28.329
The other one is Taiwan is cultural awareness, difference, and the third one is the intercultural knowledge as we can. As we

487
01:11:28.450 --> 01:11:36.580
now, the intercultural competency is separate into 3 dimensions. So to answer the first questions.

488
01:11:36.730 --> 01:11:39.740
the the town is cherished that the

489
01:11:39.970 --> 01:11:46.920
new generation as a fifth at major ethnic groups. The answer is yes and no. Why?

490
01:11:47.020 --> 01:11:58.279
Because for the ethnic awareness and relationship and also self-esteem scores, the groups are very similar in their performance in their response.

491
01:11:58.470 --> 01:11:59.650
which means

492
01:12:00.070 --> 01:12:06.369
kids are actually very confident in their self. Self-

493
01:12:06.910 --> 01:12:07.610
okay.

494
01:12:07.780 --> 01:12:12.449
but there is. Oh, the story isn't that simple? So?

495
01:12:12.810 --> 01:12:25.699
But we do have a lower score on the students who identify themselves as Taiwanese, which is kind of interesting, because, even though they say they, they are considering themselves as Taiwanese.

496
01:12:25.890 --> 01:12:31.019
there are scores of the Communist cultures actually lower than the the other groups.

497
01:12:32.340 --> 01:12:45.449
The second question is, do the immigrants and their new generation shape the cultural values of time? One? The answer is, Yes.  But this is not necessarily a good one, because

498
01:12:45.480 --> 01:12:46.560
for the

499
01:12:46.670 --> 01:12:59.989
the new generation identifies identifying themselves as an Ionian students. They differ on these 3 value. One is self-improvement. They don't think it's that important.

500
01:13:00.080 --> 01:13:05.119
The importance of knowledge, and also the importance of democracy.

501
01:13:05.980 --> 01:13:14.620
Okay. one last question is, does the multicultural have an identity? Have any beneficial, detrimental effect?

502
01:13:15.060 --> 01:13:26.849
 yes, for those of students who identify them as having hybrid identity, they have better and intercultural competency.

503
01:13:27.130 --> 01:13:27.870
Okay?

504
01:13:28.190 --> 01:13:47.150
So the conclusion is, the data suggests that got a Taiwanese government is doing a fairly good jobs of promoting the multicultural educations. But there are some hidden effects. For example, the antique group. They still think the Taiwanese culture. We still need to

505
01:13:47.360 --> 01:13:53.650
maybe educate our or let them know that. What are the Taiwanese cultures? Okay?

506
01:13:53.820 --> 01:13:58.550
Why, the knowledge of any self-appointment?

507
01:13:58.680 --> 01:14:01.790
Improvement values are important to them.

508
01:14:01.940 --> 01:14:12.090
But there are some good things is the multi-cultural multicultural hyper identity is associated with higher intercultural competency or non-intercultural knowledge.

509
01:14:12.330 --> 01:14:23.040
So these provide some. This observation actually provides some directions for the Taiwanist multicultural education in the future. Thank you very much. Sorry.

510
01:14:31.310 --> 01:14:36.369
let's welcome. for the Canada to deliver his foundation, please

511
01:14:44.560 --> 01:14:45.570
you? Okay.

512
01:14:46.240 --> 01:14:47.150
this one.

513
01:14:47.870 --> 01:14:48.800
yeah.

514
01:14:54.160 --> 01:15:21.879
okay, almost the last one. We have 2 more. Yeah. it's a long day. Okay? the topic for my presentation will be when global mean local, the dialogues, dialogue between indigenous knowledge and global competition. Under this area. My name is Kent. I'm currently a professor westing of college education and also director of Major Institute Education. I was a director of for indigenous education

515
01:15:21.960 --> 01:15:27.210
from from national jong-y. It's my pleasure to present a paper on this one.

516
01:15:27.410 --> 01:15:49.120
According to my presentation, I will try to divide into 5 parts. The first one will introduction, second, one will be some issue related to globalization. The correlation and correlation. And I also think about what would be the real idea about indigenous knowledge. And how can they face to the global competition and also the conclusion.

517
01:15:49.140 --> 01:15:58.159
and I am leading Institute to try to create a indigenous, indigenous knowledge assistant. I will try to share with you

518
01:15:58.170 --> 01:16:25.179
to do some brief introduction. Taiwan. Indigenous people. It's just about 2.5% of top of total population. And I'm in judge of the 12 year new curriculum reform from 2,019 to 2,030. It's focused a lot on multicultural education. And also I have a great background on social education, a single ball, the issue related to global competition and also local identity.

519
01:16:25.280 --> 01:16:38.220
And also, I'm kind of did a research on Carl Ferry. And also, I have some idea about critical pedicatch, especially for pedicatch of the press, and how to empower the these many students.

520
01:16:38.320 --> 01:16:51.009
And also I'm also like to have some idea from that we call the cultural studies about popular culture media culture, and also some like movies from the Hollywood.

521
01:16:51.150 --> 01:17:12.000
And also really the final part will be how to be the legislative mercy of educational knowledge. So some kind of background of my research also mentioned something about the national curriculum and official culture. And what can we be? Some kind of tribal cultural bands? Curriculum for this indigenous people.

522
01:17:12.090 --> 01:17:16.340
and also mentioned about we call the culture integration

523
01:17:16.370 --> 01:17:23.710
approach. Try to really make them to become the mainstream one. So they have some kind of

524
01:17:24.100 --> 01:17:39.650
discussion among maybe mainstream culture, disabled children, and also something related to that. So there was something about indigenous culture, mainstream culture and global cultures so different kind of things related to my topic.

525
01:17:39.800 --> 01:17:59.399
So really, this one is something we call the melting part. Think about it, Osala boat a mosaic! But According to all the kind of literature I've been reviewed, indigenous, and I still remain is the disadvantage kind of status under this globalization and the marketization.

526
01:18:00.870 --> 01:18:11.060
Yeah, so this will be my major part. What I'm doing right now is how to create indigenous knowledge assistant and apply to the local tribe and schools.

527
01:18:11.370 --> 01:18:39.140
I have create a institute for indigenous education at National John Genesis since the year of 2,020. We have 4 major kind of mission, including how to do some research on triple knowledge, and how to do the tribal knowledge, management and transmission. And really, last, one is very important how to create some kind of tribonal connection with the mainstream knowledge.

528
01:18:39.190 --> 01:18:54.760
I got some grant from the government. It's a 4 billion dollars per year, just about the 200,000 Australia dollars budget every year to conduct research on creating an indigenous knowledge system.

529
01:18:54.950 --> 01:19:01.340
Try to balance what will be the traditional Western and the modern society. So there will be some key.

530
01:19:01.490 --> 01:19:20.229
issues. I'm doing right now. so I I through this 4 years. I'm being collect theoretical findings, including books related to indigenous culture, music, sorry and other traditional seminars, as you are also movies for sure.

531
01:19:21.000 --> 01:19:50.439
and I did about more than 10 kind of folks. Group discussion tried to find some ideas with some tribal members, also some deeper Samuel structure kind of interview, especially for Elder. just a focus on one's very small tribe. in Taiwan. You said it's called Joel Trot in Arie Mountain, and we hope to provide some good conversation on this tradition and modern, tribal and urban, local and global.

532
01:19:50.860 --> 01:19:56.450
So I give you some kind of the the trip of my

533
01:19:56.800 --> 01:20:02.049
picture. X called Tacho. A sexual language

534
01:20:02.450 --> 01:20:06.009
is how to become a Joel trial member.

535
01:20:06.080 --> 01:20:09.430
and we have 11 kind of categories.

536
01:20:09.470 --> 01:20:34.910
The first one is about narrative creation. Singapore. What will be a tribal language assistant? What we all know storytelling, and also literally works at least one part of the category. A and category B will be a ethnic history and try to pre cultural Us. And about tribal migration, tribal ethnic relation and tribal history, and also

537
01:20:34.910 --> 01:20:41.710
biography of the tribal people, and then the category C will be tribal autonomy.

538
01:20:41.900 --> 01:21:03.180
Think about the transitional autonomy, tribal and country, and also the habiters and low, and also the rise and obligation. The category d will be a key culture, acknowledged. Think about the Cuba is a Jo tribe language. It's become how to help the boy to become the main and also their traditional house.

539
01:21:03.180 --> 01:21:15.409
and also the default. T. 3 will be convenience, and the traditional workshop and category E will be lay living graphs, including the waving, the coding tools, the skills and technique

540
01:21:15.560 --> 01:21:27.809
and category F was about economic production, about their traditional kind of farming, hunting, fishing, collecting, and trading and other food cultures.

541
01:21:27.900 --> 01:21:31.800
Kirk is about the music and dance.

542
01:21:31.820 --> 01:21:47.780
including a dance, and like a folk song and the musical instrument in the seed performance coverage H is a social system, including the Heinips relations, social organization, and tribal education and life. Richards.

543
01:21:47.800 --> 01:22:00.539
category E. I. Will be very important. We call it ecological wisdom, including the ethnic ecology, and also the ethnic animals, and the print, including we called medical hers

544
01:22:01.000 --> 01:22:29.260
on the category, J. Including including the Religions and Ceremony, including a religion readers, and also reads with their culture, including they have the traditional one we called the which doctrine. It's also another little traditional knowledge and wisdom. The final one will be the indigenous kind of heductive category, including a domain scope and domain change a lot. So this is some part that we have doing this for the last 2 years.

545
01:22:30.360 --> 01:22:34.860
We try to use this one to probe, for why, some kind of frame form

546
01:22:34.900 --> 01:22:46.950
systematically to collect data and analyze just posts and interpret what will be the interaction among indigenous and language culture, knowledge and global commutation.

547
01:22:47.920 --> 01:22:52.570
But we have some. We called primary refraction.

548
01:22:52.770 --> 01:22:59.500
because we we have some kind of idea supported by the Government one, we us to find something

549
01:22:59.750 --> 01:23:12.490
highly related to the Western knowledge system. But really indigenous knowledge is, can really can compete or can compare with the domain of Western or Eastern kind of Nationalist. And this first one.

550
01:23:12.600 --> 01:23:27.029
the second one will be. We also got some reflection on how to provide holistic kind of preserative of traditional or the tribal knowledge without some kind of context, you need to program in a real kind of tribe.

551
01:23:27.050 --> 01:23:40.559
you can really see the differences. So we also find something very huge gap between we called academic literature, and also what will be the tribal everyday kind of practice?

552
01:23:40.630 --> 01:23:50.099
The first kind of reflection will be, because, like this one, we translate from the Joel tribe language to Chinese, and then English

553
01:23:50.120 --> 01:23:54.420
so sorry about it. Translation among different languages

554
01:23:54.480 --> 01:24:13.050
and the cultures is necessary, but also need to face some kind of diversified structural. So some are very important, very. You can really find exact the term to really kind of from the the tribal and your language to Mandarin and to English.

555
01:24:14.380 --> 01:24:20.919
The first one will try to. We right now, we try to really use the design model, and this kind of system.

556
01:24:20.940 --> 01:24:34.880
try to a practice one to the kind of tribal practice. So we kind of cooperate with some kind of tribal community, and also we try to cooperate with some schooling and curriculum, and also share with the teachers.

557
01:24:35.200 --> 01:24:52.749
So this is a kind of part we still keep. Keep the searching and refraction and looking forward to construct a new paradigms. So there's some kind of brief reflection we are doing right now. Yeah, this is kind of the picture. for the Joel tribe, the the code. Yeah.

558
01:24:54.050 --> 01:25:13.269
try to see about little things, and thanks for listening. I'm looking forward to have your feedback try to do this, since. So some brief idea about my 2 year project and how to do some conversation between the indigenous language knowledge and also the global commemoration. Thanks a lot, thank you.

559
01:25:24.700 --> 01:25:28.349
The final paper would be a

560
01:25:28.590 --> 01:25:37.110
presented by a Doctor Jung and his co-presenter is a doctor, Kemia

561
01:25:41.880 --> 01:25:43.159
out to the so

562
01:25:45.120 --> 01:25:46.270
tennis

563
01:25:47.460 --> 01:25:51.309
the camera with an online page. You are watching from this. Yeah.

564
01:25:51.500 --> 01:25:52.279
thank you.

565
01:25:53.630 --> 01:26:13.070
thank you. Everyone for coming. we must clarify. We need their doctors. we're Phd candidates. We talk to us in our office in training so we'd like to start by acknowledging the country. we'd like to acknowledge traditional owners, the or in Jerry people, the colon nation and their custodianship. The land on which we're meeting today.

566
01:26:13.190 --> 01:26:26.029
I would like to pay a respect to the elders, past and present. We'd also like to acknowledge the turbo Yago paper of me engine, otherwise known as Brisbane On which this work was was conducted. Sovereignty was never seated.

567
01:26:27.190 --> 01:26:45.050
This work that we're presenting today is very much aligned with the theme of this session about the 5 made amazing presentations that were just heard about the neoliberalization of the education sector. We have a particular focus on the Australian higher education system, especially in graduate studies.

568
01:26:45.440 --> 01:26:55.640
We'll touch on this a little bit later, but we like to put our positions here from the center, and so that you have a better understanding about where we are coming from.

569
01:26:55.700 --> 01:27:02.169
So we are 2 sociology Phd candidates. And this work frankly, has nothing to do with our Phd.

570
01:27:02.250 --> 01:27:28.509
I study sociology, childhood and sociology, death and dying and Camille studies, not the alternative food systems, sustainable consumption. Yeah. So we do this work as we feel the need for structural change in the higher education system. And this presentation is our most recent work of the series of protests that we have been doing series of resistance. We've been doing within the space of sociology education against the higher education system.

571
01:27:28.560 --> 01:27:48.410
some of those who know us would know the 2 of us have done a performance piece, a role play that showcases our experiences as higher education, a higher degree by research students, and especially through our encounters and engagements with higher education institutions. And we're happy to provide a video of that performance if you're interested.

572
01:27:50.300 --> 01:27:57.329
So we'd like to start by inviting you to reflect on your own experiences and your own encounters with universities.

573
01:27:57.540 --> 01:28:06.140
that from your positions and your engagement with universities you're in to think about whether universities are caring education institutions.

574
01:28:06.380 --> 01:28:19.910
if yes. Oh, I'm blocking the camera. Yeah. Sorry about that. So just to think about if yes, think about what do universities really care about? If not? What are they not caring about?

575
01:28:21.560 --> 01:28:28.969
Our experiences and the abundant amount of literature suggest otherwise that universities are not caring institutions?

576
01:28:29.600 --> 01:28:39.529
they instead face neoliberal erosion, and has, in fact, become heavily cropatized, functioning very much similar to business organizations in Australia.

577
01:28:39.750 --> 01:28:50.620
From a post-structuralist perspective, universities could be considered as dominant institutions where knowledge only in the Academia that produce and govern knowledge, production

578
01:28:50.860 --> 01:28:59.560
in terms of what knowledge can be produced and can be legitimized, and where whereas certain knowledge are simultaneously sidelined.

579
01:29:00.740 --> 01:29:06.320
The Australian contemporary higher education system serve as a perfect sample.

580
01:29:06.460 --> 01:29:18.249
What we have observed in recent years are conjointed and concerted, social and political factors, forces in marginalizing the value of social sciences and the creative industries in Australia.

581
01:29:18.580 --> 01:29:30.570
instead of supporting the flourishing and the continuance of these disciplines, university structures, adhere to neoliberal logics and operate as bizarre organizations to maximize the profit.

582
01:29:30.580 --> 01:29:42.809
This has led to a dangerous prioritization of certain research ones that prioritize and emphasizes the use, impact and efficiency that caters to a neoliberal discourse.

583
01:29:43.540 --> 01:29:55.639
Academic and research students especially subjected to this panoptic gaze embody logic norms and values of a corporate incorporatized academia.

584
01:29:56.060 --> 01:29:58.909
This become part of the academic identity.

585
01:29:59.120 --> 01:30:02.329
one basics productivity, efficiency.

586
01:30:02.540 --> 01:30:16.290
and one that one that when the private and professional life become boundless, bleeding into each other. Research students like us are especially at risk, as we situate in this race of training model.

587
01:30:16.350 --> 01:30:24.219
often with the hope of becoming the next generation of academics whilst facing the liminal career and employment outlook.

588
01:30:27.040 --> 01:30:38.089
So we wish to start with the new liberalization of the very beginning stage of the research train of people's research career. That's why I'm interested in the process of research training

589
01:30:38.600 --> 01:30:47.539
in terms of how it is framed by higher education institution. And, conversely, how is it experienced by university research students

590
01:30:47.830 --> 01:30:56.170
in this project? We thought to investigate a group of research-intensive universities that claimed themselves as prestigious in Australia

591
01:30:56.440 --> 01:31:13.369
for those who are not familiar. The group of 8 is composed of 8 top-ranking universities in Australia, including the University of Melbourne University of Adelaide University of Queensland, which we are from Monash University University of New South Wales, Australian National University, and the University of Western Australia.

592
01:31:13.880 --> 01:31:21.190
This group of a to university receives more than 70% of all competitive Australian research grants.

593
01:31:22.820 --> 01:31:30.300
So what we did in this project was that we looked into key texts about this university's approaches to research training.

594
01:31:30.630 --> 01:31:39.690
This includes the race of training policies and web pages that they have in order to support research students during their Research training Candidate chair.

595
01:31:40.030 --> 01:31:55.100
We gathered over 600 pages of text, including 38 policy documents and 8 web pages, very long web pages from 8. His trailing universities, department education and the organization of G. O. 8 itself.

596
01:31:55.670 --> 01:32:03.470
Where to unpack? How is recent training and support is framed, provided, and intended by universities?

597
01:32:04.250 --> 01:32:08.419
So aura data used are public available data.

598
01:32:08.600 --> 01:32:15.339
the documents are all obtained, openly and available on the university websites.

599
01:32:15.730 --> 01:32:28.539
What's interesting is that some universities have their policy locked and only available for their current staff and student to view. These documents were, of course, not included in the analysis for ethical reasons.

600
01:32:28.920 --> 01:32:40.810
but we thought it would be interesting to point out, and we might invite, like your reflections in terms of why these some of these documents that are specific to research training is deliberately made unavailable.

601
01:32:43.270 --> 01:32:55.090
Another thing we'd like to highlight is our a methodology in terms of how we approached these data. We took this opportunity to develop research in a highly iterative and reflexive way.

602
01:32:55.220 --> 01:33:02.960
We started with a problem-oriented critical discourse analysis developed by Lily, Hul Iraqi, and Norman Fairclough

603
01:33:03.020 --> 01:33:06.719
to understand discourses of higher education, research, training.

604
01:33:06.790 --> 01:33:11.510
how they operate, how they govern and reproduce the way higher education

605
01:33:11.840 --> 01:33:20.049
operates, and their underlying assumptions. We do so to unpack the issue of power and obstacles to structural change.

606
01:33:21.100 --> 01:33:27.669
What we also find important is that we are in no ways objective. Third-party researchers. In this case.

607
01:33:27.820 --> 01:33:33.880
higher education is a space that we work and live in a space that we invest our motions deeply.

608
01:33:34.130 --> 01:33:46.689
We'd like to highlight that this project technically does not exist within this and within the university system in a way that it does not have ethical clearance, it does not have finding does not have approval.

609
01:33:47.830 --> 01:34:06.680
This project itself is a form of resistance to the university structure, as it's not welcomed in the university space. Following satchel and colleague's approach of atlexivity, we innovatively approach this topic through an effective and reflexive approach to foreground our positions

610
01:34:07.290 --> 01:34:11.980
emotions and affect as researchers and also students

611
01:34:12.260 --> 01:34:34.379
responding to Hul Iraqi and Fairclough's encore. This approach features the systematic presence of the researcher date materials are not considered at faithful descriptions of the external world, but themselves as discursive enactment and formations that are resembled together to construct a particular perspective of the social world of higher education.

612
01:34:35.140 --> 01:34:58.450
This is also our attempt to our attempt to transgress the disciplinary boundary that we adopt a post-paradigmatic approach to research that enables collaborations of methods and critical appreciation of different assumptions, so that we are not bounded by a singular model of knowledge production to further reappropriate and relitimize the ideal way of academic research.

613
01:35:01.770 --> 01:35:10.539
So the first finding that emerge, I was University's consistent framing and emphasizing of success to universities. Success is often twofold.

614
01:35:11.140 --> 01:35:12.290
Nope. Sorry

615
01:35:13.270 --> 01:35:23.090
this prestigiousness is emphasized to the University's competitive status, especially through their financial success generated by attracting research grants and outputs.

616
01:35:23.140 --> 01:35:28.950
Research training, therefore, is often explicitly framed to be high standard and success oriented.

617
01:35:30.220 --> 01:35:51.890
The second layer of success is for students specifically to cater for this research excellence, students are expected to conduct a very specific type of research that generates any liberal use. Research not only needs to be interesting, useful, but also worthwhile. Research needs to be problem-oriented, having large samples, favouring stem subjects more explicitly and inexplicably

618
01:35:52.890 --> 01:36:15.030
to reach their full. Potential. Students are required to pay full attention to their research training caricature, treating like a full-time job. However, these policies or support pages have no intention to highlight the fact that research training stipends in Australia are consistently lower than the national minimum wage. Relaxation and not working are framed as self-sabotaging behaviors.

619
01:36:16.510 --> 01:36:29.579
Our second finding is how students can achieve the success universities want universities support web pages, have offered suggestions in terms of how students could achieve this success, and the ultimate responsibility is to the students and students alone.

620
01:36:30.370 --> 01:36:43.809
Everything, except for your research and candidate, is advised against including employment, which most students inevitably engage in during their canature to ensure financial stability and or to access professional development

621
01:36:45.030 --> 01:36:45.740
looks.

622
01:36:47.740 --> 01:36:48.750
I'm sorry with that.

623
01:36:48.980 --> 01:36:54.630
Students choices that attend to personal needs, such as part-time studies, are also strongly discouraged.

624
01:36:54.640 --> 01:37:19.350
Personal responsibilities are framed to be in tension and conflicting with professional ones. Students are warned to very explicitly that their professional lives will blend into personal ones, and it is the professional identity they will need to learn to prioritize. Yes, you are allowed to access support. But please remember, focus on your work, avoid getting caught up in socialized and complaining emotions and expressions are heavily pathologized as they interfere with productivity.

625
01:37:22.220 --> 01:37:42.599
and our last finding is that the universities reduce all responsibilities of the cancer to the students. Relationships with in Canada have been heavily marginalized languages used to describe university student relationships, feature, a strong consumption discourse of consumer experience and financial liability is often exhibited, front and center repetitively mentioned throughout the policies.

626
01:37:45.340 --> 01:38:08.499
Similarly, while some frame the supervisor student relationship as partnership, they are strong attempts to establish supervised professional instead of personal identity, highlighting the role as providers of academic knowledge, and refer students professional services, instead of providing pastoral care. In the case of personal concerns, supervisors of students are stripped from their personhood, and only meaningful, represented by the knowledge they hold.

627
01:38:09.500 --> 01:38:17.820
Some also demonstrate a strong lack of recognition and ignorance of what actual supervisor student relationship look like in practice like this example.

628
01:38:17.850 --> 01:38:28.989
So like this example at the bottom, above the side thing to recognize the powerless position students often have in supervised relationship with while portraying as a supervisor, as a powerless one. In this case.

629
01:38:29.070 --> 01:38:47.410
so, in conclusion, the support provided by universities almost seems to be there, but, like the online chat box at the bottom of the corner, in the sense that they appear to always be illusionary army presence of support, but in actuality or empty promises, one that seemed to be available as a formality, but rarely careful, meaningful or personal.

630
01:38:48.890 --> 01:38:50.180
Thank you.

631
01:38:51.080 --> 01:38:56.649
We wish to highlight that this is not merely a critical discourse analysis, as you have figured.

632
01:38:56.810 --> 01:39:09.230
it is informed by our motions, experience and resistance within the universities. We are angry and emotional because to some extent this work has is nothing revolutionary. It is not even new.

633
01:39:09.470 --> 01:39:15.329
The problematization and critique of neoliberal universities have been going on since the 19 nineties.

634
01:39:15.370 --> 01:39:20.509
Sadly, we have not seen any changes here diving anything has gone worse.

635
01:39:21.130 --> 01:39:25.659
As my colleague, Baker and Burke, A. UN. SW. Suggest in their forthcoming book

636
01:39:25.760 --> 01:39:34.560
the reimagining of more convivalal academia is urgently needed through careful theoretical and pragmatic engagement.

637
01:39:34.630 --> 01:39:52.969
especially to recraft the institutional expectations by engaging with the aspect that neoliberal universities have routinely marginalized and intentionally marginalized. For example, quality teaching and learning supervision, cross disciplinary collaborations, emotion, and care.

638
01:39:53.310 --> 01:40:12.929
This requires a collaborative effort from all of us who situate within these institutions, research students, early career researchers, senior academics to envision beyond personal success and achievement only. And this is for Academia to be sustainable and universities to exist as a public good.

639
01:40:13.680 --> 01:40:15.080
Thank you very much.

640
01:40:23.549 --> 01:40:26.920
A pretty well for me

641
01:40:27.020 --> 01:40:30.680
or Presenter Watson, and

642
01:40:31.110 --> 01:40:42.130
it's a giving us a wonderful speech and highlights. The the difference of neo depression, education, practice. So we should have a

643
01:40:42.250 --> 01:40:44.779
a minute theft. Luckily

644
01:40:45.190 --> 01:40:55.200
no section after us, so we may extend the Hebrew. Another is possible.

645
01:40:55.540 --> 01:41:04.819
All right, all right. So may I invite all, professor to sit in the front, please.

646
01:41:18.330 --> 01:41:21.420
Good.

647
01:41:29.129 --> 01:41:31.170
Okay. That.

648
01:41:32.730 --> 01:41:35.159
What is it that? Yes, it is.

649
01:41:35.379 --> 01:41:47.330
 your.

650
01:41:48.389 --> 01:41:56.009
All right. So I, the first question is from our online.

651
01:41:56.650 --> 01:41:57.740
audience.

652
01:41:58.770 --> 01:42:10.290
we got a question from the online audience. The question is, a teacher at all. Davos are regarded as a

653
01:42:11.610 --> 01:42:12.889
professionals.

654
01:42:13.160 --> 01:42:23.389
Can you give a quick comment on how near theibalism is undermining this teacher, for you know vision.

655
01:42:24.690 --> 01:42:28.040
So Whoa! Whoa! Whoa! The prize is answer.

656
01:42:29.379 --> 01:42:35.160
So I repeat.  so thank you

657
01:42:36.250 --> 01:42:38.670
a quick example of how

658
01:42:39.309 --> 01:42:42.759
neoliberalism as it implied.

659
01:42:45.930 --> 01:42:51.780
Okay, and this occurred in the last month

660
01:42:51.860 --> 01:42:56.289
in the Houston. It is this working

661
01:42:56.580 --> 01:43:08.030
 the largest school district in Texas is the Houston Independent School District.

662
01:43:08.090 --> 01:43:13.060
There's 200,000 students and 300 campuses.

663
01:43:15.139 --> 01:43:16.959
and

664
01:43:19.049 --> 01:43:22.010
it was taken over by the State

665
01:43:22.110 --> 01:43:32.980
this year. because one school of the 300 have not made the adequate academic performance.

666
01:43:34.680 --> 01:43:37.239
okay.

667
01:43:38.490 --> 01:43:43.390
A factory reject. Okay up.

668
01:43:43.620 --> 01:43:55.360
And and as a consequence, not only is the school district taken over, the superintendent was fired, the elected School board was eliminated.

669
01:43:56.200 --> 01:44:03.579
and then the State. under the pressure of corporate America.

670
01:44:05.230 --> 01:44:06.310
are

671
01:44:07.630 --> 01:44:16.889
said all teachers had to reapply for their jobs. Even if they had been teaching 20 or 30 years.

672
01:44:16.940 --> 01:44:21.499
they had to prove that they were competent enough to teach.

673
01:44:23.150 --> 01:44:32.199
and that, furthermore, no teacher would be allowed to develop his or her own lesson plans.

674
01:44:32.470 --> 01:44:38.130
The State would develop them with the advice of

675
01:44:39.470 --> 01:44:42.450
corporate representatives.

676
01:44:44.210 --> 01:45:02.560
Neoliberalism emphasizes the private sector. The private sector is now controlling the public sector of public education in Houston in 2,023.

677
01:45:02.690 --> 01:45:04.250
That's an example.

678
01:45:07.650 --> 01:45:26.740
anything else, anything? Yeah, I have a question I have. First of all, I would like to thank you all for your presentations. I think it's super impressive to see the yeah, to hear about all these critical thoughts, about how the how the educational systems are changing.

679
01:45:26.750 --> 01:45:41.349
my, I would like to ask the last presenter something. I like your presentation very much. I'm I know about colleagues of mine in Germany, young scholars who like discuss the same things.

680
01:45:41.390 --> 01:45:49.470
and at the at the end you made it look like this is not nothing new, but I think actually it is.

681
01:45:49.590 --> 01:46:17.320
It could be new, or it it it doesn't help to think about it in a way that a this has been happening for the last 20 years. So I think, using your discourse, analytical approach, and also looking into the analyzing, the, the, the practices, the institutional practices is very helpful and can make it very concrete. And my question is, what do you observe in terms of artificial intelligence? Is that how is that changing the conditions for these

682
01:46:17.320 --> 01:46:31.090
processes just by your observation, ethnographic observations. Do you see any potential to reflect on that as something that is maybe improving, or maybe making it even worse? But

683
01:46:31.110 --> 01:46:42.880
I think that is an element that is changing the conditions for this. And maybe, secondly, I was. I would like to just hear your opinion if you think that maybe also thinking about the concept of

684
01:46:43.080 --> 01:46:56.559
professions, classical professions as the opposite to maybe a more institutional, neoliberal, organizational approach can also be helpful to inform us to be resistant in these processes.

685
01:46:56.750 --> 01:46:58.080
Thank you very much.

686
01:46:58.420 --> 01:47:24.130
thank you for a question. So in terms of the artificial intelligence question, what I personally observing is that it's contributing a lot of stress in terms of teaching that we have the artificial intelligence tools that's available to students. But as institutions and as teachers. We do not have the capacity or the capability in that sense, or the skill

687
01:47:24.130 --> 01:47:59.049
to deal with these news or misuse, and especially that we don't have much room and space for professional development to engage with these new technologies, and I think, these discourse is sometimes very much reduced to students being lazy or The teachers are not bothered to engage with technology, which I believe is wrong. But again, it's the wider structural factors that's contributing to this seemingly individual stress or problems. in terms of the profession. question, I think

688
01:47:59.120 --> 01:48:13.929
academic is is increasingly becoming a overarching and all-encompassing profession that we're talking about, especially when you need to provide teaching supervision and that personal care care to students. And I think they're

689
01:48:13.940 --> 01:48:18.339
a lot that we can, we can learn from each other as academics and students.

690
01:48:18.370 --> 01:48:40.029
and that we we mentioned a little bit about interprofessional learning. So more concept relevant to the medical or healthcare field, but that could be, especially when we talk about the transdisciplinary learning some practices that may be observing some disciplines that could be used for other disciplines.

691
01:48:44.780 --> 01:49:06.229
I I guess the one thing i' to do with the AI. I agree with everything you were saying. I think the fear I see is as AI becomes more normalize is that we might see more decentralization right happening. And it seems the university so far doesn't have a response to that, either. And if it is more decentralized, I can see that benefiting

692
01:49:06.670 --> 01:49:29.440
that more corporate university model better. where does that put us? What? What you know. Where does that put us in that position as teachers, as educators? So I'm a little bit nervous about that. right? AI can be both good and bad, but so far we're not getting any training on how to use it. so that was interesting. And I think something else that you're saying, Josh. And when you think about the first presentation.

693
01:49:29.440 --> 01:49:46.929
about where's trust being built between the the students, between the early corrected and the supervisor, it's being eroded. So you know, I again, those interesting reflections, compare those 2 because we're witnessing that, you know, if trust is not there, how do you build those relationships. So I don't know. Sorry.

694
01:49:50.000 --> 01:50:06.780
Hi, good evening. My name is Trevor. I'm from the University of the Western Cape in South Africa. to all presenters. I really really enjoyed your papers. It was really interesting. And we I did not feel the time. So thank you so much for that.

695
01:50:06.780 --> 01:50:34.660
I'm gonna start with the last presenters. I am. I've I've taken down your email address that I'm going to find your supervisors and tell them that you clearly don't have enough work to do. Thank you very much, but just just to say I mean, I went to agree with with the with the earlier speaker, I think this is. It's actually quite amazing. I I think you know, I think it's important. I mean, you have the last last points you made about

696
01:50:34.660 --> 01:51:04.279
in terms of feeding emotions. And I mean, as a personally, I I'm becoming more and more concerned with generally how we think about a qualitative research. And now we sometimes leave out the role of the researcher especially almost the the conspicuous absence of reflecting on who the research is what motivates them, etc., etc. So I think it's definitely something that you know you need to to to push.

697
01:51:04.280 --> 01:51:10.219
And so, you know, I want to acknowledge and and thank you for for for for being so open and honest about that.

698
01:51:10.510 --> 01:51:20.839
I have quite a lot of questions, but I'm going to only adjust it to 2. So let me go to the third presenter

699
01:51:20.880 --> 01:51:53.450
paper. you use a a cultural resources. as your as your kind of as a concept. And I just want to to get a sense of. So what's what's so? What's the difference? Or is there a difference in your reading between a a cultural resources versus cultural capital. because I it was almost like an implicit question that was going to follow. And so I just wanted, if you can maybe elaborate because I I like that approach, you know, by thinking about resources rather than capital.

700
01:51:53.450 --> 01:51:59.270
So maybe if you can just elaborate on that. And then, lastly.

701
01:52:03.030 --> 01:52:26.359
This is the second present it's again to to to our colleagues. again, I I love the distinction. Well, not so much the distinction. Well, let's call it the distinction that you make between implicit implicit knowledge or at least explicit knowledge and implicit. Let's call it on each of you an implicit knowledge of self

702
01:52:26.480 --> 01:52:51.449
in your estimation. when we think about education and schooling and and learning communities in particular. do you? Which one would you prefer? We focus more on? Because in it it seems clear I kind of across the Board that this this kind of over emphasis on kind of content book knowledge

703
01:52:51.470 --> 01:53:17.189
rather than the implicit knowledge that you were talking about specifically related to our first presenter who spoke about this kind of testing culture. How? you know the focus is on, you know, teaching for the test rather than teaching, you know, for with with it is a self performance, learning, etc., etc. So that's also something that I think is very important. And I would like colleagues to please. Reflect on that. Thank you so much.

704
01:53:18.390 --> 01:53:26.129
Is there any further question for other agenda who are very distinguished, particularly? Gary.

705
01:53:26.160 --> 01:53:34.560
it's the well-known scallop and the posterior as well. and we also had a very kind. young scholar.

706
01:53:34.940 --> 01:53:36.850
for the question.

707
01:53:37.910 --> 01:53:38.740
Oh.

708
01:53:38.880 --> 01:53:42.370
yeah, sure. Sure. May I?

709
01:53:42.740 --> 01:54:11.940
Okay, thank you very much for your wonderful question. Because I I really want to mention Pel, who do because of the cultural resources and cultural capital is strongly related. However, we chose the world of cultural resources. There is a reason, and the cultural capital, of course, peer who do he? He is a wonderful researcher, and I. I hear that Professor Joking mentioned that the All the C. That the 4 was established by 97

710
01:54:11.940 --> 01:54:36.110
by 71 by Pearl Bridu, with other colleagues as a Oh, thank you very much, my favorite, too. And the reason all that we use the resources is like, we wanted to create a new frontier of educational inequality. We believe the power of education itself, but

711
01:54:36.110 --> 01:55:04.439
critical pedagogy, as he mentioned, or critical thinking, is that, or or sociology knowledge itself. It will be very important. And if we use the world of cultural capital, it's like a cultural reproduction theory always inequality is reinforced. Such kind of mode I would like to change, to consider the new frontier. That's the reason. But, as you mentioned, it is very related.

712
01:55:04.530 --> 01:55:17.010
and in addition, I would like to ask you, Kent, so can I add just a short one. He mentioned indigenous knowledge and global competition.

713
01:55:17.180 --> 01:55:46.319
I wonder if you say indigenous knowledge, and especially now we are in Melbourne, so I hear that more than 400 tribes of groups of aborigine existed, however indigenous knowledge put the contents of indigenous knowledge in the context of global competition. I would like to know the reason why you choose that I mean title from your presentation. But it was wonderful. Thank you. Thank you very much.

714
01:55:49.890 --> 01:55:50.820
Next, simple.

715
01:55:53.690 --> 01:55:54.460
yeah.

716
01:55:57.940 --> 01:56:24.279
well, thank you very much for your yeah. Interesting question. yeah, that's actually a very good one. well, I will. I will give you a very quick answer from the the Chinese traditional philosophy. Well, if we divide the knowledge into like implicit knowledge and explicit knowledge. That's a very typical Western way, you know. Yeah, to do that.

717
01:56:24.280 --> 01:56:52.119
So that means we will always find something which is opposite. So that means, if we do this part, we couldn't. We have to abandon. You know that part. So. But for the traditional Chinese philosophy, I mean, they provide a very a different way of thinking about this question. that's I. I mentioned that in my presentation, which is to integrate to integrate, you know, a

718
01:56:52.470 --> 01:56:55.900
the, the the Liberals, and also the social sciences.

719
01:56:55.930 --> 01:57:05.770
Yes, so. And also I. I mentioned the tourism statement like, you know, everything actually is is one together.

720
01:57:05.780 --> 01:57:07.180
So that means we.

721
01:57:07.470 --> 01:57:23.209
I mean the explicit cloud knowledge can transfer into implicit knowledge and and the other way around so, and if for the Chinese epistemological tradition. We attach a lot of value

722
01:57:23.350 --> 01:57:40.699
of self cultivation, and also the moral cultivation into even the objective learning of knowledge. So I think, for the Chinese traditional philosophy would provide some very good insight into this question.

723
01:57:40.800 --> 01:57:45.519
And I would also like to to listen to professor

724
01:57:45.930 --> 01:57:51.829
the audience. Yes, ideas about this question, yeah.

725
01:57:53.120 --> 01:57:58.729
from a Western perspective. And the only word is on the nanny, for it's a perspective.

726
01:57:59.800 --> 01:58:01.920
So okay.

727
01:58:06.510 --> 01:58:09.300
I suspect that

728
01:58:10.030 --> 01:58:20.170
 there is. There is actually a diversity in the western perspective that is

729
01:58:20.240 --> 01:58:22.500
not in in the

730
01:58:22.800 --> 01:58:24.909
western Quad Western.

731
01:58:25.310 --> 01:58:31.920
but rather one finds a diversity of orientations.

732
01:58:32.120 --> 01:58:34.160
including blending

733
01:58:34.420 --> 01:58:37.439
within universities

734
01:58:37.720 --> 01:58:39.909
or within communities.

735
01:58:40.350 --> 01:58:43.040
So in a sense, we

736
01:58:43.160 --> 01:58:47.589
we overdo it when we say, the West is this, and

737
01:58:47.630 --> 01:58:48.790
the East is.

738
01:58:48.930 --> 01:58:55.730
or Asia is this. I had a graduate student a number of years ago.

739
01:58:56.060 --> 01:58:59.140
 From Taiwan.

740
01:59:00.020 --> 01:59:02.889
His sister was a faculty member

741
01:59:03.410 --> 01:59:11.080
at one of the universities. I don't remember it. This is about 1,979, or 1,980,

742
01:59:11.820 --> 01:59:14.180
and he

743
01:59:14.440 --> 01:59:21.110
was questioning the Western model that said

744
01:59:21.160 --> 01:59:26.100
that the the difference between shame and guilt.

745
01:59:27.680 --> 01:59:29.790
and he compared it with

746
01:59:29.890 --> 01:59:33.510
 3 groups of of

747
01:59:33.520 --> 01:59:34.869
Chinese students.

748
01:59:36.000 --> 01:59:48.190
Chinese, American, born in the Us. Grown up in the Us. Chinese nationals who had lived in the who were living in the Us.

749
01:59:48.280 --> 01:59:57.240
Then he got his sister to get Chinese students who have never come to the West who were in Taiwan.

750
01:59:58.070 --> 02:00:03.710
and he's presented a series of dilemmas.

751
02:00:04.510 --> 02:00:08.120
One of them, for example, was that

752
02:00:08.260 --> 02:00:12.150
you have a child who is quite sick.

753
02:00:13.490 --> 02:00:16.709
You don't have the money to buy the medication.

754
02:00:17.710 --> 02:00:26.929
but you happen to go into a pharmacy, and there is a bag waiting for some other customer of that medication.

755
02:00:27.850 --> 02:00:29.360
and you take it.

756
02:00:30.630 --> 02:00:32.560
would you feel guilty?

757
02:00:32.960 --> 02:00:43.989
Would you feel ashamed? And so on? And the the interesting thing was that there was absolutely in his, and it was a large sample.

758
02:00:44.360 --> 02:00:54.700
absolutely no differences in the shame of guilt. Responses between Anglo-americans.

759
02:00:55.160 --> 02:00:59.379
Chinese born in the and raised in the us

760
02:00:59.560 --> 02:01:14.609
Chinese born in China, who have come to the Us. And Chinese have never been. So we, a lot of early research talked about this East-west dichotomy

761
02:01:14.850 --> 02:01:16.549
on shame and guilt.

762
02:01:17.420 --> 02:01:23.850
and he found it didn't exist anymore, at least in the 1,900 seventys.

763
02:01:24.170 --> 02:01:25.160
So

764
02:01:27.690 --> 02:01:30.920
whatever

765
02:01:33.040 --> 02:01:35.910
this is.

766
02:01:36.040 --> 02:02:03.480
yeah, I think this is very good one to just mention about that. Why indigenous knowledge? It could be something to deal with. This issue. Just follow just a joke. And, as I mentioned, I think ecological knowledge is something, I think, for global wellness that you mentioned last for is Esg. As I told you, it's some kind of elder for indigenous people in Taiwan. I think about everything. We'll learn everything we try to do right now within 4,000 of years.

767
02:02:03.480 --> 02:02:13.659
So that's our tradition, but it's your Martin, or post-modern. So that's very funny. So also this one related to what Dorking just mentioned about a they have on their trust.

768
02:02:13.720 --> 02:02:31.940
I think there's a trust. There'll be another in the trans. Of people. They trust the human being. They also trust the nature, so there'll be something in due to accountability, autonomy, something like that. So I think about ecology will be something for global competition. This some of my brief kind of conclusion about it. Thank you.

769
02:02:46.960 --> 02:02:50.040
This. Yes.

770
02:02:50.200 --> 02:02:54.910
alright. So any further question.

771
02:02:56.010 --> 02:02:57.320
Oh.

772
02:02:57.750 --> 02:03:02.480
so I the

773
02:03:10.050 --> 02:03:19.989
it's late, but it shows to be in to be there now. Actually, now I have a question to Professor at Walkin, because here,

774
02:03:20.090 --> 02:03:23.509
example, let me with some questions.

775
02:03:23.690 --> 02:03:37.320
I agree that it's we need to think a bit more complex than just saying, the one is the Asian version model, and the other so what? So I totally agree. But then you gave this example of.

776
02:03:37.380 --> 02:03:50.610
and you said that a big sample showed that students from Asia and students from the United States have no difference in their response. What they perceive as shame or guilt, and that

777
02:03:50.670 --> 02:04:08.119
a quiet time? Quite surprising. Because does that mean? What does that mean? Is, does it mean that is a natural phenomena, or, if not. How is that possible that they have exactly the same responses that that makes me curious?

778
02:04:12.240 --> 02:04:32.680
thank you so much. Like to, thanks to all the impressive center of presentation from the presenters. I also would like to acknowledge the last presenter. I can't really more feeling real fun to you because I'm currently a Phd student from what we call prestigious university. And

779
02:04:32.700 --> 02:04:40.439
I feel like it's more like the institution giving less, you know. Help

780
02:04:40.790 --> 02:05:09.859
to my research candidate, rather than giving a more stressful in terms of what criteria you need to make. So yeah, luckily, I have a very you know, Supervisor day humanizing human in terms of you know, it's seeing you as a human, you know, not like a a product to produce a research in a very impactful

781
02:05:09.860 --> 02:05:28.509
yeah, results. I I'd like to advise my question to the presenter from Taiwan. You're talking about the hybrid identity and the successful of Taiwan's governments in conducting you know their curriculum to the immigrants. 150,

782
02:05:28.510 --> 02:05:49.939
and you said that. yeah, you know. some of your question asking about whether you are at a level yourself, or as a tyrannous or non or hybrid. I just like to ask your reflection on this question, because this is just my my piano point of view, because

783
02:05:49.940 --> 02:06:10.299
what I will see is Do you think that this kind of question, because they're originally rooted from a different country other than other than Taiwan? You feel that that that kind of questioning people like, Are you? Taiwan is or not? just like putting everyone in boxes

784
02:06:10.310 --> 02:06:31.909
and highlighting or giving us some bolt binary. you know, like giving a binary opposition, or or trying to pull their out from their route. Do you think that Taiwan's government giving you, you know, enough space for them to embrace their cultural values? 150

785
02:06:31.910 --> 02:06:43.880
mit. Ctl. And outside the tyrannous values? Or do you think that the timeless government, trying to impose the national values and pull them out to from their original route. Thank you. 150.

786
02:06:45.550 --> 02:06:46.420
But

787
02:06:49.350 --> 02:06:57.529
thank you so much. I just wanted to ask a question. One last question.

788
02:06:58.930 --> 02:07:03.969
to to I think it's kin. There we go.

789
02:07:04.390 --> 02:07:24.030
I I I I really like the model, you know that that that you presented I mean I I and and I think it's also related to the second presenters. reflections on you know, kind of epistemological positions. And and I can see a lot of similarities in terms of, you know, thinking about learning and being in the world.

790
02:07:24.030 --> 02:07:43.320
you know, beyond kind of normative or Western ways of being in the world and learning, etc., etc. So I wanted to ask you. So the model that you ultimately ended up with you know what? How? How did you get the what inform that? And then maybe just a a direct question to you related to? That is a question around ethics.

791
02:07:43.320 --> 02:08:04.359
So were there any ethical challenges that that you experience, you know? Given that you know, it's clear that you know the Government would like you know you to, to, to do more well, to learn more about the community and to integrate. So were they technicalities that you needed to navigate? And how did you navigate that?

792
02:08:04.820 --> 02:08:06.110
Thank you so much.

793
02:08:10.530 --> 02:08:42.239
Hi, I'm sorry. I I know that you're very hungry. This is more of a common for the last presenter than a question. So I am C, and I am from the University of the Philippines. I'm actually an undergraduate. So I very relate a lot with the experiences especially. I'm still a researcher in trainings. in, in, in our department. we are subjected to do topics that I that this mandated to us by our professors rather than pursuing

794
02:08:42.340 --> 02:09:07.220
our own research interests, actually have. I I want to thank you for your honesty and for being candid. with regards to the emotions of the student researchers as well, I actually have a related research finding the balance between the and academic freedom, I think. the the clearances. the

795
02:09:07.480 --> 02:09:20.770
the ethics boards more than doing at experience for research is becoming a red tape in knowledge production. And I'm wondering how I can

796
02:09:20.980 --> 02:09:35.389
incorporate the emotions, the grievances of researchers and trainings like us in doing research, and I will get in touch with you and I will be citing your paper. Thank you so much.

797
02:09:40.400 --> 02:09:41.260
Wow!

798
02:09:43.430 --> 02:09:50.089
I guess I I'll just hold this in.

799
02:10:02.480 --> 02:10:12.160
Well, thank you for the question. In fact, that's the first question we received from the ethnic group and the ethnic committee members.

800
02:10:12.420 --> 02:10:26.819
Yes, the this research got questions when we send that to the ethnic approval, because there's running the dangers of actually asking the the new generation.

801
02:10:27.140 --> 02:10:30.520
Nirmali: That's me.

802
02:10:31.290 --> 02:10:32.330
Nirmali: Oh.

803
02:10:32.980 --> 02:10:41.369
oh, very sorry. Yeah. So

804
02:10:41.510 --> 02:10:42.470
Nirmali: hey?

805
02:10:43.920 --> 02:10:57.429
From the other side, I think I need to participate. So we are not trying to. We're not trying to characterize different populations. in fact, one

806
02:10:57.460 --> 02:10:59.570
We wanted to note

807
02:11:00.400 --> 02:11:23.249
in fact, the the the fact we wanted to know if there is some like disadvantage, not disadvantage, what they think about themselves. So the the results of actually rebelling their feelings. It's more important than like having this different categories. So,

808
02:11:24.580 --> 02:11:50.000
yeah, so they're actually some. So there's some actually benefits for having like multi-culture at the identification. So we are actually providing the empirical facts, results of like supporting the inter cultural education. So once we have this kind of results, we kind of want them to think the students will kind of want to the students

809
02:11:50.040 --> 02:12:05.589
to think about their own identities because we're not trying to separate them. In fact, we kind of want to remind the society that having intercultural is very important in terms of

810
02:12:05.820 --> 02:12:07.500
actually

811
02:12:07.970 --> 02:12:23.539
it's actually beneficial. For like into a cultural competency. So that's the goal. I I know it's we are running the dangerous of of having different categories. But the the benefits of revealing this results is actually, I'll wait the the

812
02:12:24.240 --> 02:12:28.619
 the dangerous off of that characterizations.

813
02:12:29.240 --> 02:12:53.779
if that's but even people might have to. That's sure feedback about that one actually to try to. it's a nice, indigenous knowledge. It's a very tough one. So, for instance, they have very traditional simulating, called the Bysp. It is including, like a cinema link dance, and also like, handle the tribal organization.

814
02:12:53.780 --> 02:13:16.700
So it's very hot. X. Me. Once, when you create a a system right now, you you need to UN citizenize. It will be holistic view for that. They'll be really kind of fit. The need and the real situation of the indigenous, and not under some kind of system, belong to the under some kind of Western Eastern kind of system. There's something in my mind, thank you.

815
02:13:19.510 --> 02:13:20.969
Can I see you?

816
02:13:21.710 --> 02:13:36.160
Oh, just thank you very much. Thank you very much for your time. Thank you very much, everybody. I'm so happy to give chance to to presentations. Thank you.