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Oh, I see, I see. Okay.

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Ok, good. Now. So first of all, let me give a brief introduction of my research. So the research focuses on how language can function as a vehicle to transmit discrimination against

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the migrants who do not speak the local language. Language is often a mark of intrusion or exclusion that interacts with race. This paper focuses on South Asian secondary students in Hong Kong and explores how language policies relating to non-chny students contribute towards discrimination against them. We argue that race intersects with language to produce a linguistic hierarchy which perpetuates racialized privilege.

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This linguistic elitism has 2 layers. Firstly, a perceived lack of anguish. Proficiency is used to justify the limitations placed on South Asian students, ecosystems

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to educational and career opportunities regardless of their actual and English competencies. Secondly, a perceived low level of Chinese language, just like English, becomes a barrier for these students in the attempt to have educational and curry opportunities. But on top of that

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Cantonese which is the local spoken language is further used to justify exclusion of South Asian students who are perceived to be not proficient enough in this language to be included.

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Paradoxically, such racialized, privileged, Sorry! Such a racialized privilege is and is hidden under the V of a meritocracy and educational equality. The requirements for English and Chinese proficiencies are normalized to shift the burden of achieving in this constructed linguist hierarchy to the South Asian students themselves.

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it is perceived to be the responsibilities of individuals, to master to 2 languages for social intrusion and upward mobility.

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The myth of meritocracy is not new, however, the Hong Kong case is more complex because the students are subject to not only one, but 2 linguistic ideologies masking racialized privilege under the facade of competition

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and selection on equal grounds.

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In this presentation I first conceptualized the discussion with a focus on the South Asian communities in Hong Kong. I then discussed the conceptual framework of racialized privilege, and how it is transmitted through linguist in ideology. The research methods are explained in the next section, followed by research findings of how Hong Kong's education policies construct a linguistic hierarchy.

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The presentation concludes with discussion on how racialized privilege is normalized. So the setting.

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Who

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so? The Hong Kong, 2,016

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population by census reported that Ethi minorities make up about 8% of the total population of 7.3 billion, with about 584,000 people, nearly 14.5% of the ethnic minorities and South South Asians with Indians accounting for 6.2 Nepalese Po from 4%, and Pakistanis 3.1%

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of all the non-trained immigrants that sit settlements in Hong Kong. South Asians are the largest group, and their numbers are fast growing.

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They are often negatively stereotyped and marginalized in employment, education, and rights racism against salvations on like in in in online discussion, forums also prevails.

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The presence of saltations in Hong Kong dates back to early British colonial rule in the nineteenth century, when the British Administration recruited them to serve in government departments and other South Asians, arriving as sailors and soldiers

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and traders sorry, and after Hong Kong's hand over to China in 1997, many South Asians continued to stay in a city. They maintain close ties with their countries of origin, and brought in more fellow countrymen through Ching migration.

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As for the ethnic minority student population, they are around 46,000 full time students in Hong Kong, and their school attendance rate is considerably lower than the whole population. In the pre-primary and post secondary level.

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In 2,011, the dropout rate of Chinese was 6.4% compared with 15.6% of Pakistanis and 20.6% of Nepalese.

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And despite an array of factors challenging the academic attainment of ethics, minority students. The Education Bureau of Hong Kong, in short, Edb.

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Places a l-sided emphasis on the inadequate language, proficiency of these students with a problematic stance that such gap in language can be overcome by individual efforts.

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While Edb is right in pointing our language as a significant barrier. It is mistaken to target in the widow efforts rather than a system.

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and the conceptual framework a race is is not a biological reality, but a cultural one that persists as a reference to categorize people based on certain physical characteristics. Racialized privilege remains a systemic and persisting structure that reinforces a racial hierarchy that prioritizes certain races.

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Brazilized privilege is not merely an individual identity, rather it is the predominant identity entrenched in different situations.

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and such privilege persists and remains opaque through the workings of different facilitating factors

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beyond race that transmit the advantages and preferential treatment enjoyed by certain racial groups. And this paper focuses on linguistic ideology as one essential mode of transmission

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sophas. Night defies linguistic ideologies as sets of leaves of our language articulated by uses as a rationalization or justification of perceived language structure in use, so language operates as an order of indexicalities to engender an ethnolinguistic hierarchy.

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Pimental defines 2 language ideologies. The first, one is language ilitism.

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which is a legacy of colonialism that represent English language as superior

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a language of intellect and enlightenment. The second language, ideology is fee of language which is a form of xenophobic sentiment that migrants are resisting. Assimilation, thus arousing fear among the dominant group who claim that they do not understand what the migrants say.

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England's proficiency of immigrants in Hong Kong is often racialized to become an appraisal. Criteria of cognitive capacity, and even personal worthness

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accents are not only about communication, but rather about power and exclusion.

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Marginalization and ordering. Racism and discrimination. while having an accent alone, might do not necessarily mean an individual is recognized as for it.

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But when Xin is associated with non-white scheme. it often involves imaginings of a third World homeland.

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and conduce some negative reactions.

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So a brief introduction of the methods. This paper is part of the larger research project on the academic trajectories and identity negotiations of migraine students in Hong Kong. Data for this paper are drawn from a review of education policies relating to Asy minority students, and my long-term ethnographic research with Chinese up with a South Asian youth in Hong Kong

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and Research findings does research as identify 2 language ideologies that constrain South Asian's educational pathways in Hong Kong. The fourth one is the so called extended English elitism

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due to bridges, colonial regime, English rises the position of high language in administration and legislation, and becomes a dominant language. In economic, professional, and education sector.

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however English has a prestigious status only when attached to whiteness.

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It has been reported that when ethic minorities seek jobs in Hong Kong. The English is often undervalued.

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Ethnic minorities of color, even when they are fluent in English, do not enjoy the privilege.

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The essent English is devalled and negatively impacts the educational. Curry advancement, as an Indian student told me, here is what is that?

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My English is ruined. But somehow Hong Kong. Chinese people don't think my English is good.

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Good Angus means British or American English. Perhaps it's because of my accent. Sometimes people say they don't understand English. Occasionally when I spoke in Angus to them. To someone. He frowned and asked, Do you speak English? Maybe he really didn't understand me, or maybe he just read to go. My accent, I don't know.

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So under the workings of language ideologies, good English is narrowly referred to standard riches and American English non-standard English becomes a means of ordering to marginalize every minorities.

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and the second language ideology is Chinese elitism. He, dB. The Education Bureau in Hong Kong officially name ethnic minority students, non Chinese-speaking students or Ncs students. In short, so this label underscores linguistic identity to define ethnic minorities in education system and stigmatizes them as linguistically and academically, not speaking, Kantonese.

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and the term not only creates a binary of Chinese versus non Chinese speaking, but is also a misrepresentation, because many salvations do speak Cantonese, especially those who are born and raised in Hong Kong. But this fact seems to be ignored by Idib and the Sozadi at large as a student who is very current in candies, rejects the terms.

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he said. I'm confused. I speak Cantonese with no accent, but I'm still referred to as non Chinese speaking, you can call me non Chinese, because I'm not ethically Chinese, but no one Chinese speaking. I have an issue about that.

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Another Napoli student shares similar sentiment, he said. I found it was offensive. Why, Highlight, non-christ speaking? Can I call you known English speaking just because you aren't a Nat this week of English.

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So the comments of these 2 students have highlighted how this changed language deficit discourse is tied to race.

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and not worthy is that students in international schools in Hong Kong, even if they do not speak Chinese, are never called non Chinese. Speaking in contrast, as in minority, students in perfect, satisfactory schools, even if they speak Chinese, are officially, we refer to as non Chinese speaking students.

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So this deficit discourse also ignores differentiation in Chinese language skills of South Asian students.

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Many of them speak reasonably good Cantones, but need more help in reading and reading and writing Chinese. and it often ignores many factors that limit the Chinese learning opportunities of ethnic minority students, for example, the segregation between Chinese and non Chinese students in the education system.

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so nonetheless.

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the educations of Portmachus or ethnic minority. Students are largely built on this deficit discourse and ingested challenges lacking in language competence.

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For example. Bdb. Has 5 major support measures or ethnic minorities. Out of these 5 major support measures.

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4. Focus on Chinese language. So to give you a a few examples, so, for example, a measure, one is to help N. Cs non-channy students, non-change-speaking students to overcome the difficulties in learning Chinese as a second language.

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And then

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there's a measure which is called articulation to multiple pathways. But then, when it's when it refers to multiple pathways, and if you go into details, it only refers to obtaining Chinese language qualifications through different local and international public exams. Right? So you can see there's a very

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a severe lopsided emphasis on Chinese language acquisition. and the language that this language

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deficiency of the stance also justified the concentration of South Asian students in the so-called destiny excuse. So they are segregated from the non-chinny students

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and paradoxical. The Edb reduces the segregation to parental toys. They said that parents should have like chosen the mainstream Chinese schools. But this is not true, because we found that

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many kindergartens are reluctant to amid salvation. Students, for example, intervals are conducted only in Chinese. so

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we would like to

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make some concluding remarks. So we have illuminated how language serves as a silicon vessel to create, sustain, and transmit racialized privilege. Language is understood to be something that can be learned and mustard, and has rendered a neutral criteria for social intrusion. So it seems to be neutral, because it is assumed that the local language can be learned.

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and if you do not learn it, it reflects your reluctance to learn it, and does your reluctance in assimilation. But language deficit is an ideological construct imposed on ethic minorities. Accent and frequency are subjective factors to a certain extent, and what appears to be neutral is, in fact, discriminant.

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discriminatory, but exactly because it appears to be neutral, it remains persistent and obscure, and because of the invisibility of racialized privilege lies in the

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lies in the normalization process of hierarchy. So in the contest of Hong Kong such a normalization process is supported by the social values and discourse of meritocracy and self reliance, and further endorsed by the language policy

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and give one in its analysis of education policy in England states that racial inequality is texts distinctly substructured in education, policy, and cautions against this kind of hidden and challenged everyday racialized privilege to count in challenge everyday, implicit, racialized privilege, unreflective, discriminatory behavior must be made visible and restricted.

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and restore and resist it by recognizing the power relations within the saucering direction. So to this end this paper is examined. The interaction between racialized privilege and language ideologies, and reveals how language served to that, to my social dominance of certain as the linguistic groups. So thank you again for this opportunity to share my research with you, and I look forward to your cabinets. Thank you.

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Thank you very much. Dr. Yi, so Next we will have to be as young son.

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Oh, sorry are you?

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Tobias is present, remotely. So I I don't have to do this right?

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Right?

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Tobias Jansson: Yeah, I'll share my screen. Yeah, yes, please.

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What? How do I show up at Zoom?

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Tobias Jansson: I think you have to close your share.

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I think that's over.

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No.

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So

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the of this.

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Hi, how do I get to the zoom? Yeah. yeah, we have one wallet there, color covering, 2 2 rooms. So yeah.

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Tobias Jansson: you should be able to share your screen now. Yeah.

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perfect. Okay, when you're ready, please.

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Tobias Jansson: Thank you.

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Tobias Jansson: Thank you for having me. I would like to. I would have liked to be there, but I'm very pleased to be able to present my

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Tobias Jansson: a pretty.

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Tobias Jansson: my paper today, which is about landing language as an ideological fancy.

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Tobias Jansson: where I talk about the role of Swedish language within the Swedish refugee settlement program. My name is to Vice Jansen, and I'm a Phd. At the department of Social work at Gottlenburg University in Sweden.

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Tobias Jansson: And so today's paper I'm presenting. Oh.

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Tobias Jansson: the, it's a study. It's based on a study with the

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Tobias Jansson: 12 in-depth interviews with newly arrived refugees recently have received and participated in the Swedish settlement program in Sweden.

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Tobias Jansson: So just I will go very shortly through the context and settings because

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Tobias Jansson: we have a limited time. But the newly arrived people in Sweden have a right to measures and payments if they for 2 years, if they participate in a so-called establishment program.

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Tobias Jansson: And this program is aiming at the integration or to

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Tobias Jansson: promote the establishment. It's a of the newly arrived people in the labour market and in the society. This program pretty much follows what otherwise could we see as a labour market program

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Tobias Jansson: where newlyra people are

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Tobias Jansson: given? Intervent intervention, it's the wrong word, but giving the access to language, courses, work, training, and education, and such in order to

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Tobias Jansson: and established themselves in the Swedish society.

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Tobias Jansson: But at the same time they are.

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Tobias Jansson: There are demands. Put them on them when they're participating in these programs where they can be

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Tobias Jansson: punished or getting fines if they don't participate actively in these different

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Tobias Jansson: parts of the program. So the studies focus what?

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Tobias Jansson: Pretty much trying to understand how newly arrived people experience and attribute meaning to language proficiency within the settlement program. Because one of the main parts of this program is said to let newly route people learn the Swedish language as soon as possible, in order to be able to get a job and become self-sufficient, and thus establish them in the labour market and in the Swedish society.

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Tobias Jansson: And when I look at these experience and I discussed them in this paper, I drawn Slavo C. 6. Concept of ideological fantasies.

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Tobias Jansson: trying to understand what language pretty much becomes for these people, what it's given, for, what meaning it's given, and how it orders the Swedish society in relation to the settlement program.

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Tobias Jansson: So something short about ideology and ideological fantasies from She Sheikh's point of view.

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Tobias Jansson: So when he talks about ideology, he sees the world as a heterogeneous contingent reality, but where ideology tries to patch them this together into a seemingly harmonious whole.

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Tobias Jansson: So the ideology, ideology, from his point of view, presents the subject with the illusory, what he calls a census communities, that that is a feeling of being part of an harmonious collective as a harmonious. We.

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Tobias Jansson: And

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Tobias Jansson: it could be a a neighborhood. It could be the nation or it could be a global. We but the ideology depending on which it is present subject with this kind of

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Tobias Jansson: a sense of being part of this harmonic, we.

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Tobias Jansson: But as Sheikhs departs from his ideas that it's never totally possible to be identified with his collective and become a part of it. Instead, we all are characterised. Our being is characterized by primarily lack.

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Tobias Jansson: which means that even if we try to become part of a nation or a population, we will always feel a lack and a need to feel the slack with something. and that's where ideal called fantasies comes in from his point of view.

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Tobias Jansson: according to shichik ideological fences, presents the subject with external objects which can fulfill their lack. It could be getting that job you want, or it could be. In this case. We're going to talk a little bit more about language. How this can come away to

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Tobias Jansson: feel the lack which is needed to become part of what is could be understood here as the Swedish community.

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Tobias Jansson: But what he also stresses is that these ideological fancies mask that every ideological system have internal inconsistencies.

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Tobias Jansson: a liberal ideology, ideology can't mask. You can try to mask that. There are always going to be structural inequality on the labour market, for example. But according to him, these ideological fantasies can provide the subject with an idea that oh, no, there are external objects which are the explanations for these inconsistencies. Instead of

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Tobias Jansson: not being able to get a job because of a liberal ideology, the ideological fantasies can

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Tobias Jansson: make external objects, such as

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Tobias Jansson: harsh competition, the object, or the reason for not being able to become a workers subject, for example.

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Tobias Jansson: so moving on to the language proficiency within the settlement program. This really settlement program being presented or it's structured in the whole settlement program that you need to

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Tobias Jansson: obtain knowledge in the Swedish language. In order to

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Tobias Jansson: both get access, not to get access to be part of the settlement program, as the legal conditions for the program as such is that every newly arrived person should regularly be included in

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Tobias Jansson: and Swedish for for immigrants at this call, that is, language training.

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Tobias Jansson: and also the progress within the program and getting to certain education possibilities or getting in the job. Training is conditioned by demands of credential of Swedish proficiency, making it necessary for these newly Iraq people to

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Tobias Jansson: learn the Swedish language in order to get further within the program.

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Tobias Jansson: but it also presented it necessary, within the practices of the

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Tobias Jansson: programme, according to the interlocutors in the study.

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Tobias Jansson: as it's regularly presented as a necessary capital to get a job or to get any opportunity to get an employment or to get an education.

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Tobias Jansson: A.

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Tobias Jansson: It's also presented at something which can differentiate between newly around people as being good or bad within the program. So people who get good grades in their Swedish for immigrant language courses

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Tobias Jansson: or a

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Tobias Jansson: rewarded with better opportunities, people who within the program, who are helping them to get jobs, etc., while those who don't learn the language can be

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Tobias Jansson: stalled and have to wait for long-term time in order to move on and get any better opportunities.

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Tobias Jansson: So what happens when these people in the results of the study.

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Tobias Jansson: they recurrently are presenting language, proficiency, and language as a

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Tobias Jansson: a symbol or a picture of, and supposedly successful integration trajectory

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Tobias Jansson: picture of how it's possible to become integrated into the Swedish society, where it's seen as necessary to learn the Swedish language.

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Tobias Jansson: When language proficiency is represented in these interviews, it is also related to other signifies, such as the Swedish nation work, integration.

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Tobias Jansson: and

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Tobias Jansson: where this signification can be understood as in accordance with a new liberal humanitarian ideology.

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Tobias Jansson: What I want to say with that, what it relates to it's

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Tobias Jansson: what comes in as a census commune is founded on a market logic, where you're supposed to be working, working, individual, self-reliant subject.

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Tobias Jansson: and at the same time a communitarian logic, where you're supposed to also engaged and protect the like Swedish culture and the Swedish language culture.

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Tobias Jansson: And

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Tobias Jansson: while at the same same time being presented at this as this

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Tobias Jansson: illusory, so the wrong word. But this way of moving into the Swedish society

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Tobias Jansson: language proficiency has all the time been described as something to strive and struggle for as an object which is necessary to obtain for a newly arrive people in order to become included.

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Tobias Jansson: And this is something which is presented recurrently from the newly arrived people both, if they have

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Tobias Jansson: gone through the program that they are still trying to learn better Swedish, in order to get better jobs. So language, proficiency, and the sweet language becomes this object which is possible, or is supposedly something that can fill there and make it possible for them to become a part of the Swedish society? And

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Tobias Jansson: Swedish! We

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Tobias Jansson:  It becomes something that is seen as a good object, something to be wanted.

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Tobias Jansson: a.

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Tobias Jansson: The consequences, consequences of these ideological fancies that I want to stress as the last part of the presentation

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Tobias Jansson: is that what happens when language becomes this ideological fantasy, an object to strive for

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Tobias Jansson: is that it?

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Tobias Jansson: The causes for this newly arrived

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Tobias Jansson: people so often exclusion from the Swedish labour market, and society becomes externalized and made into or rationalized as something which follows from their lack of language proficiency.

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Tobias Jansson: While research shows that Sweden has

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Tobias Jansson: racialized and segregated labour market, where

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Tobias Jansson: many of the reasons for not being able to obtain a job is not due to the person's individual competences, but because of the labor market inequalities.

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Tobias Jansson: But at the same time, through these fancies language, proficiency becomes an obstacle that can be conquered, that

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Tobias Jansson: it's possible to obtain

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Tobias Jansson: in these ways. The fancy at the same time masked the inherent Inconsistencies of a liberal commentary on ideology.

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Tobias Jansson: for example, that refugees already are a part of the Swedish community, and that they are already living in the in the country. Meanwhile it's seen as necessary for them to learn the Swedish language, to be part of the country.

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Tobias Jansson: and

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Tobias Jansson: the fancy as well, that the that and of proficiency will be something which will fill their subjects like, and also produces what can be seen as bad objects related to like proficiency

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Tobias Jansson: in terms of the non-swedish-speaking other. That is, the people who don't speak the Swedish language becomes

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Tobias Jansson: unsuccessful, and cities. Non-citizens who won't are seen as not wanting to participate in the Swedish community. In this way it reproduces the idea that some people are not, don't have the desire to be part of the Swedish society while upholding the exclusion of

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Tobias Jansson: non-citizens or people who don't play speak the Swedish language according to the norms.

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Tobias Jansson: With that I want to thank you for the opportunity to present all, even though it's on zoom, it was a very a nice opportunity for me to present on this occasion.

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Tobias Jansson: Thank you.

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Okay, thank you very much. To Toby, us. We will. We will have questions and answer a session later on. So please stay on. Thank you very much. Thank you. Thank you.

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Okay, so, Alex, we have. I'm a

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yes.

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I.

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Okay.

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Hello, everyone. My name is Marek Toshinski. I am from Collagen Sivitas

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in Warsaw, Poland, which is

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far, far away from here.

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and my topic, it's like a difference different than I am like the previous to, you know.

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So the to text. Because I want to tell you a story about media and media, discuss

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India, discuss about migrants in Poland, and in Europe

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especially, I want to show you the changes in Polish media discourse linked to

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3 important period of or to important dates, 2,015, 2,021 and 2,022,

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and there will be a short introduction, and then some research results. And of course, the summary

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and all of this in less than a thousand seconds, I promise.

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So I should focus on my notes and then on presentation.

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Okay, let's start with. So with backgrounds.

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yeah.

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the migration crisis in Europe in 2,015. That's what everybody knows here a lot about it.

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But what it's really important. And before 2,015 there is no

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migration as a topic in Polish media media and discourse.

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And then in pictures of people going through the Hungary and Austria to to German as the. And it's the moment when the Polish discourse about migrants started. And it's really exists. From this moment, as Mihad Shujonowski called it, an excursive shift.

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The rapid move from near lack of an immigration-related debate to a strong and forceful anti-immigrant rhetoric

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that's what happened in Poland

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in 2,015, and what is really important was used

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from for political part to create by

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innovation, to create the discourse because it was a elected campaign in 2,015, and then she else like there was a local election, I can

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in the

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so the beginning of the discourse is 2,015,

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and I want, because I want to

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focus much more on the Ukrainians

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as a minority in Poland. So just a second break in this wall. It's a discuss about Ukrainian in Poland.

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and before 2,022 it was a really.

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it was kind of negative discourse, and based on stereotype and hate, speech

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and focus on the labour market. And, what is particularly important for Polish discourse, it was an historical issue.

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1,900 fortys, and the Voenia murders the pier in the

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killed more than 100,000 of

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for this

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in practice, and it's still a really important issue for

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for Polish media, especially for right-wing polish media. So that's the context.

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which is the background before 2,022,

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and the third one. It's general discuss about migration in Poland.

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and probably, as in many other countries, we've got differences between

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politics in between between different political lines of broadcasters.

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So conservative media shows negative aspects of migration, which is

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the same in other countries. But you know the specific for Poli. This course. We've got this discourse about migrations, about migrants, about migration without migrants. In this time in 2,015 there is no

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a visible group of migrants in Poland.

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I I prefer to to

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to migration, to to this kind of economic migration, especially from

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to

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both of them, I mean writing and left wing. The important topic was the securitization of my brain

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in 2,015.

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So the the end of the second

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first century.

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and then we've got 2,021, and that's the

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migration crisis in in Poland, like theation rises on Polish Belarus, and

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we've got 100 migrants refugees from Africa and Middle East.

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and it really is tranquil in a strong reaction of Polish authorities and in Baghdad. and only Ngos

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was trying to have a reproduce.

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Let's see.

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in the similar situation right now. and state of emergence. It was the direction of Polish authorities, of Polish government because of this crisis.

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And talking about media. We've got clearly negative sentiment in governmental media.

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and that's just a one

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short cases.

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It's not a joke, not a joke, but quite domain. But the real situation. There's a press conference of the Irish interim of the of Poland.

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and that's a kind of innovation kind of

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 it's reflect how governmental media

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coverage, the in 2,021 in Poland.

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and then we got 2,022 temporarily, in the beginning of

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Russian inversion of Ukraine.

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and I can say that it's changed everything in the online. But what is more important from this perspective, and it was a significant shift in media coverage as well.

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change everything. It means change attitudes towards Ukrainian in Poland. It's just one chart which shows you, if you look at the March 22,

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the question in, Should Poland receiving Ukrainian refugees, only 3% of Polish societies have. No this question in March the 22.

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So as you can see, it's the.

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let's say.

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very significant change in the public society. And then in the media. In this group. so shortly about methodology, about dates.

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the

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there's the research from my research from 2,022 that's

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and newspapers. They some we from.

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And we've got like 6,400 articles

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from this research

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and previous research was about websites and

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from websites. I've got 1.2 million texts

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and methods quantitative at qualitative, which is the best mix as always. But what I want to show you right now, it's on the quantitative results from purpose in this methodology.

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It's not very short-lived. So

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or

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2 sentences on there really like this. Toulouse is a sketch engine from from from Massachusetts.

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I really like this engine to

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next.

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He sent him some. He nobody said, it's

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that's the

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sketch. Energy supports

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over 90 languages, and it allows to lamarization of words.

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Do it. The world, I said. They can picture on the. and they forgot to, really

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and important for analysis function, which is concept of confidence and provides them with the qualitative analysis which you can.

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you've got.

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this part of text, which are important because of

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of some specific keywords. And you can analyze it. It analyzes it as in qualitative way.

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So results. You've got data from 2,018 and data from 2,020. But

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erez agmoni, first thing is the collocation, we've got a noun like a migrant of refugee, and we've got a modifier which is mostly now, and in 2,000, and we've got the score. It's 150

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as coverage shows you how strong is a collocation, how specific for this purpose, compared to

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so so compared to

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other purposes, so general language.

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how specific is this conversation.

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and in 2,018 the strongest collection was illegal in the legal midrance, which is an obvious way. Negative probation and negative adjective

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as well as Islamic economic Muslim migrants, migrants, and in 2,022 you've got economic, internal, and

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which is 9, 12. And if you switch to refugee. You go to war refugee, Ukrainian refugee, thousands of refugees, and so on.

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Color paste collocation with verbs

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in 2,018, you if we are talking to him what they do, what migrants do. it's especially 2 of them have really strong scholarhoods right? And they

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they rape and then attack people.

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But that's 4 years later.

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migrants.

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So it's a and positive in positive way. and refugees

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and sorry, and the allocation which shows us what it's down to the refugees. He has

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18 refugees when plate refugees, so all of them are in for the positive collocation.

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and just 2 more slides with some data from the research, and there is a collocation for Ukraine and for Russia in 2,022.

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So Ukraine is generally independent for Ukraine as well as and Ukraine's Armed Forces.

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That is the strongest collocation in Polish media media discourse, and for Russia we got put in Russia as a specific regime, especially the politician regime.

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3 min. So conclusion.

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first of all, we've got a positive shift in the narrative about migrants

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in 2,022

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we can. So I can say that migrants from Ukraine were refugees, war refugees, and positive needs.

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The people which Who have some really important reason to

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to be a migrants.

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Slightly differences between the right wing and the left wing, Joe, now in in Poland, which was

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again an important shift in Polish media discourse. It's kind of the war between good and evil, putting Russia and independent Ukraine.

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and it's an example of wartime communication. It's Polish media completely supports in the Ukraine. And most of this question is, why?

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Why? Why? We support Ukrainian

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in this way, and it's on the hypothesis right now. But historical, political is on reality of war and similarities.

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And the second question, it is about the Polish Belgian border, and

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in this

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case we've got this kind of media dispose

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from migrants equal to in vibers, and especially in the right wing. They are not refugees. The economic migrants. The element of the hybrid world led by Hkashenko. And what is the most important factor in my opinion, and of the results of my reservation?

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Probably it's so obvious category for all of you, but for Polish society, with probably homogeneous society. The category of latras is in the official disc of something.

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Granting you right now.

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So it started from 2,021 in Polish media, this course and that

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one of the most important conclusion from my research.

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That's all. Thank you.

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Okay, thank you very much maddak Next we will have a

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Hi. Hello! From my side, a very warm welcome. Thank you for having us here. My name is Agnish Kabataja. I'm an anthropologist from the Lukish Maximilian University in Munich.

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and you know already Magdalena, the culture of the session. She's a sociologist from the Polish Academy of science in Warsaw we presented for today something that has a little bit different approach or a more into the step in our approach, and you would like to have a look at the language, but not only on to the words, but also on the visuals that are connected to

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and to street art. The topic of our presentation, as well as saying No to war. Exploring the language of anti-war street art in Poland and Germany, I will just firstly give you a very short.

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an overview of

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the idea of an actually upcoming research project

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and show you a very slow, very brief, visual vignette of what kind of visuals we are talking about, and what? Actually the art pieces that we would like to have a look at, and then I will hand over to Mattel, and she will give you a little more impression of the methodology and the theoretical approach.

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So, since the invasion on

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Russia's invasion on Ukraine in February last year. There are actually a lot of streets around the world, the street at out that around the world have taken up the brushes and

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and sprang paints to produce a slew of anti-war street art which can be found actually in almost each city around the world, or at least a big city around the world, and that are works that are conveying messages of solidarity, of the sense, heroism and peace. And what are the questions of what we would like to investigate in these terms. And so the first question is to have a look at

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and to investigate how artists and and designers produce and document in a global context. So in a national and local context, a scene in terms of a global street art movement

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and an anti-war stands through visual aesthetics, arts, and symbols and emotions connected to them. We would like also to investigate how language, but also the language of political aesthetics

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understood as cultural signals and slogans.

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and can be vested with power to let's say, challenge existing structures, ideas and status corps, through through and harnessing them by social political actors. But you would also like to have a look at the possibilities of sharing those thoughts and ideas

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across social media, ideological, around state borders and linguistic frontiers. Sometimes, if there is any sort of dialogue between those artworks, and then finally, we would like to have a look at that. How protest. Friend visuals and art can help to communicate emotions and rise awareness and disability, and finally to act as a form of connective recruitment tools for social movements.

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So on the first slide, we see a prepared slides from the Ukrainian context, from a global European context, and then some from a German and Polish context by Germany in Poland. Of course, we had a very nice introduction to the

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to this to Polish complex, especially in terms of war, so I don't have to go into deep to give you a brief idea. What is the situation in Poland but that are actually 2 countries, that

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Once very strongly influenced by the migration, flow at the moment from Ukraine. But also there was this historical aspect of especially the Second World War, and that would be really in the terms of a locality, and relating to this issue would be very interesting to to have a more deep look at this. So this to our artworks. The first one is from Kiev, the second one from Mariupol.

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and especially that one from Marijuana, is very interesting, because it has been already painted in 2,018, but actually has lost nothing of its topicality, as in terms of

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the current situation, and I would like to be brought for you a very slow, very short

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quote of the outer, which is Sasha Corbyn. He is one of the most known Ukrainian Street Street artists, and he actually explained these projects. It is the fourth year of war in my country that thousands of broken hearts and lost beloved ones, ruined families, injured injured bodies and souls.

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Milan is a six-year-old girl who faced the war 3 years ago, but she was stronger than any war. Her little and he had brave heart, concurred everything. I have dedicated my peace to Milana, as I do believe she is a real symbol of the true hope.

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And actually this tackling the subject of childhood in conflicted areas as well. What are doing? Street artists in France and Czech Republic.

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And we have here an example from Paris and from Prague, and especially that one on the right-hand side from Prak is very interesting. This is a work painted by Lemi Kloshkin as well, he is actually a cheque street artist with casa fruits.

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and there is actually a hidden meaning in this word in this work. And this is what would be as well, very interesting to to have a look at this in the analyzes.

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So actually, this is a touching graffiti that can be found on the Meimorova Street, in the district of Nassau, and it depicts an Ukrainian girl who protects her favorite characters, and we have here the German B. Mayya, the Czech Mall, the Polish Lolic and Pollock, the Finnish movement role, the French obeliks, the yeah American Mickey Mouse and the British British promit, so actually as conceived by the outward, the plot symbolized current events. Ukraine is

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protecting the rest of Europe and the world against the Russian invasions.

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and let us move now to the German and the Polish context. So 2 art pieces that I brought for you from Frankfurt and Berlin. The first one is actually a very classical, where we have the symbol of a giant dove of peace for Ukraine.

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that holds an olive branch in the national colours, symbolising hope and solidarity, the second one. That one on the right hand side is a little bit more difficult to decode. It is called the Moral Flower of democracy that has been painted on the facade of the Embassy of

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Ukraine in Berlin in November last year, and it is actually a joint work of 2 artists of the Ukrainian street artist, Andri Kalkov and the German illustrator, Denis Shuster, and the artwork depicts an abstract sunflower of democracy that blooms with European fundamental rights

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and the rights of democracy in general. And actually this is a part of a bigger project called the Wall.

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00:55:48.850 --> 00:56:04.789
which is a joint project of 5 European cities, Vienna, Burling, Geneva, Marsale, and Ankara, and each moral that has already been painted or is about to be painted, will will be actually a joint work of a Ukrainian and European artist.

346
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and who will work together to create a symbol of mutual cooperation and shared cultural values.

347
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And the last 2 slides, then we have the Polish contact. 2 works. The left one is from Dansk, the right one is from Warsaw.

348
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 the one depicting, put in Hitler, and stalling with the slogan. No more time.

349
00:56:29.130 --> 00:56:40.369
He's adorning a wall outside a railway station in Dansk, and is a work of a quite known Polish Street art as Pyotravosi, called Tsa.

350
00:56:40.370 --> 00:56:59.230
and this is as well immoral, that has been depicted in in the course of a series of morals, and under the slogan solidarity with Ukraine and the Warsaw artwork is actually a joint cooperation of a quite non-polish and Internet platform on it.

351
00:56:59.390 --> 00:57:06.439
Seen as actually as a sort of a homage to all Ukrainian people, as we see as well those Ukraine and colors yellow and

352
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and blue.

353
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and the last 2 are very strongly referring to a popular cultural setting that are 2 artworks from Posna in the in the heart of Poland.

354
00:57:21.250 --> 00:57:31.479
And actually, what can we say about those 2 works? How will the Russian Ukraine world look in the Harry Potter universe would be probably the the proper sentence to ask.

355
00:57:31.690 --> 00:58:00.909
and This is actually an art piece that has been produced by by and street artist that goes by Kavu, and it has been shared by Ukraine's official Instagram account, and has been very intensively discussed on the social media. And that's very interesting that the page. So the administrators of the page have selected a line from the fifth book in the Harry Potter series, and the order of the Phoenix to describe the artwork, and they wrote as follows.

356
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that even though we got a fight ahead of us, we got one thing that Voldemort doesn't have something worth fighting for, and that is probably what is the idea of a lot of those pictures and the artworks.

357
00:58:13.890 --> 00:58:24.049
But at this point I would like to hand over to Mcdonald' that will introduce you a little bit more to the methodology and the theoretical settings that you would like to work with.

358
00:58:34.170 --> 00:58:43.940
Thank you, Agneska. I didn't knew that would be my eyes German. I thought that this Polish be Maya. Okay.

359
00:58:44.980 --> 00:58:59.389
yeah, I am going to present our general overview of methodology with this intention to maybe be inspired by your comments. Critical comments.

360
00:59:00.540 --> 00:59:02.430
our project?

361
00:59:03.950 --> 00:59:04.730
Yeah.

362
00:59:04.920 --> 00:59:12.779
Our project at the intersection of visual culture, sociology, of migration

363
00:59:13.350 --> 00:59:26.370
and affects studies is inspired by fierce on politics, of aesthetics, public forum, and emotions as cultural practices.

364
00:59:26.950 --> 00:59:40.919
It is our attempt to analyze the anti-war discourse and the emotionalization of language at the nexus of street arts as Agnes Cassette politics and social social activism.

365
00:59:40.930 --> 00:59:45.780
our samples is based on on field work

366
00:59:46.220 --> 00:59:59.630
that we are intend to do in Poland and in Germany. In Poland, in Warsaw and and in ink, and in Germany, in Berlin and Munich.

367
01:00:00.760 --> 01:00:08.519
Because of the similarities of these 2! These 4 cities and Regions

368
01:00:08.620 --> 01:00:16.880
as well as selected forms of street art, like moral graffiti, posters and stickers.

369
01:00:17.460 --> 01:00:31.359
Our study is based on a methodological triangulation of visual discourse, analysis, participants, online observation and qualitative data, analysis of press articles

370
01:00:32.140 --> 01:00:46.399
of national and local titles, websites, social networks dealing with a few minutes. Okay. Dealing with the subject of a street art related to war in Ukraine.

371
01:00:47.010 --> 01:01:11.900
the main goal of our study is to diagnose the relations and interactions of street art, politics, and society and society in the context of in the war context, in Ukraine, and to diagnose the language's level of emotionalization as something as similar as Marek. did

372
01:01:12.650 --> 01:01:16.529
so. It was a good introduction, for for our

373
01:01:16.900 --> 01:01:30.090
of our presentation. The main research question concerns the content, forms and functions of street art relating to Russian aggression in Ukraine

374
01:01:30.140 --> 01:01:48.030
and the specific research questions based on the concept of a bit of fogl. address, 4 key dimensions of a street art phenomenon which are representation, message, space, and temporality.

375
01:01:48.150 --> 01:01:54.199
And this will allow us to identify key issues, actors, and events.

376
01:01:54.210 --> 01:01:59.120
the axis of division and conflicts and polyphonicity of narratives.

377
01:02:00.400 --> 01:02:13.879
 we don't have time to. to yeah. Go. deeper. But I just want to say that we are referring to the concept of you can have a mass.

378
01:02:13.880 --> 01:02:32.950
The concept of the public sphere as a forum in which contending viewpoints come together, and through processes of rational and critical deliberation and debate, scrutinize the workings of public and private powers forging a consensual public opinion.

379
01:02:33.910 --> 01:02:43.720
 yeah, the significance of the above mentioned processes.

380
01:02:43.810 --> 01:02:58.199
It is of both literal and a metaphorical dimension, multi-dimensional, expanding and deconstructing potential fields of influence we are inspiring. Inspired in this matter by Pierre Bourd, yeah.

381
01:02:58.950 --> 01:03:21.400
And based on the concept of the public forum proposed by Harry Carvin, Jr. We recognize urban public space as a place where people can meet and establish dialogue or debate as a place for artistic interventions that address social issues through street art and interaction with the city.

382
01:03:21.650 --> 01:03:38.690
On the one hand, through the street art, its creators bring social, political, and ecological, and other problems to the forum of already established public order, with the intention of arising the attention of the audience.

383
01:03:38.740 --> 01:03:59.840
while, on the other hand, through the messages, inclusiveness, they broaden the scope of discussion, and such ideological interlinking addressing the content occurs only if the recipients of the message sees oneself as a member of the group to which the image speaks.

384
01:04:00.210 --> 01:04:05.109
even if the meaning of the for the person will be quite different than for another

385
01:04:05.380 --> 01:04:24.699
 in addition to it out as a form of communication and interference in urban space, transcending limitations and generating symbols and gestures, has an identity forming dimensions for local communities, both existing and newly arrived residents.

386
01:04:25.660 --> 01:04:47.620
and the last slide we intend to broaden and deepen the polyphonic narratives by diagnosed by us in Poland and in Germany, at the intersection of politics, art and society through activities that can be described as a public science, not only public sociology.

387
01:04:47.930 --> 01:05:10.199
We plan to organize a series of popular scientific meetings, debate debates, discussions, and workshops with representatives of academia, art, politics with refugee women, and refugees from Ukraine, and an important extension of our research will be development of scenarios for the future.

388
01:05:10.200 --> 01:05:22.709
conceptualizing the role of culture in political relations during and after conflict, which will be a part of the expert paper completing the our project.

389
01:05:23.380 --> 01:05:29.820
I will finish. Now we we don't have time. So thank you for your attention.

390
01:05:34.150 --> 01:05:41.289
Okay, thank you very much. Agneska and Mcdonald. So we will have presentation online presentation

391
01:05:41.600 --> 01:05:42.770
from.

392
01:05:44.460 --> 01:05:46.960
didn't we have all of my preparation.

393
01:05:49.470 --> 01:05:52.680
Cecilia. are you here, Cecilio?

394
01:05:59.540 --> 01:06:03.409
No, so we don't have the last present. That right now.

395
01:06:05.920 --> 01:06:11.040
okay, shall we move on to discussion and see if Sicily will come or not?

396
01:06:11.470 --> 01:06:21.920
All right. So thank you very much. So for such fascinating presentations this morning. We would like to invite the presenters to sit at their front there.

397
01:06:22.530 --> 01:06:26.390
and I will try to show the

398
01:06:27.490 --> 01:06:30.670
present is on remote. Let me see.

399
01:06:34.700 --> 01:06:36.779
can I? Can I show the

400
01:06:37.400 --> 01:06:40.140
camera with the

401
01:06:47.260 --> 01:06:49.560
oh, yeah. Yeah. Great. Thank you very much.

402
01:06:53.520 --> 01:06:54.619
We have a mic.

403
01:07:00.030 --> 01:07:06.249
I can't actually see anybody

404
01:07:07.150 --> 01:07:08.600
over here.

405
01:07:08.670 --> 01:07:13.330
Okay, all right, all right, get it. Okay? Right?

406
01:07:13.400 --> 01:07:15.500
Okay, thank you very much. So

407
01:07:18.160 --> 01:07:19.080
yeah.

408
01:07:20.430 --> 01:07:24.699
Okay. So I would like to to invite the floor for questions.

409
01:07:24.850 --> 01:07:29.829
comments also open to the audience online as well.

410
01:07:31.260 --> 01:07:32.620
I was, yes, please.

411
01:07:35.180 --> 01:07:41.160
Hi, thank you so much for your presentations. Really interesting to listen to my question is directed to us, Mark.

412
01:07:41.350 --> 01:07:43.390
I had some ideas and

413
01:07:43.420 --> 01:07:52.369
questions about the context you were talking about, and how much the things have changed before 2,022, and afterwards and you mentioned that Poland is quite a

414
01:07:52.470 --> 01:07:54.350
homogeneous, and

415
01:07:54.570 --> 01:08:02.000
that you just wanted to reflect. I wanted, if you could reflect so much, some more about how the context kind of

416
01:08:02.350 --> 01:08:03.360
okay.

417
01:08:03.410 --> 01:08:04.810
how come the spin?

418
01:08:05.280 --> 01:08:06.620
Different views like

419
01:08:06.650 --> 01:08:12.590
depending on the immigration after 2,015 and 2,022, because you said that you just had some speculations.

420
01:08:12.600 --> 01:08:15.719
and I wondered if you read some studies comparing maybe

421
01:08:15.780 --> 01:08:22.349
views of Polish people towards immigrants coming after 2,015, but also those coming from Ukraine.

422
01:08:22.380 --> 01:08:24.270
And if you had some more thoughts about that.

423
01:08:29.990 --> 01:08:31.670
yes, please.

424
01:08:35.650 --> 01:08:42.580
 issue. Okay? So I'm the only society as a homogeneous society.

425
01:08:42.950 --> 01:08:50.909
generally, that's that's a result of Second World War. Because before Second World War

426
01:08:51.670 --> 01:08:57.260
it's only a 60% of polar society will start boots. And after the second world, like.

427
01:08:57.530 --> 01:09:08.459
we are talking about nationality, we are talking about religion. It's like 98% of those Catholic people in Poland.

428
01:09:08.750 --> 01:09:12.360
the second part of and twentieth century.

429
01:09:12.650 --> 01:09:17.829
and then in the first and second decade of 20 first center

430
01:09:17.910 --> 01:09:25.230
got migration, economic migration from Ukraine. And what is really important is the first, my

431
01:09:25.240 --> 01:09:45.029
really first very visible minority in Poland since Second World War. So for Polish people. It was like, Oh, there are strangers between among us. They are different people. They've got different languages, because on this level I mean homogeneity in Polish case means the very homogeneous society.

432
01:09:45.390 --> 01:09:52.140
So then, the problem of migration for Polish reporters.

433
01:09:52.330 --> 01:09:57.969
In my opinion it's different. But we've got a different perspective than the rest of Europe.

434
01:09:58.090 --> 01:09:59.709
the rest of the world.

435
01:09:59.970 --> 01:10:07.640
and especially that way from Polish, Poland, and Ukraine. So it was

436
01:10:07.790 --> 01:10:12.240
part of tragic history in the middle of twentieth century. So

437
01:10:12.360 --> 01:10:31.959
it was like, the historical issue before my full screen invasion. Because we for 22. So it's the main topic, even probably

438
01:10:32.640 --> 01:10:33.520
so on.

439
01:10:33.630 --> 01:10:49.860
So that's why. And the change in shift it so visible right now. you know, you give us a sociologist many, many years, so really good work for us

440
01:10:50.120 --> 01:10:58.310
so to explain what happened in Poland just in a few weeks. Why we are. We are

441
01:10:58.490 --> 01:10:59.340
this way.

442
01:10:59.560 --> 01:11:05.990
It's from the perspective of media discourse analysis. That's something that we

443
01:11:06.520 --> 01:11:10.760
medically reflected. That's like.

444
01:11:10.990 --> 01:11:28.730
And everything caught us notice a negative reconnation in Ukraine just disappeared from publish Internet. Or if somebody wants to write something negative about Ukrainians. That's Polish, but always all from Russia, Russian control, and so on.

445
01:11:28.840 --> 01:11:32.810
So it's, you know, we cannot discuss with this kind of no

446
01:11:32.850 --> 01:11:33.980
arguments.

447
01:11:34.460 --> 01:11:35.699
We've done lungs

448
01:11:35.830 --> 01:11:38.980
we can give you a

449
01:11:39.060 --> 01:11:42.150
and space in. But for if you are against you

450
01:11:43.420 --> 01:11:50.369
once again, that's the fact of the reasons why this shifted so

451
01:11:50.420 --> 01:11:51.710
and so

452
01:11:53.430 --> 01:11:55.449
right now we try to explain.

453
01:11:56.320 --> 01:11:58.690
There's some hypothesis.

454
01:12:00.350 --> 01:12:05.669
the most strong one, the most important one is the common

455
01:12:06.540 --> 01:12:18.799
Russia and Putin's regime in Russia. Give me negative incompetence in the whole machine date right now. It's like.

456
01:12:36.610 --> 01:12:41.579
Okay, please come over to It's a question.

457
01:12:46.730 --> 01:12:52.979
Thank you. To all of you. There were wonderful presentations. I'm also an anthropologist.

458
01:12:53.070 --> 01:12:54.760
So power to you.

459
01:12:54.880 --> 01:12:58.209
Tobias, I wanted to ask you a question.

460
01:12:58.270 --> 01:13:11.010
I work at Deakin University in the centre for refugee employment, advocacy, training, and education. And we roll out career clinics. We're not part of the resettlement service.

461
01:13:11.130 --> 01:13:32.170
But I really found your paper very interesting in relation to Australian resettlement. So I just wanted to ask some clarifying questions. If that's okay, are the English language courses part of your generic college system where people can study other things? Or is it separate

462
01:13:32.250 --> 01:13:35.750
from Swedish society?

463
01:13:36.840 --> 01:13:49.319
Tobias Jansson: It's a separate courses. So you take these courses. It's all often organised by the municipalities in Sweden, but they are

464
01:13:49.380 --> 01:13:58.840
Tobias Jansson: only like focused on the Swedish for immigrants courses specifically like embedded in the establishment program.

465
01:13:58.860 --> 01:14:11.430
Tobias Jansson: so so yeah, they in in some degrees. They are like outside of the society in some ways, but they are embedded in the municipalities. Work, of course.

466
01:14:11.750 --> 01:14:33.660
right? And what? So when they're getting work, what what are they encouraged to do? Because we're finding in Australia? You have often very highly qualified refugees with degrees and they're being funneled into care work, or cleaning or hospitality jobs. Is it the same in Sweden, or are people encouraged to re-qualify.

467
01:14:34.210 --> 01:14:57.280
Tobias Jansson:  Both to be fair like it, as the permanent residence permits, require income here. Now, people, of course, if they are highly qualified. They are not not encouraged to re educate themselves, but for a lot of people are

468
01:14:57.280 --> 01:15:08.400
Tobias Jansson: like in order to get to stay. They are encouraged to start working, and even if they are highly qualified, they know that the process in getting their job

469
01:15:08.400 --> 01:15:35.879
Tobias Jansson: their education validated can take a lot of time. So what we've seen in Sweden, I think, is the same as in what you describe in Australia, that a lot of people, even if they can re-educate themselves or validate their education. They often go into a care work, or a cleaning, and such works, just to be able to provide for themselves, but also to get the secure legal status, and that's

470
01:15:36.130 --> 01:15:59.739
Tobias Jansson: a lot of studies. Now, where I I know that the like validation process is very bureaucratic in Sweden, which also makes it harder to obtain this. So yeah, even if I would say, like, from the probably from the people working in the establishment program, they would probably promote, like re education on the self.

471
01:15:59.780 --> 01:16:23.420
But as people want to stay, a lot of people don't take that way, because it'll often take many more years. Yeah, yeah, okay, thank you. I wish you would you? So we could talk more afterwards. I I forgot to mention if you want to be be seen by the online online people. Then you had to come here. Maybe I'll send him an email. I'll get right before, yeah. Okay, great, yeah.

472
01:16:23.420 --> 01:16:33.479
Yeah. So the camera is over here and the the camera won't show over there. So if you want to be seen by the online presenters, please come over here. If you are not that. Well, then.

473
01:16:33.490 --> 01:16:48.790
ask a question there. Okay, thank you. Yes.

474
01:16:49.060 --> 01:17:00.179
In how the Polish media talks about the European Union and the plans of Poland in the EU or in Europe, and that that's also something you will look at in your analysis as well.

475
01:17:02.240 --> 01:17:20.029
We are talking about the European Union. My research is to focus on migrants, and in context of migration  especially after 2,015 crisis it.

476
01:17:20.400 --> 01:17:28.149
I look at the Polish media viscous on the quantitative perspective it those 2 peaks.

477
01:17:28.230 --> 01:17:33.050
the numbers of articles on texts about nation

478
01:17:33.320 --> 01:17:38.460
first one. It's in the middle of this, in the second part of

479
01:17:38.500 --> 01:17:40.400
2,016,

480
01:17:40.670 --> 01:17:44.000
because of the Frances, because of

481
01:17:44.790 --> 01:17:56.360
a big number of migrants in New York. But the second one, it's a year later, and there's a discussion about quarters for relocation in migrants inside the European Union.

482
01:17:56.930 --> 01:18:03.880
In in

483
01:18:05.520 --> 01:18:10.629
we turn this Qatas with this location, and probably it's not not my.

484
01:18:11.920 --> 01:18:28.839
it's one of the most important right. We. because they use this issue of not on the migrants, but especially

485
01:18:28.850 --> 01:18:31.400
your P. And the New York. Thank you.

486
01:18:32.540 --> 01:18:39.940
And the same as in this yeah. national election. Yeah. And they start again. Talk about talking about

487
01:18:42.000 --> 01:18:42.879
to be on

488
01:18:43.430 --> 01:18:48.459
ideas of relocation. My advance, especially in context of

489
01:18:48.620 --> 01:19:00.139
power and in the context of the human and refugees. Yeah, so right now, we've got like around 1 million.

490
01:19:00.300 --> 01:19:04.800
we' from the and and the

491
01:19:06.530 --> 01:19:11.369
with the location, of course, which is the

492
01:19:12.120 --> 01:19:17.820
because of. Therefore so

493
01:19:18.090 --> 01:19:23.630
from this perspective, from the

494
01:19:25.580 --> 01:19:26.990
process with

495
01:19:27.180 --> 01:19:32.129
against our will and all of my friends right now.

496
01:19:32.860 --> 01:19:33.660
Okay.

497
01:19:41.770 --> 01:19:46.589
anyone else. But please please feel free to come over any time. Really.

498
01:19:52.000 --> 01:19:58.909
Okay. Hi, I'm Sarah from York University in Canada. My Phd student effort, a question for Professor Chief.

499
01:19:59.580 --> 01:20:01.190
Did I say, yeah.

500
01:20:01.350 --> 01:20:14.149
it could be for anyone, though, actually, because it's a broad I was wondering I found your presentation really interesting around this idea of language, and how it

501
01:20:17.260 --> 01:20:30.619
I was wondering how you sort of see the broader colonial and imperial, like legacies. And this sort of histories connect to this contemporary understanding of language and racialization.

502
01:20:33.060 --> 01:20:59.479
Yes, because of the specific contest of Hong Kong right? He has been the economy of written for a long time, and because of the colonial legacy. English is conceded a high language, especially in business administration and education. So actually, before Hong Kong was handed over to China in 1,999 in the education sector.

503
01:20:59.480 --> 01:21:08.729
In this was perceived to be like a superior language of instruction, and before that we had 2 categories of

504
01:21:08.850 --> 01:21:30.280
schools. Primary secondary schools are categorizing to Chinese medium schools and English medium schools, and in general the English medium schools were conceded much better than Chinese medium schools, and it was perceived that only the best students could go to the English speaking of the English medium schools.

505
01:21:30.280 --> 01:21:43.220
And so you can see, this legacy still lingers on until today, even after the Hanover. We did have a language policy change after the Hanover and up to line in i. 7.

506
01:21:43.220 --> 01:21:59.699
The Government made it mandatory for all primary secondary schools to conduct education primarily in Chinese. But at that time we saw a lot of protest from the schools and the parents, and if

507
01:21:59.740 --> 01:22:11.190
and they they? Propose that if the students were not training English, that means they would not be as competitive as like other students in

508
01:22:11.400 --> 01:22:31.410
Erez agmoni, competing cities like Singapore, etc. So they. The the main idea is that if we want to maintain Hong Kong's competitive act globally, or the students should be educated in English. But then again, because after the Hanover, for the political reasons, the Government changed 250

509
01:22:31.490 --> 01:22:46.999
education policy, and then I, after a lot of but negotiations. Finally, around 100 something schools were allowed to keep the language as a English medium language. But then

510
01:22:47.000 --> 01:23:09.990
mit Ctl. And again, after several years there were some protests again, and then some more students were allowed to have the so-called fine tuning of language policy, and certain subjects were allowed to be 20 in. So, as you can see in in the education sector. Still, until today, English is conceded to be superior, and it is also place that 150.

511
01:23:10.010 --> 01:23:18.730
If we do not train the students to be proficient in fingers, they will not be competitive globally, especially in business.

512
01:23:19.180 --> 01:23:21.150
So that's the whole idea.

513
01:23:21.870 --> 01:23:25.179
I'm not sure whether the other speakers that when we do that.

514
01:23:34.270 --> 01:23:41.079
thank you. To all the presenters I'm Phyllis Mwangi, and my question goes to Marek.

515
01:23:41.230 --> 01:23:47.080
I got the impression that Islam is a criminal

516
01:23:47.120 --> 01:24:03.239
criminalized, probably probably associated with the terrorist activities. So I was wondering out of curiosity, supposing there is an asylum Seeka from Africa who is a Catholic.

517
01:24:03.320 --> 01:24:10.209
I've done some background to check and realize that most falls are Catholic.

518
01:24:10.530 --> 01:24:20.519
Would the such an asylum. Seeka fare any better, or would they still be associated with the bestiality? Thank you.

519
01:24:24.680 --> 01:24:31.840
yeah, that's okay. I'm sure if it sounds from my presentation.

520
01:24:33.030 --> 01:24:35.910
Islam.

521
01:24:36.250 --> 01:24:47.009
But it was just a kind of innovation in the right-wing Polish media that this idea.

522
01:24:47.280 --> 01:24:50.689
and the reason is that so? Not only that

523
01:24:51.780 --> 01:24:54.209
right now it's a lesson

524
01:24:54.770 --> 01:25:03.630
20 years ago for, like 90% of coach of both Catholic right now, it's 70%.

525
01:25:03.940 --> 01:25:21.410
But it's a pretty important role of Catholic church in Polish political life. So  especially in context of election. That's the from right to the political part of this.

526
01:25:21.770 --> 01:25:23.820
That's the the

527
01:25:24.650 --> 01:25:32.770
the kind of discourse they use to like we should be friends with with polish

528
01:25:32.990 --> 01:25:34.629
composed.

529
01:25:35.070 --> 01:25:44.680
and from this perspective, on the one side of the Polish Catholic and the other one of migrants from

530
01:25:44.930 --> 01:26:00.899
from Middle East, or from North Africa and the Muslims. And the thing is once again that we right now there's no this kind of make, but we don't have this migrants in Poland right now, and

531
01:26:01.290 --> 01:26:09.029
 so for Polish people, just the pictures pictures from France and German

532
01:26:10.100 --> 01:26:12.120
countries in Western Europe.

533
01:26:12.130 --> 01:26:21.840
and of course, in national TV, which is procurement on TV, it's always the same kind of pictures, like

534
01:26:22.590 --> 01:26:27.410
of migrants. or something like that.

535
01:26:28.250 --> 01:26:31.599
And they use this as a sign as a symbol.

536
01:26:31.880 --> 01:26:49.150
so that's this kind of creating a opposition between those which Catholic family and these people from from the rest of the world, which are my.

537
01:26:49.250 --> 01:26:51.580
most probably not so.

538
01:26:51.730 --> 01:26:57.339
And they want to destroy Polish families, probably society, or

539
01:26:57.580 --> 01:26:59.880
just a let's start.

540
01:27:01.380 --> 01:27:09.190
 yeah, they are against the Polish tradition

541
01:27:09.580 --> 01:27:11.100
way of life.

542
01:27:12.220 --> 01:27:15.519
So once again, that's on the sign that some of those symbols

543
01:27:16.250 --> 01:27:16.950
okay.

544
01:27:27.460 --> 01:27:31.920
any questions comments. Please feel free to come over to the Michael there

545
01:27:35.860 --> 01:27:40.539
any any any questions in from the presented comments among themselves?

546
01:27:43.550 --> 01:27:47.340
 right, if

547
01:27:48.370 --> 01:27:52.880
just just checking. If the last present is online. No.

548
01:27:55.810 --> 01:27:59.599
everyone happy wants to move on to informal sessions. Okay.

549
01:27:59.700 --> 01:28:13.180
right? Oh, thank you so much for such a fascinating presentations. Because I, yeah, it's kind of am I repeating myself now? Yeah, I studied the South Asian Muslims in Japan. So all that

550
01:28:13.300 --> 01:28:19.049
presentations really interested me, and we had a very wide range of

551
01:28:19.150 --> 01:28:36.420
and presentations, including something like corporate corpus. discourse, analysis, copper space, but discourse, analysis, languages, institution, and system, education, and also semiotic means the art.

552
01:28:36.600 --> 01:28:54.200
but as also we had a quite wide range of presentations on language and migration, and this kind of inter and the twine with politics and racial ideologies, and etc., etc., from different parts of the world. So thank you very much to the presenters. Thank you so much.

553
01:28:59.570 --> 01:29:05.059
Okay, thank you to Tobias for staying on, and we really enjoy your presentation.