WEBVTT

1
00:00:00.001 --> 00:00:00.260
you know.

2
00:00:00.400 --> 00:00:13.130
all right, thanks. to everyone here today and to those joining us online. This is probably our C. O. Three's final session of the

3
00:00:13.600 --> 00:00:39.369
of the Conference, not including the business meeting, which is later this afternoon, and this is entitled Cultural Institutions and Community. And before we get into the the presentations. I just want to offer an acknowledgment of of country. I'd like to begin by acknowledging the traditional owners of this land on which we are meeting today, the we're run, Jerry people of the Coupon nation and pay my respects to their elders, past, present, and emerging.

4
00:00:39.470 --> 00:00:55.210
So in the spirit of global decolonization. Want to say that I've come here from Treaty 7 territory in Canada, which is the traditional territories of the Blackfoot Confederacy. The Suzina first nations and the stony Nakota first nations.

5
00:00:55.260 --> 00:01:14.570
So we have. 3 out of 4 presenters today. So hopefully, we'll be joined by the fourth But I think even with just 4 we'll have plenty of time for discussion, so feel free to kind of like, relax and take some time to really?

6
00:01:14.730 --> 00:01:16.300
you know.

7
00:01:16.530 --> 00:01:24.189
chat with us about your your topic. So we're going to begin with.

8
00:01:24.380 --> 00:01:40.410
Yeah, okay, we're going to begin with. Tracy Carner, from the University of Houston. In the in the United States, with a presentation entitled Museums, Festivals, and Scenes building Community around Photography. So come on up, Tracy.

9
00:01:48.710 --> 00:02:03.890
and I appreciate the offer to relax a little bit. But if I relax too much, wave at me, if I yeah, okay, perfect.

10
00:02:05.190 --> 00:02:10.830
Let's see

11
00:02:11.260 --> 00:02:16.240
the the the mouse. The mouse is, don't do that. Okay.

12
00:02:16.970 --> 00:02:22.200
okay, fair enough that? well, welcome. And good morning.

13
00:02:23.040 --> 00:02:27.769
 I will be presenting

14
00:02:29.210 --> 00:02:31.420
that. The error was not happening

15
00:02:31.690 --> 00:02:32.610
into.

16
00:02:36.000 --> 00:02:36.760
Okay.

17
00:02:38.830 --> 00:02:40.100
let's try the mouse.

18
00:02:40.860 --> 00:02:46.630
Well, that's even better. Okay.  So

19
00:02:47.350 --> 00:02:56.089
the story of how Houston became second only to New York is a confluence of timing vision and engagement.

20
00:02:56.480 --> 00:03:01.870
Hindsight always adds an interesting perspective, and my project has been an attempt to

21
00:03:02.390 --> 00:03:09.479
explore the social history of who did what? When to create an internationally recognized art world.

22
00:03:11.580 --> 00:03:15.680
So what makes this story so interesting, at least to me?

23
00:03:15.720 --> 00:03:20.580
The Houston photography scene began with just a few visionaries

24
00:03:20.790 --> 00:03:40.929
who, in such a seemingly unlikely place as Houston, we're able to create an internationally an international photography scene. So if you'll see, Houston is not near either coast where the major art worlds are, so it's we call ourselves the third coast, which is kind of catchy. But

25
00:03:40.930 --> 00:03:52.909
So that's where Houston is. There's been a resurgence, an international resurgence and interest in scholarly interest in scenes led primarily by Silver and Clark.

26
00:03:53.050 --> 00:04:12.060
They use international databases of amenities by locale and the scenes, perspective posits, that particular mixes of amenities can be taken to indicate the character of a local scene. It also suggests that scenes may be usefully distinguished by their specific types of the

27
00:04:12.350 --> 00:04:18.039
it's early sorry the actuality and authenticity and legitimacy.

28
00:04:18.100 --> 00:04:32.459
while the scenes project offers an interesting means to explore what exists in a specific time and place. My interest was rather to understand how specific scenes come to be, and why some thrive and others do not.

29
00:04:32.770 --> 00:04:40.539
through the scenes project. I found this long ago, and possibly forgotten wonderful book by John Irwin.

30
00:04:41.200 --> 00:04:51.039
and he looks at a number of lifestyle scenes, finding 3 commonalities among them, I found very helpful in trying to understand the Houston situation.

31
00:04:51.200 --> 00:05:05.020
One they all have a place to gather. You have to be able to find your scene. You have to have activities that bring people together around a shared or common interest and charismatic leaders with a compelling vision.

32
00:05:06.820 --> 00:05:15.789
Intellectually, I also draw from the work of Howard, Becker, and other sociologists that art worlds are collective and cooperative

33
00:05:16.430 --> 00:05:35.219
from Bordeaux. Of course they used the notions of cultural capital and habitats to trace the skills and connections. The visionary leaders used to be successful in Houston, and I will add a side that everybody who came to make this happen came from outside of Houston. They were all transplants.

34
00:05:36.360 --> 00:06:05.579
So my presentation today draws from a larger project that was recently published, called making a scene. how visionary individuals created an international photography scene in Houston, Texas. And my data comes from over 40 interviews with key scene members, archival research, various archives, participation, observation in the scene for about over a decade, and the use of documents and photo elicitation during the interviews.

35
00:06:06.530 --> 00:06:34.690
So using Erwin's ideas to kind of Orient. My discussion. scenes need a place to gather. You have to be able to find the scene, to become a part of it. and in Houston there are 3 core institutions that provide the place. the photography department at the Museum of Fine Arts, Houston, which started the photography department started in 1,976. It is the first

36
00:06:34.840 --> 00:06:58.480
museum building in the entire State of Texas when it opened in 1920 S. But they didn't start collecting photography or start a photography department. How much later? The Houston Center for photography, which is a Member run organization which was started in 1,981, and then photo fest, which was incorporated in 83, but ran their first biennial in 1,986, which is

37
00:06:58.680 --> 00:07:00.890
the 3 core

38
00:07:01.420 --> 00:07:03.780
places or institutions

39
00:07:04.710 --> 00:07:14.190
of the community. Of course we had visionary leaders. So you'll see Anne Tucker with the Mfa. H. Little emblem.

40
00:07:15.420 --> 00:07:16.620
She was

41
00:07:16.930 --> 00:07:33.299
able to kind of project a message that this was a new field. There was so little known, there was much to be discovered, and it was very exciting to be a part of it. Hcp. The bottom picture that's their new building

42
00:07:33.450 --> 00:07:42.219
was initiated by Anne, and I'll talk about that in a minute. But it was really a gathering for photographers who wanted a place to show and see photography

43
00:07:42.290 --> 00:07:49.879
back in the Seventys and early eightys there was, you know, we didn't have online. So it was hard to see the work that other people were doing.

44
00:07:49.910 --> 00:08:05.840
And then Wendy and Fred, with the photo fest emblem. started out by saying they were going to make photographic history. They created the very first photography festival in the United States, which was the actual largest in the world for the first couple of decades.

45
00:08:06.470 --> 00:08:17.930
So people found it exciting to be part of building something new and important, and then, of course, Houston, being in Texas, has that kind of ethos that we do it bigger and better. So

46
00:08:18.530 --> 00:08:23.619
a lot of people were engaged in in making Texas better.

47
00:08:25.200 --> 00:08:47.189
So activities around the shared interest in photography. Of course they all these organizations held exhibitions with opening parties and receptions. The social aspect was almost as important as the photography aspect. Houston Center for photography, had workshops and lectures, and actually met twice a week or twice a month, which

48
00:08:47.190 --> 00:09:15.340
seems like a huge commitment to me now. But They were very engaged, and again, everything had kind of a social component. They held very innovative fundraising activities that were very were primarily social at the time, and I think when I was going through the archive photo, Photo Fest was having a volunteer party like every week at some venue. So they did a lot to keep interested people engaged and interested.

49
00:09:16.750 --> 00:09:20.709
So the historical context, when when

50
00:09:20.800 --> 00:09:22.830
of when this

51
00:09:22.990 --> 00:09:34.570
story really begins is also important. The 1970 s photography was still being debated or the debate began as to whether it's really

52
00:09:34.580 --> 00:09:51.940
art or just a mechanical reproduction museums very few had started to collect. There were very few private collectors of fine art photography galleries were just beginning to open the first photography galleries in the United States.

53
00:09:52.000 --> 00:10:00.080
The cluster was New York, and that was the late sixtys early seventys, and there were just a few, and they didn't last long. Unfortunately.

54
00:10:01.130 --> 00:10:13.139
so in Houston the story really begins with Bill Age, the man at the top, who was a new director that the museum hired, and he wanted to create a photography department.

55
00:10:13.960 --> 00:10:20.750
and, as I said, few museums were doing this, so it was kind of a cutting edge idea that he brought with him.

56
00:10:20.880 --> 00:10:37.309
 the Corporate Institution Target Corporation wanted to give a donation to the museum. They were just starting to move into Houston, and they like to give back to the community. So Target

57
00:10:37.400 --> 00:10:50.810
offered $20,000 to the museum and Bill A. G. Said, well, I can buy one painting a couple prints, or we can have a photography collection, and lucky for us.

58
00:10:50.960 --> 00:11:06.959
Target shows the collection. And then Ag was able to hire Anne Tucker here at the bottom to build what became the target collection of American photography. And that's kind of where the Houston story really starts and really kind of gets its its

59
00:11:08.590 --> 00:11:10.450
you know motivation.

60
00:11:11.100 --> 00:11:16.389
so a little bit about Anne, I've got a lot of habitats up here that you

61
00:11:16.400 --> 00:11:22.190
may or may not be able to see. But basically a few things that I want to highlight.

62
00:11:22.290 --> 00:11:25.970
Anne Tucker was raised by a blind Nanny.

63
00:11:26.070 --> 00:11:41.899
So she spent her childhood describing visual things to her Nanny. So she learned to articulate and pay attention in a way, because of the situation that made her eye perhaps more acute than others.

64
00:11:41.910 --> 00:11:48.980
She was raised in a community-minded family. Her grandmother was always marching to the State capital to get things done.

65
00:11:49.040 --> 00:11:57.409
and she had worked so she wasn't a curator that just came to the Museum to build her her own career. She wanted to engage with the community.

66
00:11:57.740 --> 00:12:05.960
She had worked with the 3 most important men in photography, but before coming to Houston, so she brought a lot of cultural capital and connections.

67
00:12:06.000 --> 00:12:20.190
and she had done a number of she'd written a book on women photographers, and she had started interviewing a number of the Photo League photographers. So she brought a huge kind of connection, a network of photographers.

68
00:12:20.870 --> 00:12:29.839
So while Anne arrives. There were 2 teaching institutions that were helpful in this story. They were just beginning to

69
00:12:29.990 --> 00:12:41.990
develop fine art photography programs. So the first photography class in Houston, and a university was taught by Jeff Winningham there at the top, and that was in 1,969,

70
00:12:41.990 --> 00:13:03.840
and then the other 2 individuals here came in 74, and 75 to start the program at University of Houston, which is my institution, and they created more of an audience for photography as well. So you have students coming to learn. Everybody was very excited about photography at the time a movie called

71
00:13:03.940 --> 00:13:32.060
Blow Up had come out, and a number of people said they went to see it 3 or 4 times, and then they bought a camera and wanted to be a photographer so cultural kind of moment there. The other thing about this is this is a time period where a lot of middle class women did not work outside the home, so had free time and would take classes. They also had deep pockets, so they were able to bring resources as well as interest to some of the emerging activities that happen in the community.

72
00:13:33.210 --> 00:13:52.840
So 1981 is when Houston Center for photography started. This is the top is the picture of them all holding the photograph that is entered in the first members show, and behind them is a church which is where they had shared space, that they were able to meet before they got their own building.

73
00:13:53.140 --> 00:14:06.309
But this occurred because Anne Tucker organized a a meeting at a local restaurant, and anybody interested in photography was invited to come, and she proposed that they might want to consider forming a photo co-OP,

74
00:14:06.620 --> 00:14:29.899
and by the end of the Burgers and Beers, as people like to say. The Houston Center for photography was born by the end of the evening they had a name, and they had a president, and from there they just kept building again. They found the church. Somebody knew somebody, and knew that the second floor of the church was in need of repair. So they traded labor to get to use this space.

75
00:14:30.680 --> 00:14:58.439
and they met on an ongoing basis every 2 weeks they would have Some sort of a meeting which was either showing work or had a speaker come, or a business meeting, or what? But they were an ongoing social as well as as photography movement. So that's 81. About the same time these 2 photographers move to Houston. This is Wendy Wattress and Frederick Baldwin. They

76
00:14:58.840 --> 00:15:24.930
where photojournalists had traveled the world they'd published in life. They published a National Geographic and a number of other venues, and were kind of considered local celebrities when they moved to town. So there was a lot of interest in who these people were, and they got very involved with photography communities. So they became active with Houston for photography, writing for the Newsletter, doing workshops, exhibiting work.

77
00:15:25.640 --> 00:15:40.080
and these 2, besides being semi-famous or local photographer local celebrities came from very interesting backgrounds. They both came from very elite families, Wendy from New York and Washington, and Fred from the South.

78
00:15:40.310 --> 00:15:41.830
But

79
00:15:42.070 --> 00:15:51.310
the more important thing is that they'd worked around the globe as freelance photojournalists. So they had built networks in

80
00:15:51.370 --> 00:16:03.340
the photo world. They had learned how to pitch projects and sell things and get funding, get resources to do the projects they wanted, and they'd also just completed 10 years

81
00:16:03.420 --> 00:16:08.790
on a on a project in rural Texas. So they had a little bit of Texas kind of clout.

82
00:16:08.800 --> 00:16:11.600
so they weren't considered total outsiders

83
00:16:12.160 --> 00:16:14.270
and accepted by the community.

84
00:16:14.890 --> 00:16:33.069
So after Wendy and Fred visited the only photo festival in the world at the time which is in oral France, and great fun if you haven't been They decided on the plane back to start a festival in Houston, which in hindsight seems like the most bizarre idea that they would have had, but they felt that they could do it.

85
00:16:33.070 --> 00:16:48.499
And why not? So they partnered with Petra Bentler, who is the woman in the foreground who had moved to Houston to open a gallery? She'd moved from Germany and opened what's thought to be one of the first

86
00:16:48.610 --> 00:16:53.080
Us. Galleries that focus solely on European photography.

87
00:16:53.160 --> 00:16:56.060
And so this is the initial

88
00:16:56.460 --> 00:16:57.500
staff

89
00:16:57.590 --> 00:17:09.450
 that started photo fest. So they incorporated in 83, but didn't hold their first biennial until 86.

90
00:17:10.210 --> 00:17:15.420
So this I just love this quote. I won't read it to you. You can But

91
00:17:15.730 --> 00:17:33.129
once they had the festival they just decided that Houston was going to be the place for photography, the most exciting photographic city on Earth, and this is written by someone in in the Houston Center for Photography Magazine.

92
00:17:33.280 --> 00:17:40.919
which was one of the things that they did Houston Center for photography that really set them apart from other member run

93
00:17:41.310 --> 00:17:44.160
 photo groups.

94
00:17:45.310 --> 00:17:58.539
So the meeting place is one of the main things about the festival. The photo fest that is held in Houston, and these are from 2016, which is where I ended

95
00:17:58.560 --> 00:18:15.509
14 and 2,016, where I ended my kind of analysis of what happened because they were in full bloom and had achieved incredible status. So you can see, they have 500 international artists that attended, and 160 international photography professionals. Okay.

96
00:18:16.430 --> 00:18:24.570
the biennial included 120 participating space exhibitions. So basically, the whole city kind of turns into

97
00:18:24.830 --> 00:18:29.740
photo land, and it's quite exciting, and the

98
00:18:31.360 --> 00:18:39.049
Socialites often open their home and have big festival parties that the festival is known for as well. So

99
00:18:39.300 --> 00:18:42.490
 So

100
00:18:42.700 --> 00:18:54.339
let's see, they have a bi-annual every 2 years hence biennial, and the next one is going to be March 2024, in case you need to come to Houston any time I invite you. It's fun great parties as well as this.

101
00:18:54.500 --> 00:18:57.970
So When

102
00:18:58.290 --> 00:19:06.519
at the time, and this is wonderful. But this was a pipe dream when these 2 crazy photojournalists said, Hey, let's have a festival.

103
00:19:06.530 --> 00:19:12.910
But it happened, and I think some of the things to them to dry out is

104
00:19:13.020 --> 00:19:28.879
that the historical timing? There was kind of a broad cultural interest beginning around photography. And the argument as to whether or not. It was an art form was just happening about that time. The 1970 s.

105
00:19:29.490 --> 00:19:42.370
The habitats and the networks that found that the founders, the visionary leaders brought to Houston, they were able to leverage their own cultural capital to enhance the Houston activities.

106
00:19:42.600 --> 00:19:47.960
They continued to build their own capital so they didn't just become

107
00:19:47.980 --> 00:19:57.400
organizational leaders. They also continued to build their own career, which imbued the Houston activities with a higher level of status as well.

108
00:19:57.620 --> 00:20:20.259
The founders remained active in the community connected and embedded, and Anne was at the Museum for 39 years, which is remarkable for a curator, and Wendy and Fred were active in photo fest until Fred's recent passing. But Wendy is still chairman of the board. So the founders have stayed longer than most. And that's another thing.

109
00:20:20.260 --> 00:20:36.630
There's also the entrepreneurial culture of Houston, the support for audacious ideas. If you don't know much about Houston, you probably know the energy capital oil. So there's that wildcatter like, let's go see if we can, you know, hit gold or black, gold, or whatever.

110
00:20:36.740 --> 00:20:49.400
So there's that, and then there's a desire to leave to have Houston recognize so old money in Houston will do things and support things that will make Houston look good.

111
00:20:49.430 --> 00:21:05.810
and then new money, because with the energy industry. There's a lot of new money. They'll use their money to invest in things to increase their own social capital. So somehow these visionary leaders hit this nexus where everything kind of worked out for them.

112
00:21:05.930 --> 00:21:07.800
So that's just.

113
00:21:08.080 --> 00:21:17.769
you know, the kind of highlights of the Houston story. So thank you for your attention. Thank you for the extra time

114
00:21:19.220 --> 00:21:20.899
I'm going to

115
00:21:21.280 --> 00:21:29.440
earlier. It's which might stay out there. Maybe we'll do question and answer like 5 min of question answer after each

116
00:21:29.500 --> 00:21:32.300
presentation, while it's like fresh and everyone's fine. And then

117
00:21:32.380 --> 00:21:40.409
hopefully, we'll have some time to do a larger Q&A at the end. So this works. Okay, yeah. So thanks very much

118
00:21:40.420 --> 00:21:49.040
for that. And finishing 2 min early. So even more time for questions and answers, any questions for for Tracy.

119
00:21:49.960 --> 00:21:51.640
Yeah.

120
00:21:53.330 --> 00:22:16.799
thank you very much. It was very interesting. I very much enjoy my name. I'm from the University of Western Australia, and I have very short 2 questions. First of all, probably you can tell a little bit more about your involvement as a researcher in the centers. A little more details and your positionality in this context

121
00:22:16.800 --> 00:22:27.190
and second question, one of your main concept is seen, but you also used during your presentations

122
00:22:27.190 --> 00:22:50.829
a term of community like this corporation target. And they came, you would like to say they would like to return something to communities, and the several times also. So my question about how this scene is related to community and to how you define the community in your research. Thank you very much. Oh, great.

123
00:22:51.090 --> 00:22:55.639
wonderful questions! My positionality!

124
00:22:56.580 --> 00:23:06.010
I have been part of the Visual Sociology Group, the International Visual Sociology Association for years and always been interested in photography.

125
00:23:06.230 --> 00:23:36.059
and when I moved to Houston. I eventually found photo fest and got swept into the community like everybody else, and just enjoyed it. So I have served as a reviewer at photo fest I have. I am currently on the Advisory Board for Houston Center for photography, and have been for over a decade and at the Museum. I've been part of different support groups for photography over the years. So

126
00:23:36.150 --> 00:23:39.060
I had kind of an insider view.

127
00:23:39.100 --> 00:23:50.949
And when the leaders started to talk about retiring, I thought, Oh, my gosh! Somebody's got to capture this. So that was kind of the impetus is like, this is such an amazing kind of

128
00:23:51.540 --> 00:24:00.869
community, seeing that I thought it needed to be documented in a way. So that's kind of my positionality. In a sense.

129
00:24:01.410 --> 00:24:04.329
I am not sure that

130
00:24:05.430 --> 00:24:11.980
defining scenes and community as 2 distinct things is useful

131
00:24:12.050 --> 00:24:17.110
in a lot of ways. You can have a scene that's not a community. But you can have a community that's not a scene

132
00:24:17.490 --> 00:24:30.090
for so the Houston kind of situation, I think the fact that the scene was based in community it it was a lot of social activities that brought people together.

133
00:24:30.130 --> 00:24:40.299
So it extends beyond just the scene. So a lot of the people that helped build Houston Center for photography are lifelong friends. So

134
00:24:40.370 --> 00:24:50.739
maybe I don't know which. Kate, a chicken or the egg. Was it the scene that created community amongst these people? Or was it an interest

135
00:24:51.210 --> 00:24:56.939
in photography that was already a community. And then they made it a scene. I'm I'm not sure.

136
00:24:57.100 --> 00:25:04.900
Yeah, that's a good question. And I don't have an answer. Actually, yeah, but maybe you will. In your presentation I'll listen.

137
00:25:05.240 --> 00:25:08.150
Thank you. Thank you a lot. Question.

138
00:25:08.510 --> 00:25:27.940
Yes, it's It's somewhat related. I I live in a a regional part of Australia which actually only recently appointed at local government level. It's first Arts officer. it's a few years off before we have our first art gallery. so what happens is that

139
00:25:27.980 --> 00:25:36.529
a lot of place making, I would call almost grassroots creative activity. Up to this point at least.

140
00:25:36.630 --> 00:25:50.779
so I guess my follow-up question is, is really at what level? you need in order to have a scene you need formal institutions or

141
00:25:50.800 --> 00:25:52.020
formal

142
00:25:52.170 --> 00:26:06.269
office holders of professional roles. And and I guess this question is particularly relevant, because, yes, we do live in an era where everyone has a, you know, a camera

143
00:26:06.270 --> 00:26:31.129
in the in their iphone. So even the town in which I live has some 4,000 people who belong to a Facebook chat group, and you know people are constantly putting up images of the town in which I live. So I just wonder what you think about that kind of amateur, wider, communal interest in something like photography.

144
00:26:31.850 --> 00:26:45.349
I think your town sounds wonderful. I want to visit now. I I think it's really interesting. If I try to use my my research to answer your question. There wasn't a lot of

145
00:26:45.380 --> 00:27:00.920
government support. The city didn't have an arts person until much later than this, and a lot of the organizations will say, Well, you know, we bring more people to Houston. Why don't we get recognized like the business community? So there's a tension there.

146
00:27:00.930 --> 00:27:14.199
But having professional people like Anne at the Museum. I think, added a legitimacy that helped grow the reputation outside of Houston as well as inside of Houston.

147
00:27:14.220 --> 00:27:26.570
 And the grassroots is really interesting, because a lot of communities have tried to start something like Houston, and they have a lot of interest, or they have a core group, and it just doesn't seem to

148
00:27:26.970 --> 00:27:31.919
take off in a way. So I don't have any

149
00:27:33.130 --> 00:27:42.090
like magic wand like, Do this, do this, and it all works. But you're right. I think the institutional support adds legitimacy. In some way.

150
00:27:42.150 --> 00:27:45.719
The Facebook page is really interesting to me. So

151
00:27:45.930 --> 00:28:06.190
I wonder if this could happen in this day and age where we don't even come together. In a sense, a lot of the kind of turning points in my story happened because people were in the same room, at the same time standing in line to get a glass of wine or something. You know it was very serendipitous that won't happen online.

152
00:28:06.580 --> 00:28:15.829
So I don't know. It'll be interesting. Maybe that'll be your project trace how how Facebook relates to scene building. Yeah.

153
00:28:16.109 --> 00:28:23.259
yeah, thank you for for questions. But one more time, thanks.

154
00:28:42.899 --> 00:28:50.140
Help is on the way with the blinds.  all right? So

155
00:28:50.300 --> 00:29:04.340
if I just speak into the microphone. Okay? So our next presenter from London School of Economics is Clara Sturdon Sudan. with her presentation. Cultural democracy in museums. come on.

156
00:29:16.020 --> 00:29:18.700
thank you. This is

157
00:29:19.200 --> 00:29:24.319
okay. Hello, everyone. Thank you for the introduction. And thank you, Tracy, for a wonderful presentation.

158
00:29:24.510 --> 00:29:33.650
the title of my presentation has changed a bit. I will be talking about one aspect that is part of my Phd. Project.

159
00:29:33.950 --> 00:29:46.160
and this involves sort of like the most activist part in which I got engaged. So the presentation is called activating the social in the Museum for blamatizing activism through ethnographic action research.

160
00:29:49.200 --> 00:30:09.470
okay, so this is my presentation structure. I will contextualize a bit, the paper. And in the context of the larger goal of my research, talk a bit about methods and my positionality. Then I will introduce my my 2 case studies. One is a migration museum, and another is contemporary art gallery.

161
00:30:09.500 --> 00:30:19.870
and then talk a bit about the co-learning exchange which took place between the 2 that I facilitated, and then I will reflect a bit on the implications for museum activism.

162
00:30:20.340 --> 00:30:30.870
So, as I mentioned, the the paper is part of my thesis on problematizing cultural democracy in museum spaces focused on the transformative capacity of the arts and culture.

163
00:30:30.910 --> 00:30:57.939
Which is a term that prevails in both academic literature and institutional configurations around the role of the museum. The other important aspect is that this term is sort of haunted by so-called stories of success, histories of failure. So even though there's a lot of stories around participation and and inclusion in localized museum settings. When we look at the general cultural consensus in terms of like power relations, they're pretty much unchanged.

164
00:30:58.150 --> 00:30:59.230
So

165
00:30:59.310 --> 00:31:10.139
specifically, the study looks at this like tensions and contradictions around the process of democratizing cultural spaces. Considering insights from visitors, local communities, and cultural practitioners

166
00:31:10.200 --> 00:31:27.599
as the idea is to sort of like map, a broader understanding of what culture and cultural processes are, and like, how the process of legitimation takes place among these different groups. So trying not to just emphasize one or the other, which, of course, happens during research, and especially in

167
00:31:27.700 --> 00:31:43.699
ethnography. But the goal is to sort of like, put this perspectives into dialogue. So some of the aspects in focus are agency and cultural production, social relevance of the institutions. So the way in which they relate to to their locality.

168
00:31:43.700 --> 00:32:03.080
and then the way in which cultural values expressed on museum sites are are recognized by both visitors themselves by practitioners, and then largely by by the state and global art practices. So through an ethnographic process that includes action research, my project compares to museum sites.

169
00:32:03.340 --> 00:32:07.950
In light of producing, experiencing, and legitimizing cultural democracy.

170
00:32:08.010 --> 00:32:30.510
So I see the the space of the Museum through both the symbolic power, in order to address the colonial history, and how museums created new ways of civilizing both body and mind. as well as spaces, with the capacity to engage with social transformation through becoming meaningful agents in their localities, and where critical education can flourish. So it's sort of this tension I'm interested in.

171
00:32:30.550 --> 00:32:32.580
There's

172
00:32:32.860 --> 00:32:59.269
several ways in which the function of the Museum has been characterized, and what I chose to focus in my project is this idea of the Temple versus the Forum Museum. So the temple, which evolves more traditional ways of talking and behaving in museums and usually presents crystallized cultural forms. So this is like when we think about large art galleries, or generally state-funded institutions, which, in my case, it's Turner, contemporary in market.

173
00:32:59.320 --> 00:33:23.700
And then the Forum Museum function, which is focused more on like local practices and creating a welcoming social hubs for for the locals. So in this case it's the Migration Museum in London which I'll talk a bit more in a bit. But the idea is that this museum, for instance, it's set in a shopping center versus an art gallery that has a very fancy building, and already creates different ways of relating to the institution.

174
00:33:23.720 --> 00:33:29.189
There's also a third museum function in the literature called the Activist Museum.

175
00:33:29.430 --> 00:33:44.909
which actually through data collection. And through the intervention I did, I saw that it actually can be part of both temple and forum museums. And it made me question, why why do we need another function? Especially considering that in the Uk, for instance, this sort of activist function, which

176
00:33:44.910 --> 00:34:02.639
a lot of the time relates to the way in which State funds institutions. It's part of the requirement so like both so-called temple and foreign museums are asked to to show support for their locality, and to show like social engagement and

177
00:34:02.640 --> 00:34:19.979
diversity. So all this sort of buzzwords? so then, I was kind of thinking whether there is actually a need to to have more functions because one of the issues might be that where the the sector is a bit too fragmented also, this activist function

178
00:34:20.050 --> 00:34:32.990
is what inspired the connection between the 2 museums, because I studied with these 2 very different case studies in the beginning, because I started in a pandemic. I didn't have access to to museum spaces so.

179
00:34:33.080 --> 00:34:37.930
and my goal was to look at museums that already had sort of a community ethos.

180
00:34:37.980 --> 00:34:56.939
And then, after I studied the process of collecting data at both. I felt like there's actually something in in the comparison. But I wasn't sure what it was, because they were actually very different. So, and they evolved different forms of engagement. But then, after I realized, I'm very interested in sort of the social life of the museum

181
00:34:56.950 --> 00:35:13.380
it's worth sort of going beyond these categories and taking the the socialize something central, and especially as the main focus of my project is the culture processes that take place in the museum. It allows sort of to map out this different interest.

182
00:35:13.480 --> 00:35:25.240
So this also was the basis of facilitating a learning exchange, which again, like I mentioned to just how categorizing falls beyond, how cultural processes occur. Organically.

183
00:35:25.380 --> 00:35:30.490
activism is seen here. Briefly, as like civic engagement sort of, like

184
00:35:30.630 --> 00:35:42.149
the idea that museums should have a goal of inclusion, for instance, of like relating to their local participation, and then offering agency to

185
00:35:42.350 --> 00:36:07.340
to the practitioners. The other important aspect is sort of like focusing on activism as something of the everyday. So I take this process of like a long deray rather than looking at specific events that happen. mythography spanned over like a year and a half, and I'm still working in in these spaces, volunteering and like doing some facilitation in the museum sort of like to observe how

186
00:36:07.400 --> 00:36:19.350
activism is sort of like grounded and part of the everyday. So the other thing I'm interested in is, for instance, the seasonal changes that that take place in the museum.

187
00:36:19.700 --> 00:36:23.670
 in terms of thank you.

188
00:36:25.280 --> 00:36:26.520
And

189
00:36:27.140 --> 00:36:31.010
it's very dark in terms of my my methodology.

190
00:36:31.020 --> 00:36:58.070
 what I use is ethnographic action research, which comprises sort of an ethnographic account of of the world observed and experienced, and action research. So like putting them in dialogue where the participants and the researcher are considers co-producers of meaning and are involved throughout the research process. So from organizing activities, data collection analysis and write-up. And the research in this case is sort of a cultural mediator.

191
00:36:58.070 --> 00:37:19.830
my idea was actually to start with action research and to have a project devoted to to ethnographic actual research. But because I started in the pandemic and data collection was was a bit challenging. And there was actually nothing happening on site. I started with looking at sort of the online context of the museum, starting with interviewing staff members. So then

192
00:37:19.830 --> 00:37:32.869
the the process was a bit different. The other important aspect is reflectivity, which means planning and activities in advance and examining the outcome of them, and whether and how participatory practices are recognized institutionally.

193
00:37:32.950 --> 00:37:53.729
So within my project I also used other methods which are important, especially when bringing the 2 sides together, so like ethno-mobile practices, walking and traveling with participants from one side to another. which sort of brings together the 3 level of of my research. The macro level, looking at wider cultural consensus, and like

194
00:37:53.800 --> 00:38:06.359
forms of culture production, the the Masa, which is like mainly the organizational context, and then the social level which involves sort of like the way in which the museums are implicated in their locality.

195
00:38:06.370 --> 00:38:19.659
I also used interviews because I wanted to get sort of the insights, not just to look at behaviors, but like getting some insights from the visitors and from the from the practitioners. managed to do some focus groups and some analysis

196
00:38:19.900 --> 00:38:22.560
about gentrification, which is something that

197
00:38:22.750 --> 00:38:30.259
it's problematic within both sides, within both Lewisham that is, outside London and

198
00:38:30.270 --> 00:38:32.639
within the Migration Museum.

199
00:38:32.770 --> 00:38:41.639
So in terms of positionality. I think this is important, especially when doing action research, because we're so closely related to the participants.

200
00:38:41.670 --> 00:38:57.720
I've been interested in the role of art and education for social transformation since starting my master, and even before and also looking at the wider implication of practices on the ground within the cultural consensus and sort of like trying to problematize and see whether this

201
00:38:57.740 --> 00:39:06.029
often so-called alternative practices can actually change a bit. The cultural consensus. And this naturalized views.

202
00:39:06.150 --> 00:39:25.710
also, like having studied aesthetics and sociology previously, made it easier in terms of accessing this museum spaces alongside, being a white female researcher associated with well-known university, the Uk. Which opened many doors. but this has also proven to raise biases, especially in interview settings where participants would often say.

203
00:39:25.860 --> 00:39:55.369
Oh, I'm sorry. I don't think I have anything interesting to say for your project, and my idea was always to start from like instead of framing it as an interview just like saying, Okay, let's just have a chat. I just want to know how you feel, how you experience the museum. Let me know how how the process goes, but then, still, in the beginning, they they would sometimes have this reluctance, and then sort of like slowly getting it to the conversation. And, for instance, it helps like going to a cafe or having a yeah, a more intimate setting.

204
00:39:55.680 --> 00:40:18.530
So also the sites were chosen in light of their local commitment. And this idea of like aiming to foster a sense of belonging on site so like not just looking at how people access these places, but also how how they feel inside, and who who feels they can belong and how they can belong. This aspect is relates to a different part of my research where I look more on the

205
00:40:18.530 --> 00:40:30.750
it's effective and emotional perspectives in the museum and sort of the the contradictions within there. But the idea is that these commonalities led me to to facilitate this co-learning exchange between the 2 museums.

206
00:40:30.970 --> 00:40:52.010
So the first tight is Turner contemporary, which is, like I mentioned, an art gallery in Margate, and it it has the ethos which is already, which contradictory of being a world renowned gallery, and an educational space for the community, which sort of like makes it very difficult for them to to make decisions and board meetings always have to

207
00:40:52.010 --> 00:41:02.110
either focused on one aspect or the other, and then the symbolic function is really important, because they also hosted the Turner prize, which is the major art prize in

208
00:41:02.140 --> 00:41:30.900
in the Uk. So then they have to invite arches which are famous so as to attract media attention and then funding and sponsors. But then they also The gallery was built in Margaret to tackle gentrification and poverty. So it's sort of important to think how it boasts, challenges, and reproduces these forms of exclusion. So the intricacy in which is, it's linked. And even in media depictions there's like, a lot of

209
00:41:31.260 --> 00:41:50.590
conflictual information. So, for instance, a lot of depictions say, how? Oh, it's glad it's great. The museum has brought so many new jobs. But then, on the other hand, it's like it raises the prices. And What I noticed during my observations, and especially during the longer stays in Margaret. There's like sort of this invisible

210
00:41:50.700 --> 00:41:57.480
sites which are which are never there like. There's this invisibility in terms of migrant workers which appears

211
00:41:57.540 --> 00:42:07.260
in the media, for instance. But you never see them on the street, and it's it's very racialized and media depictions in

212
00:42:07.330 --> 00:42:22.089
relation to to migrants are really horrifying, especially comparing to the Migration Museum, which always, like even the locality, celebrates migration. And it's interesting to also look at numbers in this case, because

213
00:42:22.250 --> 00:42:29.429
internally, it's like 97% of the population is white. Yet still they have this very exclusionary views.

214
00:42:29.700 --> 00:42:36.469
Whereas in in Lewisham. It's like mainly migrants, and it's celebrated as a as a migrant hub.

215
00:42:36.900 --> 00:42:38.680
so

216
00:42:39.070 --> 00:43:04.700
yeah, the idea is that basically, the museum is involved in both tackling increasing forms of gentrification and encouraging the creative class from London to to come to site. Because of this symbolic function, my recently evolved, like mainly looking at this open exhibition, which was a show curated by 4 local grassroots communities. called for my gate by communities in Margate, which took place over 9 months.

217
00:43:04.860 --> 00:43:13.099
So these 4 community groups were invited to create a show in response to also criticism around the gallery being a latest and not for everyone.

218
00:43:13.120 --> 00:43:24.129
So in terms of activities, and the the show responded to the need of the hierarchy, the the the gallery and offering agency to the local groups.

219
00:43:24.140 --> 00:43:40.719
and the the space was interesting. We use both to strengthen existing group relations. But because some of the group members didn't know each other. They also used art in a way to kind of create the sense of community and collaboration among themselves.

220
00:43:41.000 --> 00:44:03.050
and it also, for instance, challenged the necessity of having a creator taking the main decisions on site instead of using the local expertise from the artists in the group, because organically, the artists and those who had more information, would sort of teach the other ones, and like show examples from their own work. And yeah, on on a very communal level.

221
00:44:03.530 --> 00:44:13.050
There was also the the timeframe which extended you due to Covid, and there were different financial needs within the group, which made it then difficult to

222
00:44:13.150 --> 00:44:14.410
make sure that

223
00:44:14.440 --> 00:44:19.319
everybody was happy. And obviously this didn't happen. They were

224
00:44:19.380 --> 00:44:27.530
a lot of tensions. Also they got way larger submission than they expected. So there were like 4,000 submissions, and they were like

225
00:44:27.900 --> 00:44:47.690
14 participants in total had to look first online through all the submissions and then create the show and getting the objects like physically, which also sort of like there was a big tension in terms of like how something looks on the screen, and then how you create something that's actually material. And you have to put on a wall. And

226
00:44:47.790 --> 00:45:03.259
you have no idea maybe the size is completely off than what you thought it was online. the other aspect that was important with with this was like the fact that the exhibition because it was community, lad. It didn't really make it in the news, like, for instance.

227
00:45:03.620 --> 00:45:21.529
exhibitions by Trace Yaman, who's who's from there? Which led to the disappointment of some participants, and showing how it was not only that they wanted the space of the museum, but I actually also wanted the visibility and the recognition which is associated with the symbolic museum function

228
00:45:21.960 --> 00:45:25.079
in terms of some of the behaviors noticed so

229
00:45:25.110 --> 00:45:40.130
usually in this gallery people come very prepared, dressed, smarts more casually, with colorful clothes, elegant dress suit, and they highlight what the educational leader mentions about the building creating quote almost unsurpassable cultural barriers.

230
00:45:40.360 --> 00:45:56.509
And this is a quote from one of the participants who came from from the other museum from the Migration Museum with. We did this like collaborative exchange, and he said, when I stepped inside a gallery. It already felt a bit of booting because of the staircase and Posh building.

231
00:45:56.560 --> 00:45:59.380
It got me thinking, this is not a place for me

232
00:45:59.600 --> 00:46:00.780
so

233
00:46:00.930 --> 00:46:18.170
obviously the open exhibition for trade modulances in terms of class age and educational background, and was perceived more relevant by the locals. one of the participants mentioned how some of my neighbors came to see our show, who have been in Margaret their whole life, but have never stepped inside the gallery.

234
00:46:18.210 --> 00:46:34.190
After the show, however, it went back to some paintings on the wall, and They, the neighbors, expressed, feeling quite alienated from the space again. So sort of like this idea of of belonging and feeling. You have a space, and there's something you can you can

235
00:46:34.240 --> 00:46:40.539
contribute to. It was just a parentheses. This is one of the pictures from

236
00:46:40.650 --> 00:46:47.199
the show, and they also had some some dancers in the space to to make it come to life. So these contemporary dancers

237
00:46:47.240 --> 00:46:49.089
had a show where

238
00:46:49.150 --> 00:47:09.489
 they they were dancing, and at the same time talking to visitors, and they were having a conversations among themselves and with the visitors to sort of like again bring this more dialogical approach, and to bring the space to life, so as to not just be like to some paintings on the wall, but to bring the social upfront.

239
00:47:10.060 --> 00:47:13.719
The. The second site is the

240
00:47:14.050 --> 00:47:25.430
the Migration Museum, which sort of engages with the stories of migration and represents a forum type of museum that emphasizes the social role through giving voice to a local perspective.

241
00:47:25.530 --> 00:47:32.570
and they aim to give nuances of processes of migration that go beyond like sort of the good versus bad migration.

242
00:47:32.600 --> 00:47:53.940
And it's like most visits occur spontaneously. So people come with like shopping bags, and they're way more relaxed. And they don't feel like they're in an institutional space. They just happen to to come in and be curious about what's what's in there a lot of participants mentioned. They don't need to change their behavior, and it that it falls more more genuine.

243
00:47:54.300 --> 00:48:16.459
The current exhibition is now on like migration and business, and they collaborated with locals in terms of like again, fighting against gentrification through showing local stories of migration from from different countries, and the way in which they managed to to build a life in England. Their idea was to show this nuances, to kind of be against this neoliberal ethos.

244
00:48:16.540 --> 00:48:24.840
But a lot of the criticism from the visitors was that they actually, by focusing on migration and business, they sort of like reproduce this

245
00:48:24.920 --> 00:48:34.659
neoliberal standards of like the good might, the good migrant where where you have to have a business or something to prove that you're worthy to be in the country.

246
00:48:34.840 --> 00:48:38.579
in terms of the exchange between the museum. So

247
00:48:38.720 --> 00:48:41.389
what was interesting? It's like,

248
00:48:41.540 --> 00:48:45.610
It was built on an agenda set by the 2 institutions, and

249
00:48:45.720 --> 00:48:51.470
it also started from the desire to offer something back to the sites that had the door open for research.

250
00:48:51.520 --> 00:48:56.989
It involves 3 workshop sessions with practitioners from both sides. And

251
00:48:57.130 --> 00:49:01.510
the themes were like community creation exhibition making and local engagement.

252
00:49:01.770 --> 00:49:06.700
And yeah, some of the reflections were actually

253
00:49:06.930 --> 00:49:27.250
this reflective Itos, which was very important, because basically both museum, then had reflected on their own blind spots. Sort of like. Why, the migration museum cannot attract sponsors as a contemporary art gallery can, or white or or contemporary, doesn't appeal to volunteers in the same way that migration museum does, and then

254
00:49:27.380 --> 00:49:37.070
also, in terms of disentering the role of the researcher. It was a very different experience, because during the session the decisions have been made collaboratively.

255
00:49:37.100 --> 00:49:44.540
and it also shows different ways of like. For instance, here engaging with gentrification and offering agency, and what was

256
00:49:44.550 --> 00:49:57.650
important in terms of museum activism, it kind of shows why. sort of like called temple and forum configurations are quite artificial and reductive. And having this focus on community engagement makes the connection easier.

257
00:49:57.810 --> 00:50:11.189
what this form of research action research points. It's to the limitations and conditions for effective voice resonating with the community need rather than simply addressing a checklist.

258
00:50:11.330 --> 00:50:12.580
So?

259
00:50:12.780 --> 00:50:18.800
yeah. For instance, the Migration Museum used the insights from this exchange in their upcoming community work.

260
00:50:19.020 --> 00:50:37.619
And just to to finish off this quote points, that voice is more about just speaking and the growing incitement to speak and attention to voice means paying attention as importantly to the conditions for affecting voice. That is, the conditions under which people's practices of voice are sustained, and the outcomes of those practices validated.

261
00:50:38.310 --> 00:50:40.239
Thank you for your attention.

262
00:50:44.960 --> 00:50:52.640
Thanks very much for that. To Claire. We have, like 4 min for any immediate follow-up questions. Anyone has.

263
00:50:56.770 --> 00:51:09.970
Thank you for your presentation. That was really interesting, and I had not heard of a museum in a shopping mall before. Is that something that's kind of a new trend with this kind of cultural

264
00:51:10.390 --> 00:51:22.709
museum. Yeah, it is something new. It is also in this particular case they got a space, because during Covid they had empty spots and sort of like

265
00:51:22.730 --> 00:51:41.730
the the business owner. He he just wanted like a cultural space inside. So they were lucky enough to get the space temporarily. Actually, the museum will move to to a permanent space which is in Central London. And now they're trying to navigate how they will keep the relations, and at least have something temporary in in the shopping center.

266
00:51:41.750 --> 00:51:58.370
it's not so common in the Uk. I know it's common in in Asia I've heard a lot like there's a lot of museums in in shopping centers. but in the Uk, it's yeah. It's not that common, but it's still linked to this trend of of consumption. And

267
00:51:58.470 --> 00:52:06.239
I think there were some other museums, but like it's usually pop-up shows rather than permanent museum spaces.

268
00:52:07.940 --> 00:52:19.119
 thank you very much, and also enjoy the presentation. My question.

269
00:52:19.120 --> 00:52:42.899
It's related to the the artist community. So far this from networks of art is which works from this museum is, I understand, your presentation. You mostly focus on the spaces, and how they represent some narratives, the probably how they walk to select some participants and some visitors, the difference in the in the qualities.

270
00:52:42.900 --> 00:52:56.179
So probably I wonder if there are some differences between the the artists, probably some more details about people who

271
00:52:56.380 --> 00:53:08.659
to to this exhibition and the it was this, Some call you for project which they come back together.

272
00:53:08.780 --> 00:53:15.440
Okay? So so you mean, in the first side, like with the collaborative exchange with the

273
00:53:15.660 --> 00:53:18.619
yeah. So basically, this

274
00:53:19.030 --> 00:53:31.359
usually at the art gallery. They have, like quite well renowned artists, Often from London or other spaces, and it's like they have a curatorial team who who selects and collaborates with artists

275
00:53:31.480 --> 00:53:51.590
in this case for their 10 year anniversary. They they wanted to do something different and invite like locals, and the idea was to first invite artists from the area to send submissions online. They were supposed to then view them physically. But the dynamic happened. So everything stayed online.

276
00:53:51.590 --> 00:54:08.609
And then they select this for community groups who had the role of yeah, curating the show and kind of selecting these artworks which were in relation to their ethos. So, for instance, these 4 community groups were very different. There was like an age Uk group which

277
00:54:08.680 --> 00:54:17.209
focused on on aging and like different culture practices and sort of like offering a community

278
00:54:17.590 --> 00:54:26.930
space which was important because, a lot of the the people during covid, they didn't necessarily have like a a strong group. So then, this was sort of

279
00:54:27.080 --> 00:54:36.690
at least an an excuse for them to meet online and discuss about art. There was an LGBT group as well, and an activist group and

280
00:54:36.700 --> 00:54:59.869
sort of like. They worked separately, but at the end they connected some of the the themes, and there was a lot of process of negotiation, for instance, in relation to art, because sometimes 2 groups would want the same piece, and then they had to like, vouch all. Why, why is it important? You know we want to send this message with this artwork. So then it was Also interesting to see how sort of

281
00:54:59.870 --> 00:55:09.010
art took a life of its own, and different groups, so different things in the same artwork, and they had different visions for it.

282
00:55:09.040 --> 00:55:28.959
It sort of like also challenges this idea of interpretation and coming from the outside because it just speaks to many people in many different ways. So which I think was important. Considering then, what they usually show this kind of big art practices where nobody is actually asked what what they think of it.

283
00:55:29.840 --> 00:55:34.319
Okay, that's all the time we have. So one more round of applause for Clara.

284
00:55:37.000 --> 00:55:52.139
and next we have from the University of Western Australia. Raisa Akifa. Sorry if I misprehens your name with the presentation entitled Russian-speaking Communities in Spain and Australia. Cultural production, dilemmas and power relations.

285
00:56:02.330 --> 00:56:03.230
Thank you.

286
00:56:03.670 --> 00:56:22.749
Good morning. Everybody again. Thank you very much for coming to this session. I'm enjoy participants, but you to be to participate here and today. I would like to present you a part of my Phd project, which I finished a year ago. So

287
00:56:23.310 --> 00:56:28.080
 excuse me.

288
00:56:29.370 --> 00:56:30.760
Okay.

289
00:56:32.410 --> 00:56:34.240
this. the so

290
00:56:34.660 --> 00:56:41.820
so so by based on ethnographic research conducted in 2 cases

291
00:56:42.330 --> 00:56:44.040
in

292
00:56:47.310 --> 00:56:53.110
in the process, in Western Australia and in

293
00:56:53.260 --> 00:56:56.150
Madrid, Spain.

294
00:56:56.170 --> 00:57:11.290
I examine. what communities for small migrants group of Russian speaking, living in this cities and the its role in cultural production.

295
00:57:11.460 --> 00:57:33.199
I, collected the very diverse types of data. It included observational data from online resources for migrants. It's mostly from online Facebook group for Russian speakers living in the cities. I conducted interviews with migrants in different years.

296
00:57:33.200 --> 00:57:42.239
and it's very important to add that, as you can see, my field work was conducted before Russian invasion to Ukraine.

297
00:57:42.240 --> 00:58:04.899
So after this, I updated recently this data and the roads, the paper focusing on Russians of power in Australia, and this paper now is under review. But my today presentation is the focus of conceptualizing the community for Russian speakers. I try to define community for Russian speakers.

298
00:58:04.900 --> 00:58:26.440
but I a little bit. The we'll talk about. This is of power pro project, but it's not aim of my today presentation. But I will be. I will happy to answer the question. It will be rise. So the main straight is Geo. Methodological strategy of my research was grounded. Theory.

299
00:58:27.330 --> 00:58:49.900
I define. The Russian speaking communities in this city is small, only due to the number of migrants who who who lead there. So, According to the census Ra. On the 2,500 Russian born people?

300
00:58:49.900 --> 00:59:11.410
No, who lived in Australia, and on the 1,800 in the restaurant trial as a number since this time have been increased. But it's still we can in this sense to define them as small communities compare, or for the other Russian speaking groups, and as the countries and cities.

301
00:59:11.790 --> 00:59:37.779
Hmm! And then I would like a little bit to talk about. The debate is aoretical. But I return to this late as well. So as we know the concept of communities. One of the controversial is the social scientists. but this there are still some common feature which is.

302
00:59:37.780 --> 00:59:43.970
we can identify in different approach

303
00:59:43.970 --> 01:00:08.169
to conceptualizing of community. There us all different migrant groups such as it's often assumed that community member, some link to each other so horizontal relationship. The the leaders and migrant organization represent migrants need, so they pursue both related to some of migrants. Real needs.

304
01:00:08.170 --> 01:00:20.050
the desire to preserve the true culture and heritage they brought with them. I just give you several examples, like communities, a network of and personal ties. It provides.

305
01:00:20.050 --> 01:00:47.539
The society supports social identity. So we we in in this migration literature find a lot of research for focus on belonging the network of support communities. A set of practices is constitute the longing and immigrant organization established to provide, to respond to the special needs. But However, when I will. When I conducted my research and process of starting.

306
01:00:47.540 --> 01:00:53.209
I drew attention to several specific features that acted its important characteristics.

307
01:00:53.210 --> 01:01:22.190
The first of all it was. It has pronounced institutions, institutionalization in both of my cases. So in cooperation, a small number of Russian speaking migrants in West lost the style. I forgot to also to tell that the during this presentation I will. I will mostly focus on both cases. But these similar is, is this feature a similar for 2 cases.

308
01:01:22.410 --> 01:01:51.299
So, for for example, in pros the way in time of my field works of those 3 community school, you know, they were not a lot of a consumer services service in some class, we could find just 3 students. What? And that this activities? There were a lot of performance groups that that for children, as we see some Russian music and all, or Art Association collapse

309
01:01:51.300 --> 01:02:12.269
the different association, the second one, which I call confrontation. So the tension and contestation that characterize migrant relationship. To now to be a characteristic feature of the relationship between representative of the different organization and community leaders.

310
01:02:12.270 --> 01:02:20.479
This is a quote from interview my interview with one of the co- community leaders which play visible role.

311
01:02:20.480 --> 01:02:44.210
Is this not what this is? Some kind of power? Isn't this the dominance of one kind of grouping over a and now, though it's say, well, but what is there to share here? We have such little note of people here, in fact, living here and there is some kind of an incomprehensible T of war, instead of uniting and making a common cause.

312
01:02:44.230 --> 01:03:09.230
For example, doing this comfort, but to get a yes. Well, in general, there is some kind of struggle for the audience, some struggle for some he, and it's impossible to understand. What is this? So this is what I was to see. Reflect as well what I feel when I er collected my data. I really very much wanted to describe all of this

313
01:03:09.230 --> 01:03:18.810
contestation, as I said, because it was really very important feature of the relationship and the

314
01:03:18.810 --> 01:03:45.099
 book connection in community. So finally, drawing on board your film theory, I define Russian speaking communities, the fuel of cultural production and as a fuel call for cultural production is a space of position, of community literacy, migrant institution, which A, which we can call using this languages. Cultural

315
01:03:45.100 --> 01:03:55.970
producers who compete for the entitlement to speak on behalf of the Russian-speaking community to produce legitimate cultural products.

316
01:03:55.970 --> 01:04:25.249
So I would like to return to this S. Aoretical debate and then shows that they you, using this lenses. If we see the Russian speaking migrants from community, not through a horizontal networks of relationship between people, but through a system of power relationship. And this is a competitive relationship between agents, people, and institution.

317
01:04:25.390 --> 01:04:52.989
Secondly, community leaders reproduce or produce and construct a set of ideas, beliefs related to Russian speaking. Couple. M. M. Migrants during this power relationship. So what can we represent is the need of migrants and migrant heritage. It depends on who plays their role of cultural producer and community. We should see them ideologies at the

318
01:04:53.000 --> 01:05:12.609
constantly disputed. It's very much depends on the cultural capitals. Social capital woo, how they perceive what's Russian culture? And so on. And I I based also he, and not only on board you, but there is a

319
01:05:12.710 --> 01:05:33.409
and sample Russian organization can be view as a type of diaspora institution created by the Russian Government to implement on the political indel logical goals. So Community Lee Circle also transmitted this part of idea through this different institutions.

320
01:05:33.410 --> 01:05:47.039
community institutions. I would like to show you some examples which illustrate this power relationship, and how ideas of what Russians were Russian speaking culture, Russian college

321
01:05:47.040 --> 01:06:12.810
ease. This is a quote from the project of Project Cardinator, one of the pro pro Russian organization, but she's also one of the the organizer of the School for children, different performance activities for children, different cloud dance classes for children. So she visited the opening festival in post

322
01:06:12.810 --> 01:06:28.860
film festival in first. And the is it the I use also open access date. As this was published in one media in Facebook for Russian speakers.

323
01:06:28.860 --> 01:06:58.039
So my, my phone convictions that's the goal of the festival is to in account of the image of Rushi's cult. She's tradition and pride, and our wonderful country. When I came to the opening of the festival I saw something completely different out of the American hero, Batman, standing in Colonel the corner or rental bell. It does, but not Russian one the half empty.

324
01:06:58.040 --> 01:07:13.850
What I would like to draw your attention is that she criticized this opening for the fact to include it. Not only non-russian culture, like American hero, Oriental. Well, it does, but also for included the

325
01:07:13.850 --> 01:07:41.209
and in inappropriate Russian couch and the A comedy of and The Night Shift. But this is the a quote from interview with the founded director of Rush and the Film Festival, and we see that he also he also his interview, justified the function of this festival to reproduce of

326
01:07:41.210 --> 01:08:04.309
a represent Russian culture, but we can see that he perceive differently. The role of this comedy is one of the strongest common. Do you have heightened the past 15 years, as you know, used to make great comedies, but since it period from the late nineties to the present day coming, this something crush has struggled with. But this is one really is the mark.

327
01:08:04.450 --> 01:08:16.140
So this situation routes the the festival is an example of power relationship between the representative of a different organization. There is a result of each

328
01:08:16.140 --> 01:08:41.139
idea about what Russian speaker cultures, how to must be transmitted, maintain, and produce established, reproduced, and the revised. So I develops the concept of cultural production dilemma, the community literary. So during this struggle, it's symptom to realize what Russian speaking culture is, how to produce represented. So they not only transmit

329
01:08:41.140 --> 01:08:50.020
some ideas, they also negotiated with the process of the struggle his reaction of critiques, etc.

330
01:08:50.090 --> 01:09:02.179
So in my last example of my presentation, it it will be about the role of some organization with the played, because now it's very difficult to

331
01:09:02.270 --> 01:09:25.279
keep researching this area. There's a lot of community leaders who go involved in this program and not work. They just they stop the this public activities. and they it it. It's very difficult to really to realize what their rule now.

332
01:09:25.280 --> 01:09:39.990
So it's again, it's about commemoration of Victory Day in 2,019. And what is important here for my presentation, this picture, these pictures

333
01:09:39.990 --> 01:10:08.750
reflect 2 different, the group of organizations of a post to each other, so in conflict of each other. But we can see they really rep, re, reproduce some recognizable official Russian official, Russian, performative retal symbols and narrative constructed with within this Russians of power policy.

334
01:10:09.270 --> 01:10:33.030
And then this is, I don't have room for this just very briefly. Why I I explain this again, based off your theory, because I I'll try to show how this organizations have been established and the community leaders. If it's in, for example, in your presentation, you show you you. You also use for you to show how

335
01:10:33.030 --> 01:10:48.200
much cultural capital they have. This is a difference. They really don't have a lot of resources to compete, which is us and Russian official institutions. They provide these resources

336
01:10:48.200 --> 01:10:58.689
to be successful with the very much need, because they really don't have a lot in the struggle to legitimise their positions.

337
01:10:58.720 --> 01:11:09.119
So And this is the last. I would like to show that the community leaders really don't represent all Russian-speaking migrants.

338
01:11:09.120 --> 01:11:34.120
And we, and if we understand the institution of the community and their leaders as a culture or a presentation. Russian speaking migrant, that we conclude that the limited segment of Russia's speaking mind is represented. So there is this community institutions. They provide some cultural products. But no, this progress not all, Margaret, not all Russians people would would like to

339
01:11:34.120 --> 01:11:53.360
consume, but sometimes they don't really have any choices, as we see. I, this is participant, not organizes. This is participant in from interview with participants of this events. You said, you don't really like public events. Is that about all of them?

340
01:11:53.360 --> 01:12:04.269
No Victory Day I don't like. this ephoria! When everyone is happy and they put on military uniform on children! It's absolutely dreadful for me.

341
01:12:04.270 --> 01:12:29.269
I don't like the way it's represented. If you notice we will. On ninth. May we arrive at the half an hour early this to the look took with the children left for the beginning of the event. We can see this for this participants some kind of reproduce to children this some family memories and the collective memories about the Second World

342
01:12:29.270 --> 01:12:35.170
victory and participation. A lot of Russian family really had

343
01:12:35.170 --> 01:13:00.040
a family member who would participate or died during the Second World War, so she would like to trust me. This, No family history but she she she was limited to the opportunity to share this with the other participants. So she she made the choice to to came to for the beginning, just to tell something

344
01:13:00.040 --> 01:13:11.280
to the children about this event, and I loved because before all of this programme and performance began.

345
01:13:11.410 --> 01:13:38.720
So it's my conclusion. I I use the virtual field of cultural production to describe to migrant communities. Because I think this is the in in migration research studies of community. Margaret organization overlook this important role of struggle in power, relationship and community and the role of community leaders about culture

346
01:13:38.720 --> 01:13:44.670
well, products upright, you probably use the

347
01:13:44.670 --> 01:14:04.910
and the important to red is the key. I focus of restaurants trial is this program in the project were much more successful before he has an in Madrid. In Montreal. It's not very so much relevant for my data. But we still

348
01:14:04.910 --> 01:14:24.449
realized that community leaders who still involved in this power relationship and contest the in the competitive relationship for producing Russian speaking culture, so cultural production dilemma. I use this concept to

349
01:14:24.450 --> 01:14:50.690
not talk about cultural reproduction in my background, community by its leaders, the cultural produce. So what they produce, including an activity of the 4 months lessons, concert mass media resources and other cultural products depends on the test, cultural capital and other resources they possess, and, as I show, they may even transmit political e zoologist, or

350
01:14:50.690 --> 01:15:01.310
as the Russians of Paul, and focus on combating their own resources of the different type of capitals. Thank you very much, and

351
01:15:07.750 --> 01:15:12.419
thanks for that. Now we have time for questions.

352
01:15:17.600 --> 01:15:22.290
I'm Professor V. Pissing from the University of Alabama, India.

353
01:15:22.410 --> 01:15:37.009
You have presented a very interesting paper, and I think that you try to reconceptualize the concept of community in case of the migrant community in Australia.

354
01:15:37.310 --> 01:15:58.339
But my question is that when you are talking about the migrant community in Australia, particularly Russian speaking, so, I think that most of the community studies focus on the preservation of the culture of that particular community when they migrate to some other cultural medium.

355
01:15:58.620 --> 01:16:06.570
But how? Because in concept of community it is not just culture, but also a structure of the community.

356
01:16:06.960 --> 01:16:17.730
So when they migrate from their country of origin, where they have original social structure, and they migrant migraine to other

357
01:16:17.740 --> 01:16:28.780
society which has a different social structure, how they respond to that social structure with cultural traits they are having of their own community.

358
01:16:29.480 --> 01:16:35.930
So this is so. Thank you very much for this question.

359
01:16:37.050 --> 01:16:50.600
so so, so I I I think that there are several, probably moments which I need to rise to discuss. First of all.

360
01:16:50.750 --> 01:16:54.260
this is zoom. This is.

361
01:16:54.460 --> 01:17:21.579
there is interesting because in in, in migrant, in, in, in study of migrant communities, migrant organization. It was a very popular perspective which focus of transnational studies. So one of the debate is about, can we can we use this strong a little bit outd for migration studies, probably to to describe our communities in the

362
01:17:21.580 --> 01:17:36.770
country or for cause country country of reception. My question is whether they become the part of the Socialist structure where they have migrated or is still, they are isolated, and having their

363
01:17:36.780 --> 01:17:48.109
try to maintain their structural ties with their country of origin, and some kind of you know, structure within that community which they have created.

364
01:17:52.310 --> 01:18:08.860
You may answer it, but you will think over it here. He is not it right? Now? You yeah, yeah, yes, thank you very much. I I I I read a book about Lebanese communities.

365
01:18:08.860 --> 01:18:36.849
and it was compared to Russian-speaking communities. What I can tell now they were much more involved in this structure, structure, relations with of style and society. So the more oriented of this competitive power relationship which exist to own the of stallion level. But then but then but but but you but the

366
01:18:36.850 --> 01:19:01.849
yes, but the according to Russian speaking community is. It was interesting for me that the Wh. What I firstly was surprised. It was the fact that all of this conversation was in the Russian speaking language, and when even they compete with this, as they, for example, publish in Russian speaking, presses, the open letter which will address

367
01:19:01.850 --> 01:19:26.230
to some Russian officials in in international this transnational level. So I think it's very much depends of communities. And of course, we need to pay attention to this important level. I I I think that if we study different group of migrants it could be very different pitch.

368
01:19:26.230 --> 01:19:26.790
Yeah.

369
01:19:27.760 --> 01:19:30.109
Okay, one other question here in the

370
01:19:31.020 --> 01:19:31.860
online.

371
01:19:32.790 --> 01:19:43.640
Thank you. That was an excellent presentation. And I really enjoy that. You are asking the question of what is community? Because so much of policy making done, and so much of

372
01:19:43.670 --> 01:20:05.170
opinions that are given to policymakers come from this community groups. And it's really important that these are not soft, that these are understood as not soft cultural things. A community is, I mean, we're all trying to define community and I think it's very lazy of government, especially in the institutions to

373
01:20:05.170 --> 01:20:22.649
lean on communities and to say, I've spoken to communities. And this is the community's voice. When we can see especially through your work, that community is not neutral, and that it is complex, filled with conflict. So that's really great. Thank you for discussing that with us today.

374
01:20:22.790 --> 01:20:29.220
Oh, thank you very much. Thank you. It's very nice to receive this comments.

375
01:20:30.260 --> 01:20:33.500
Yeah, did you want to respond?

376
01:20:33.800 --> 01:20:34.700
What about

377
01:20:35.200 --> 01:21:06.380
I? I I I perceive this mostly as a comments as the the question, yes. yeah, yes, I I think. I I think it's very important question, because there are mostly for which really focused a lot of government departments in government. This is the institution. The focus on working is multicultural communities. There are some programs focusing. And the yes

378
01:21:06.380 --> 01:21:30.840
it. It wasn't really focus of my research. But I here I try a little bit to show how it was relationship, how they created relationship with some official Russian institutional representative, but the official astronomy institution, the resources. It's also very important for this

379
01:21:30.840 --> 01:21:53.560
research, because it's interesting that Australia government, they support it all. also, this institution is. Sometimes it created this for Russian activities using this grants for But it. It's very complicated question how government can take into consideration is

380
01:21:53.560 --> 01:22:17.290
because I think it's very important also for my research that the community organization they play this game often, not because of their somewhere shed. yeah, not because they shared this ideology. They need this research to survive

381
01:22:17.290 --> 01:22:23.729
this community leaders. So probably.

382
01:22:23.730 --> 01:22:52.430
Yes, but I I I I I I I received some response from some representative of multi-cultural department in restaurants. So I think it's it could be some kind of dialogue between the researchers and the government sectors. Yes, I I see I think it could be. Well, thanks again, and one more round of applause.

383
01:22:55.680 --> 01:23:14.049
I think our our last presenter is here. so deep Kar course, or if I mispronounce your name with the presentation entitled The Impact of Social Media on the Dynamics of Ethnic Community, and Rogers

384
01:23:15.250 --> 01:23:25.450
something up. shift the slack. If I want to shift the slide from this button. This. I'll just get rid of this.

385
01:23:28.190 --> 01:23:32.990
I just want to know how to shift an answer from this button. Sorry.

386
01:23:33.990 --> 01:23:38.929
try. You can try the mouse. Sometimes the mouse works, sometimes into work.

387
01:23:39.170 --> 01:23:43.609
So how much it is? Okay? So inter looks like.

388
01:23:44.940 --> 01:23:48.830
okay. yes. great.

389
01:23:57.310 --> 01:24:00.659
very warm. Good morning to all of you.

390
01:24:08.190 --> 01:24:18.760
A very warm good morning to all of you. The topic of my presentation is the impact of social media on the dynamics of the ethnic community in Rajasthan.

391
01:24:21.890 --> 01:24:24.710
So this is the next slide

392
01:24:25.720 --> 01:24:30.250
in this slide. I am touching the topic of socio-economic background.

393
01:24:30.440 --> 01:24:51.879
So The progress of any community. Progress of any society depends on education, philosophy, and social media in the era of globalization, education and social media are changing the culture, traditions, lifestyle and social values of society which are impacting the personality of common mass.

394
01:25:02.250 --> 01:25:03.190
Sorry.

395
01:25:03.610 --> 01:25:04.990
then.

396
01:25:07.370 --> 01:25:13.309
and there is the birthplace of different ethnic communities. Like Hinduism, Buddhism, Jianism, and Sikhism.

397
01:25:13.320 --> 01:25:23.970
1.7% of the total Indian population adhers to Sikhism belongs to Punjab State of India, which is subcontinental of South Asia.

398
01:25:24.120 --> 01:25:38.279
There are 26 million sick globally, of which 23 million live in India, 18 million sick, left in Punjab State, and 1.2 7 of total population live in Rajasthan.

399
01:25:39.210 --> 01:25:53.700
The frequency of respondents born in Punjab and Rajasthan is almost equal. Migrated respondents are due to Job 36% and occupation and marriage is 21%,

400
01:25:53.800 --> 01:26:05.430
57% of the respondents came to Rajasthan before partition, and third person after partition, even if the birthplace is Punjab, Rajasthan, and another State.

401
01:26:06.110 --> 01:26:12.740
So This is the first economic and social background, and I am touching on Hassle

402
01:26:15.900 --> 01:26:17.790
May. Hmm.

403
01:26:21.820 --> 01:26:24.240
Here the ethnicity and social change

404
01:26:24.370 --> 01:26:36.160
ethnicities is a concept referring to a shared culture and a way of life. In other words, epic. It is rooted in the sense of identity and culture. Self-awareness of the community.

405
01:26:36.220 --> 01:26:51.590
Ethnic membership tends to be defined by a shared culture, heritage, ancestry, origin, myth, history, language, religion, folklore, ritual, physical appearance, clothing, geoscience, and cultural products, such as music and art.

406
01:26:51.850 --> 01:26:57.260
ethnicity is often a major source of social cohension as well as conflict.

407
01:26:57.900 --> 01:27:07.479
The process through which communities transform themselves into ethnic groups may be many, such as minority status due to migration to other countries.

408
01:27:07.570 --> 01:27:28.540
Acute consciousness of alienation due to exploitation within their own country of residents or due to uneval level of development opportunities. Ethnicity, therefore, is an ideology and social process essentially political in nature. It's originally in the ideology of modernity which permeates

409
01:27:28.540 --> 01:27:39.909
its entire symbolic and social structure, formation ethnic. It is therefore essentially a political and modern phenomenon, the migration of the sick community.

410
01:27:42.980 --> 01:27:56.319
the migration of the community to Rajasthan and the increase in urbanization have brought significant changes in the wake of modernization and globalization. Social media has impacted the process of social mobility

411
01:27:56.320 --> 01:28:16.129
as a result of migration, ethnic consonations formed and the changes taking place in the sick community have been reflected through the modern communication system and modernisation. Social media is known as a technology that provides the creation and sharing of knowledge, information, ideas, and expression.

412
01:28:16.330 --> 01:28:20.580
It's a collective term that gives platform for communication.

413
01:28:20.640 --> 01:28:24.779
community-based input interaction and content sharing.

414
01:28:25.290 --> 01:28:39.859
Now the social culture characteristics of sick community in quota city of Rajasthan. In 6 society, 85% of the respondents prefer to marry within their own caste where 14% of the respondents don't want to marry in their own caste.

415
01:28:39.860 --> 01:29:04.140
which presents that the sick community is aligned with modern thought process due to a higher education system and changing dynamics. Education level plays an important role in determining metrol. In the seasons, such as 60% of the respondents want to marry their children in a simple way, simpler way, while 12% of the respondents want to marry in a grand way.

416
01:29:04.140 --> 01:29:07.720
and 21% of the respondents. In a moderate way.

417
01:29:07.960 --> 01:29:16.679
76%, 76% of the respondents belong to the nuclear families because they have no Us. Time.

418
01:29:17.040 --> 01:29:27.050
80% of the total respondents consider an elder boy than a girl for marriage and the rest. 17 person don't consider the age gap

419
01:29:27.210 --> 01:29:31.890
between the marriage because marriage decision is based.

420
01:29:41.510 --> 01:29:43.350
So just go back. Me.

421
01:29:45.830 --> 01:29:46.550
Thank you.

422
01:29:57.030 --> 01:30:07.449
93% of the respondents are willing to perform all the rituals in marriage because it is related to one unique identity of their civilization and cultural existence

423
01:30:08.280 --> 01:30:35.309
with 85 of 85% of the respondents have given priority to marriage in their own community for their existence. But an interesting fact has also appeared that 46% of the respondents believe in intercast marriage, due to some reasons, like changing circumstances of an individual family not getting a suitable match in their own community attaining higher education and middle class background and urbanization. Next point

424
01:30:35.310 --> 01:30:57.380
16% of the respondents are divorced and 88% of the respondents believe in remarried concept because it is important to have a life partner, whereas 96% of the respondents believe that after marriage there are positive changes in a one-person's life. This change is reflected in social, cultural, and economic dimensions.

425
01:30:57.410 --> 01:31:03.599
With the impact of Western culture. 39% of the respondents prefer to give a cocktail party.

426
01:31:09.790 --> 01:31:27.879
6 societies proactive in providing excellent education to its girl. 98% of the respondents have expressed their opinion in this regard. 6 society towards attitude. Working women has been positive, and 80% of the respondents considered, higher education is main asset for girl

427
01:31:27.950 --> 01:31:35.229
59% of the respondents have a positive attitude towards delay in the marriage of girls.

428
01:31:39.110 --> 01:31:52.419
Almost all the respondents believe in practicing Sikhism and falling tradition's custom and rituals. All the respondents like Go to Gurdwara every day, and believe in giving thus one which is the one tenth part

429
01:31:52.560 --> 01:32:19.939
or a 10% of a one income that one should donate both financially and directly in the form of Saba. According to sick principles, they don't believe in ped and faki, while other religion, people do sick society towards sick society attitude towards working women has been positive, and 87% of the respondents give their wife the right to make the season in the family affairs.

430
01:32:19.960 --> 01:32:27.350
The Holy Scriptures of Sikhism state that women, and are entitled to the same rights and privilege as men.

431
01:32:27.430 --> 01:32:30.570
Sick community in Rajasthan

432
01:32:30.750 --> 01:32:33.049
can talk Punjabi language

433
01:32:33.810 --> 01:32:55.650
can talk and can talk Punjabi language, but cannot read and write. Although 42% of the respondents can write and read. Gurumuki, Hindi newspaper Hindi newspapers are read more than Punjabi and English newspapers. This lag is because Punjabi is not a compulsory language or a subject in school and colleges of in Rajasthan.

434
01:32:55.940 --> 01:33:13.559
Next, most of the respondents participate in religious and social ceremonies and in the other functions of the other communities of the city. This awakens the feeling of brotherhood and faith as well as they get a good level of participation in those festivals.

435
01:33:13.720 --> 01:33:32.709
Most of the respondents in the sick community do not want to change their identity. Simple. That is, 5 k. It means consisting of uncut here a shot, straw, or a knife, a steel Brist band, a wooden comb, and a shot Vorn as an under garment.

436
01:33:37.120 --> 01:34:07.009
The impact of social media, social media has been ruling our life work and relationship. Some people met their soul made through social media websites of matrimonial apps. Social media is continually developing new education possibilities through Youtube ebooks, online notes and learning via video calls which contribute to online learning distance learning is also possible through Skype, which is one of which is one of the social media software.

437
01:34:07.020 --> 01:34:25.719
Earlier families were burned over face-to-face conversation. But these days families barely greet one another, and everyone is engrossed in their own new post on their own social media accounts, watching, videos, reading, to post online and responding to friends.

438
01:34:25.730 --> 01:34:31.380
Friends seems to have become more important than even saying Hi, hello to one another.

439
01:34:31.440 --> 01:34:44.500
Social media is a great effective tool in promoting destination wedding. As it is a service. Wedding planners have been recreated for this service, and they use technology and social media.

440
01:34:44.800 --> 01:34:59.329
It has replaced traditional Indian wedding celebrations where the whole family is running the entire show. It allows all the wedding photos to be seen in a one place on platform like Youtube, Instagram and Facebook

441
01:34:59.520 --> 01:35:01.119
bedding planners

442
01:35:01.830 --> 01:35:10.670
who tagged their clients on social media posts are more likely to be seen and promoted through digital digital word of month.

443
01:35:20.740 --> 01:35:35.709
Okay, social media is a great platform for women entrepreneurship as they are documenting their entrepreneur adventures and skill, and sharing their achievements on social media, empowering other women to fulfill their dreams.

444
01:35:35.910 --> 01:35:38.800
Social media has significant impact.

445
01:35:38.880 --> 01:35:58.529
has a significant impact on the social, on the social, economic, and political discourse and cultural activities of the sick community. Social media plays a crucial role in fashion. It helps to promote the brand and its product, shape, consumer perception and drive sales.

446
01:35:58.530 --> 01:36:13.330
Quotas famous for Cota Doria sares, and quota Doria suits. Therefore sick women were both attires from time to time. It depends on the occasions woman privacy has been increased

447
01:36:13.330 --> 01:36:24.859
in conversations with family and friends. Social media has increased political awareness and exposure. Human has become more conscious.

448
01:36:24.870 --> 01:36:30.109
Facebook and Whatsapp, not huh? Sorry.

449
01:36:30.799 --> 01:37:00.170
Facebook and Whatsapp are the most popular platform among people of the all-age stroke. They share their photos, videos and greet their relative friends, colleague, and many other persons who are virtually connected with them, or adults use Facebook to connect with family and friends Whatsapp is the most used application among the members of sick community. Whatsapp is also used to make free Internet calls to relatives located outside the country. All friends

450
01:37:00.330 --> 01:37:19.509
found on Facebook social media provide information about birthday marriage anniversary. So we are celebrating the trend of life on Facebook. Dependency on social media has increased. Written communication is approximately finished, and it is only used for official purpose.

451
01:37:19.510 --> 01:37:31.499
Upi is another benefit of using the application of social media. People do online payments. Therefore the effect of cash flow and the use of David and credit cards have decreased.

452
01:37:31.540 --> 01:37:53.970
Mobile telephony has become the most important instrument for using social media like Facebook, Whatsapp and Instagram, tutor, and etc. Although elderly people use feature phones as they are not very comfortable with the Internet-based technological devices. Earlier telephone was family property. But now it is an intermediate property. Economic

453
01:37:54.383 --> 01:38:22.120
expect has altered, due to marketing and purchasing through online websites like Amazon, flip cut Nika. People ordered food to be delivered at homes to dramato and swiggy apps. Transportation is now safe and fast through Ola and Uber apps. One of the benefits of social media during the first wave of pandemic is that it unable helpful information to be easily shared with the wide audience.

454
01:38:22.139 --> 01:38:26.630
People shared their phone numbers in case of patients

455
01:38:26.639 --> 01:38:54.630
need a help through Whatsapp group. The sick community has come forward for service to the mankind through one of the Ngo is, that is Kalsa aid. It is an international Angio which provides Mediterranean aid in disasters, areas and civil conflict. Jones, around the world. The organization is based upon the sick principle of Recognize the whole human race as one recently Kalsa aid.

456
01:39:01.049 --> 01:39:02.320
So

457
01:39:02.879 --> 01:39:19.470
sorry. Okay, this is the summary. recently Kalsa Aid, Australia has begun its annual bed donation drive. In the last summary. The changes is socio-economic characteristics of the sick community in quota city of Rajasthan. What steady!

458
01:39:19.480 --> 01:39:33.530
And it is found that the majority of sick pre prefer to do simple marriage in their own cast, with all the rituals the girls age in marriage should be less than a voyage. The trend of the nuclear families are increasing.

459
01:39:33.650 --> 01:39:54.309
The re marriage concept is developing after divorce, urban empowerment and education for girls are agreed up upon by all the respondents, and sick follow 5 K identity symbols of sechism and social media may impact work and relationship education, cultural activities, connectivity services

460
01:39:54.320 --> 01:40:02.569
and social, economic and political discourse. In the coroner period, social media plays a tremendous role in saving once

461
01:40:02.790 --> 01:40:06.600
in saving human life. Thank you.

462
01:40:11.570 --> 01:40:16.150
Thanks very much for that. We have 10 min.

463
01:40:16.210 --> 01:40:31.330
We can have the questions for Sedi, but also enough time to ask some questions, maybe of of all the panelists. And with that in mind, I just want to offer brief words, maybe to kind of bring all of these presentations

464
01:40:31.370 --> 01:40:38.130
back into kind of one framework, but I think all of them have kind of dealt with the

465
01:40:38.230 --> 01:40:46.680
the interrelationships of these 3 dynamics. You have community defined broadly, not just people, but also places. We have

466
01:40:46.780 --> 01:41:04.569
cultural institutions and their own distinct organizational characteristics, whether the nonprofit, whether they're based in shopping malls, whether they're they're kind of small ethnic organizations. And then the the cultural object that is being displayed or represented by these cultural institutions

467
01:41:04.590 --> 01:41:26.269
and that can be a an art form like photography. It can be a a particular ethnic identity that's being contested over. And these things are all kind of changing. But each one of these presentations has offered kind of a different, I think, implicit model of how they're all related together. Right? So if you think about. Maybe one of the classic

468
01:41:26.430 --> 01:41:30.809
models of how all these things are related is Paul Dimaggio's study of the

469
01:41:31.010 --> 01:41:55.380
the origins of Boston Symphony Orchestra and the Fine Arts Museum, where you have community dynamics changing, that is, the working class gaining power within nineteenth century Boston, which then leads to the formation of this cultural institution or these 2 cultural institutions which then creates this new kind of cultural object, fine arts distinct from kind of commercial art.

470
01:41:55.490 --> 01:42:02.570
And so if that's kind of our starting point. I think all these presentations have given kind of interesting

471
01:42:02.620 --> 01:42:14.749
variations on that where the lines of causality are are going in different directions, and, what is more, stable, and, what is more, fluid, is also kind of kind of changing. So I just want to to leave that as a kind of

472
01:42:15.130 --> 01:42:27.950
maybe a a framework for trying to put all these papers into dialogue with each other, and but with that I'm happy to to hand the mic over to anyone who has any questions for for so deep or just kind of the presenters generally.

473
01:42:29.770 --> 01:42:32.010
Oh, do we have a

474
01:42:48.050 --> 01:42:55.709
I'm sorry it doesn't relate to your your overview. But there, actually, you have to come. If I'm not able to understand that. Excellent

475
01:42:55.910 --> 01:43:12.030
I I think you will, in one of your comments about social media. You said it had increased women's privacy, which is contradictory to most ideas about social media. So I was wondering if you could just expand, how?

476
01:43:12.140 --> 01:43:13.520
How that works.

477
01:43:14.090 --> 01:43:18.169
So your main so what she is trying to sing in explain?

478
01:43:18.680 --> 01:43:29.349
 so one of your comments was that

479
01:43:29.860 --> 01:43:35.829
social media has increased women's privacy. Yeah, and I'm curious

480
01:43:36.450 --> 01:43:52.629
the dynamic behind that, because, at least in my understanding, social media puts so much of ourselves out there. It kind of decreases our privacy because everybody can see what we're doing, and then they can share it

481
01:43:52.880 --> 01:44:22.389
without us knowing. So I'm I'm just understand. I'm just not understanding, or would like to know more about how it increases privacy in this situation. So now I got your question. Thank you. thank you, ma'am, it's very interesting question. if I'm talking in the frame of India. After marriage it's very difficult for a bride or a new girl, when she tries to settle in a new home with her in-laws.

482
01:44:22.390 --> 01:44:39.200
so whenever she want to, Convey her inner feelings to her parents, and to her brother or her sister. She is not like free, mentally or physically, because there is always behind some someone like who is a

483
01:44:39.240 --> 01:44:58.559
like. There is always There are so many members in a family like what she is saying to her parents, like what she is saying is, she is complaining about our family and our daily lives to her parents. So in this way Social media has increased a safety for Women

484
01:44:58.560 --> 01:45:18.670
like Where she can! But with the use of Whatsapp and calling so like, she can easily convey, like in what situation she is. Right now with her in-laws whether she is comfortable or not. So in this. phenomena! If I'm talking that social media has increased a privacy

485
01:45:18.670 --> 01:45:32.000
for a women because India is a patriarchal society. It's not a matriarchal and novice. India is a very developing. I mean, it's India is a very fast and forward.

486
01:45:32.000 --> 01:45:38.020
but still, after marriage, one or 2 years girl has a beer, a lot in a new family.

487
01:45:39.590 --> 01:45:50.819
In that context I have said that social media has increased privacy for a billion.

488
01:45:50.850 --> 01:45:53.360
Yeah.

489
01:45:53.570 --> 01:45:54.420
And

490
01:45:59.990 --> 01:46:02.449
this is a question for Clara.

491
01:46:02.750 --> 01:46:30.489
apologies. If it's only about one of your case studies. And partly it's factual. But I'm going to show my ignorance about The biography of Turner is Mar going to the place he used to retreat to, because I do remember seeing a film a few years ago about his happy times retreating to to the seaside. Well, if that's the case, I guess the question is

492
01:46:30.520 --> 01:46:53.669
in terms of the themes which just outline the relationship to place community and so forth. that would raise the issue. Then, of you know, turn a Margate versus the fact that you have, of course, famously, this wonderful collection of Turner paintings in London. So

493
01:46:53.770 --> 01:47:16.750
I guess if you might to reflect on that. And an associated thing would be, how much community buy in there is to the idea that you know this place was significant. to to turn that. So so it does do. Mike ate, and, if you like, buy into this narrative

494
01:47:16.820 --> 01:47:22.229
that an institution should be called Turner, because here vacation.

495
01:47:29.450 --> 01:47:38.519
Thank you for for the question. That's miss it. Yeah, I think there's sort of again, another contradiction.

496
01:47:38.530 --> 01:47:41.110
because.

497
01:47:41.560 --> 01:47:56.930
yeah, basically, the gallery was built there because Turner used to vacation and they did make it a thing like even the building itself has the sort of like huge windows overlooking the sea sort of like to

498
01:47:56.980 --> 01:48:06.910
capture what sort of landscape was seen by Turner. But then one of the things is that because they're called Turner contemporary?

499
01:48:07.080 --> 01:48:09.010
it's sort of

500
01:48:09.250 --> 01:48:23.700
doesn't necessarily mean that they engage with Turner's art. So sometimes they do have some of his artwork on display. But actually, for instance, the exhibition I was talking about. There was all community led, so there was no Turner, and

501
01:48:23.750 --> 01:48:36.750
a friend of mine was actually visiting, and he had no clue that this was happening, and afterwards he was just like very confused, like, what's the point in naming the gallery, Turner? Contemporary? If there's like no Turner

502
01:48:36.760 --> 01:48:41.179
and I also I had a chat with like

503
01:48:41.220 --> 01:48:47.099
the people who hosted me with their Bmb. And some of them have lived there their whole life.

504
01:48:47.130 --> 01:48:56.689
They knew they didn't necessarily care about Turner. They told me that before there was supposed to be a gallery there were plans to build like a swimming pool.

505
01:48:56.800 --> 01:49:10.629
And so but then, basically, they were thinking, Okay, if there's an art gallery, it will actually attract more visitors from London. So like this kind of re-engaging with tourism.

506
01:49:10.900 --> 01:49:35.139
which is important because, sort of from the eighties onwards there was a lack of of tourism, because flights became cheaper. So then nobody would go to the seaside, which is obviously way worse than going to Spain. So then they were like thinking of ways in which it will appeal even for like a day trip or or so. So then kind of using the gallery in that sense. But

507
01:49:35.200 --> 01:49:51.079
From what it seems like especially doing this research on community that exhibition. A lot of the the locals do not really engage, but they sometimes do benefit from

508
01:49:51.200 --> 01:50:00.900
the gallery. So unless they have a particular interest in art, they don't necessarily go there. It's actually more people like more foreigners.

509
01:50:00.980 --> 01:50:05.050
people from London. So yeah, it's sort of like

510
01:50:05.060 --> 01:50:07.740
shows the way in which

511
01:50:07.990 --> 01:50:23.469
even though it was built. And yeah, for their community. and then there's a distinction between yeah sort of like this art led part. And then the educational part, which is like, sometimes they just come for the workshops. But it doesn't mean that

512
01:50:23.510 --> 01:50:25.220
they don't

513
01:50:25.230 --> 01:50:30.569
anything about Turner particularly. So it's just sort of like a name there in the background.

514
01:50:33.280 --> 01:50:45.550
I think. Unfortunately, we are now out of time, and I've been informed as another session coming in so. thank you. To everyone who attended. Thank you. To those who attended online, and one last round of applause for our 4 presenters.