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Good afternoon, everybody. dear audience, dear paper presenters.

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I cordially welcome all of you to this first historical system that tries to approach something I have vision and call and invited youth researchers to engage

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on and collectively work on, that I call a planetary youth research.

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We start

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with this acknowledgment.

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which very nicely fits as opening words for this session, I think.

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on behalf of everyone gathered. I pay respect to the spirit of country here in Narn, where we all are meeting. I acknowledge the past and present cooperation, varundieri voivurum, as the sovereign people. Here

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the cultural knowledge holders who maintain and promote the naram aboriginal law customs and custodianship, responsibilities for country and the people. That country continues to sustain generation of the generation into the future. For all of us

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I recognize the import and contribution that first nations thinkers have made to sociology, including challenges

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to our dominant ways of thinking.

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We thank all first nation delegates in the room today for their contributions to knowledge in this discipline.

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So with these opening words, I warmly welcome our first speaker.

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Wendy Lee, from the University of Melbourne, Australia.

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with the title Global youth, climate Activism and planetary citizenship in times of crisis, A, global north and South, comparative perspective welcome Wendy

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works right

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 my

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I'm here for them back

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should work right. Thank you so much.

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hi, everyone. My name is Wendy, and it's a great pleasure to join this panel and present my work to you here today. So I'm going to discuss global youth, climate activism and planetary citizenship in times of crisis, from a comparative perspective between the global north and South.

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 in the current times of global crisis, such as climate change, the COVID-19 pandemic and the increasingly intensified world conflicts. How young people navigate these emergencies and catastrophes demand for special attention, particularly as the generations that will inherit this issues. More importantly, these young people have grown up and lived in a globalized and digitalized reality of the world.

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their shared-lived experiences bind them together and motivate them to act accordingly. This inevitably prompts us to approach today's young people as capable actors attempting to address

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some of these issues on their own, both individually and collectively, within their capacity.

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when they witness the institutional inefficacy. Additionally, it's important to adopt a globalized perspective in order to understand what motivates these globalized young publics to collectively confront their shared destiny as citizens of the planet. In times of crisis, given, most of their communication and actions are not only transnational, but also transpoundry.

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This is particularly evident with the recent rise of global student strikes for a climate since 2,019. the ongoing global youth climate activism led by the Swedish teen. teenage young lady Greta Tumberg and other regional climate activists demonstrates that young generations have taken the lead in global climate communication and politics.

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My Phd project is specifically situated within this broader context of the global climate, emergency and crisis, as well as a form of planetary citizenship that I have developed.

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My Phd project investigates how young generations who are deeply concerned about climate change, perceive, communicate about, and engage with this global crisis in Hong Kong and Melbourne. It is a comparative study of these young people's public opinion, formation and identity construction in relation to the climate crisis in this 2 global cities representing the global North and South.

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I approach this comparison from a globalized perspective to highlight the similarities of these young people's climate communication and self identification in my thises. As a result. I have conceptualized the term global crisis citizenship to outline more fundamental structural elements that motivate globalized young publics facing the climate emergency to confront a common destiny as the citizen as citizens of the planet.

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From now on I'm going to dive into the gaps in existing research and explore how we can shift towards a meaningful conceptualization of what I call as global crisis citizenship, which basically refers to a way of being a planetary citizen in the face of the climate crisis.

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So, firstly, a considerable amount of research has primarily focused on how to educate and guide young people to become aware of and take action on climate change and the field of climate change communication. These studies are built on the underlying assumption that young individuals, due to their physical and subsequent mental immaturity are in a weaker position than older generations

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based on these assumption. Younger generations are even more susceptible to the prevailing stereotype of citizens being passive recipients of people of of climate-related information in public climate communication.

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Consequently, young people, spontaneous communication and engagement regarding climate change have largely been overlooked

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until recently, when their agency has became really evident through the global use climate strikes, making it impossible to ignore. For this reason some latest studies have started to shift the role of young individuals in climate change, communication and engagement from reactive respondents to active agents.

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Among this shift towards an actor, approach to use climate communication, a generational perspective on use. Climate activism stands out as particularly insightful. It enables a more nuanced sociological analysis of the agency of global youth publics, as it is reflected in the current global public discourse around climate change.

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This generational perspective is derived from Carl Manheim's theory of generations in the sociology of knowledge, which is the first systematic and qualitative sociological investigation into the concept of generation

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in modern times below T at all. And P. Card have interpreted specific cases of youth, climate movements. primarily, in the context of Fridays for future movement

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in Italy and Britain, through Mannheim's generational theory, both emphasize the importance of giving more consideration to the political agency of young people. Through a generational ends, however, they have endowed and delved into the underlying structure of this generational agency, and they have only touched upon the collective identity of generations in passing.

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So in my sisters drawing on Mannheim's generational agent. Theory, I argue that the crisis consciousness specific to each generational unit developed during these young individuals, formative years through shared experiences, empowers them to establish a generation in teliki in response to climate change. These generation in in Teliki can be understood as a style specific to a generation that

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points to the enactment of the year generational agency. The the global crisis generation is further motivated by this generation specific agency to construct a distinct layer of crisis identity and contribute crisis deliberations to global public climate discourses.

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This generation-specific identity that drives collective responses to the climate crisis constitutes global crisis. So citizenship that I develop overall Mannheim's generational theory serves as an overarching framework for my conceptualization of planetary citizens in the times of global climate crisis.

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And then

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the importance of conceptualizing such a global crisis. Citizenship through a comparative approach lies in the fact that methodological nationalism dominates the field of climate change, communication in general and use climate communication in particular. It means that most studies in these areas adopt the National Society as their unit of analysis. Moreover, most literature has focused on young people's climate communication in the global North overlooking the status quo in the global south

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with the global use climate activism as an example well, being a global movement. Since the 2,019 used, climate activism has been primarily approached from the global north perspective.

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Such a division between the global North and South in the production and dissemination of knowledge fails to account for a truly balanced view of a global movement that has occurred across over two-thirds of the countries in the world.

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A more balanced comparative approach is called for to include perspectives on use, climate communication and engagement from both the global North and South.

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For these reasons, to transcend methodological nationalism, my thesis theorizes young generations agency in times of crisis within a globalized context, specifically focusing on 2 global cities.

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Lastly, I'll pass how I arrive at the construction of this generation-specific global crisis citizenship, but directly unpack its structure. I conceptualize the key virtue of global crisis citizenship as distributive. Just as across geographical landscapes, generations, and species. So it has 3 dimensions. The first is trans-regional versus transplanatory justice, the second is transgenerational justice, and the third is trans-specific justice.

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After introducing my research method in the following section, I will discuss these aspects in detail along with the data I've collected.

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In addition to just as being the key virtual. Other factors also contribute to the formation of global crisis citizenship, such as the perceived scale of climate change and their internalized sense of crisis among these young individuals. due to time constraints. I'll only present a snapshot of how some respondents perceive climate change as a global crisis, and then some demonstrated their quest for different aspects of climate justice during today's presentation.

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So my Ph. D. Study employs qualitative, semi-structured interview as a primary research method for data data collection. I conducted in-depth interviews with 40 young adults who are concerned about climate change in Hong Kong, Melbourne, in 2019 and 2020, with 20 participants in each city.

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I deliberately try to diversify the samples, to incorporate a range of perspectives. So my participants include not only student strikers, but also volunteers with stuff at environmental Ngos

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green consultant and climb activists and artists. So

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firstly, interview results revealed that most of these young people consider climate change a crisis. For example, Nora, from Hong Kong said, I feel if this comes to the vocabulary of the word, and the use of choice, a crisis is when it's really there, and it's disastrous, and I think we are at that point now. So climate change is crisis. Quote And then, based on everyday observations, she further expanded on the reason why she thought. Climate change is a crisis quote.

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because it's affecting a lot of countries, especially the island. countries where they are sinking already. And look at Venus and typhones all over the world. natural disasters, fires is actually heating as a lot quote. So it's everything that Nora takes on a global perspective on the actual occurrence of climate change, but not just a local one. And

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Lucas, from Melvin also stated that quote, I think climate change is an imminent crisis. I feel like it's not something that's coming up. It's already happening. Quote. And then she proceeded to relate it to the island communities. in the Pacific, already dealing with sea level. In the Pacific, already dealing with sea level rise, quote, etc., etc. So evidently, Lucas demonstrated, he is understanding of climate change at both local and regional, if not yet global scales.

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So those are 2 examples of how young Hong Kongers and Melbourneians perceive climate change as a global crisis, but well within my samples. Right? We'll now move on to discuss the dimensions of climate justice demonstrated by these young people.

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So the first aspect is climate justice across geographical landscape, signifying trans regional justice in a narrower sense, but transplantatory justice. More broadly, the former refers to the the awareness of climate, equity, and inequality beyond one place across regions, whereas the letter spreads across the whole globe. So respondents who demonstrated trans regional justice directly link

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climate impacts to related rights and responsibilities. For example, research from Hong Kong and Nina from Melvin. Both criticized the climate inequality, the underprivileged phase.

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I'll just highlight Nina's remarks. To give you an idea. It's a second passage. So, globally speaking, it's a third world. Countries that fill the impacts of climate change the worst quote, and then she further related it to the issues of indigenous and native peoples, their rights to reclaim and regain control of their land, and how that all ties in with climate change, etc.

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And then

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we we it comes to the transplanetary justice, comparatively respondents who demonstrated transplanatory justice directly appointed to the responsibility showedered by everyone facing climate change. For example, Iv from Hong Kong approached the topic from an individual perspective. I'm doing this by which she meant becoming vegetarian.

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because we shouldn't just care about ourselves, because the earth provides us a home which we couldn't just leave for our own happiness. We all have a responsibility for this global problem. Everyone should make a small change to foster a better society and a better earth for the entire world quote.

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and then, compared to the trans regional versus transplanatory dimension, the second aspect, transgenerational justice is more vaguely embodied by respondents. Some expressed concern about future generations for their own personal perspective from their own personal perspective. While some emphasized the climate impact on future generations of humanity as a whole, I'll pass the specific examples to you to move on to the next one, because it reflects a planetary aspect more evidently

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the third dimension of climate justice. In my. So in my conceptualization is equity and equality across species on the globe.

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namely, trans species. Justice. Most respondents demonstrate at this point by highlighting their concern about all beings on the planet, including Flora, Phona, and or even the entire ecosystem. For example, you can tell from the second passage, Ella, from Melbourne expanded on the broader impacts of climate change on the Earth system stating, we are on that precipice, and we are still very much affected by climate change.

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And it's not just what is rising in temperatures, but also how it affects the ecosystem. I won't have time to cover more detailed examples, so I'll wrap up here, but I love to share more later.

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So overall the perceived sense of climate, crisis, and different aspects of climate. Justice, demonstrated by these respondents reveal a distinct layer of identity. I conceptualize this specific layer of identity as generation-specific global crisis. Citizenship, as you can tell from the the evidence presented, it forms an overarching framework that highlights the similarities in the mentality of globalized young publics who are deeply concerned about the climate crisis.

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I suppose

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the key message I want to convey here is that in the face of a planetary crisis and a shared destiny, we're not that different as humans. And this is one possible way of approaching planetary youth research by considering young people as active agents and situating them within a globalized context. So thank you all for listening. I look forward to discussing more details with you during the Q. And a. Or feel free to shoot me in an email about your comments and questions. So that's it. Thanks.

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Thank you very much, Wendy, for this great fantastic opening of this session

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and our yeah, please keep your comments and questions until the end, because we will have the last half an hour for all the panelists. Speakers will come to the front, and you can give your questions and comments to one of them, or all of them, whatever you prefer, or some of them.

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So the next speaker.

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I'm very happy to invite you, Rachel Zoo, from Mcmaster's University, Canada, formerly welcome with the title moving toward a generational conversation on transplant Connectivity, a case of collective reading by global youth on Reddit.

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So please let's see.

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it's should go from here.

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See?

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And then from here you can change this.

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Thank you so much for making this possible. so my title is very worthy. But I touch upon the keyword of planetary. So I'm happy about that also. one of the important dimension of this topic is about use Google use particularly

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In this presentation. I will quickly introduce the research back one of the studies and touch upon the existing literature, and then give you a little bit of details about this exploratory studies.

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Then I'll quickly move toward the theoretical framework and the Masterts and I will spend more time on findings. And hopefully, we're open for your discussion. And I do recognize, like the colleagues present in this session, I actually have a lot of overlaps. some of you saw this pictures. You may come, of course, is called Tamp pumping phenomena in China. So basically translated into lying flat movement, I'll give you more details.

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So in spring, 2,021, a young man posted the

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comments about his so-called lying flight, lifestyle online and the winter viral. And so many young people resonate with that rejection of society pressure to overwork and overchief which is often viewed as red race with diminishing returns.

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It's something called the lying flight movement in China, but very quickly it was silenced by the state media and also the government.

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But again, in essence, this phenomenon is about to use withdrawing from economic activities in the context of contemporary globalizations. It's nothing new. We have observed a similar phenomenon

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over the past decades, such as Hickey Komori in Japan since 1990, S. And the need which refers to young people, not in education, employment, or training in Europe.

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Latin, American, and Africa and during the covid pandemic in United States millions of people create that job, and they have no intention to return. And also one among those major reasons for their creating is about worsening working conditions.

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So again, you can see the seminar similarity, of course, those phenomena

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in different time and spaces. But there are some literature About similar kind of phenomena, but not particularly about like in flight movement. But all those literature kind of either. look at the phenomena through a deficit links, which means, viewed as a very inactive phenomenon or as a separate geography based issues

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One of the the phenomena. As I started more is Hikiko Mori in Japan, because this phenomenon has been there for decades, but it primarily viewed as a Japanese phenomenon related to its specific, economic, cultural, demographic, and individual factors.

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So it's viewed as largely as deviance from from and a threat to, the social order requiring interventions from the state or or psychologists or social workers. In recent years this phenomena was started to be seen as young people's willful strategy response to the demanding heteronomative family corporate system in Japan and to uncontrolled

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acceleration in the context of globalization. So which means they start to recognize. This is a representation of a use or Ptolemy But again, in in like, when it comes to needs in Europe and the worldwide, actually, they also also recognized the micro structural forces.

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But however, it's the phenomena persist. They are viewed as a problem for economy and a welfare. States within all those existing knowledge. The perspective of young people themselves are basically not there.

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But again, or to clock the data almost, it's impossible, right? Because, you know, we talk about global use. So I kind of pounding on the phenomenon for quite well. And later on I figure out a very innovative master to collect data. So basically, I observed, there is news reports published on New York times about lion flight movements.

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And again, though in rad it the social media platform for kind of like a discussion among the global use, they engage this particular news report. So through this kind of channel, I clack a data there and trying to answer 2 questions.

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how was this news report discussed in Rad, an online platform used by young people worldwide for exchange of ideas. And in in return another question, how was this collaborative rating event in labeled emergence of a global consciousness among use because this global this New York time reports kind of largely used. a. A kind of like a state centric

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kind of framing without understanding any like a connection with the forces elsewhere. So in a way, it is a methodological nationalism rather than otherwise.

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so

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my theoretical links are kind of largely formed, formed by a couple of scholars within the globalization studies. Their first is shelter. It kind of highlighted globalities actually is a very important conception of globalization.

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It's basically refers to consciousness of a transplinatory creativity between people located at points anywhere on the earth. So again, how much of those kind of connectivity is manifested through global communication

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in an e-word or E space. So through kind of those kind of exchange of ideas. And and those people could form certain kind of type of solidarity, either based on race and so on and so forth, but also including generation

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and also we've interfered, Jims, and staggered recently public articles about so-called the 4 forms of consciousness of connectivity. It's extremely abstract. So there is no kind of empirical data to back out by very seriously. But basically they are talking about full form of sensory experience, of connectivity, practical consciousness

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of connectivity and reflex your conscious of collectively, I again use the data to make them less abstract. So bus basically means their experience to kind of move from some empirical to a highly abstract but again, no empirical study. Back it up. I back it up through this study. so I collect the data from radid as an idea space in which open yet anonymous data generated by Google used publicly

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accessible. So platform is forum sky discussion, structural, extremely popular, right now used by like 430 million monthly user worldwide. And also the user primarily, or use between age 18 to 34. And because they have been using

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those spaces for long time, and they have to build a very strong right put among them myself. So this space is actually a very useful to collect a data for those kind of a highly sensitive topic like socially and deserable topic or tamboo topic, because otherwise they would not talk about those things. the particular data including those

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4 subratists who comments on this news article. By making more than 30 comments in total over one-seven comments by more than 600 users. were collected. So their diamond graphics are not available, because, again, though this is anonymous space, but based on their self-identified information, we know. Primarily they come from Gopuno's English speaking regions, but also cover other countries in the global South.

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So from this slide I can show you the data analysis results. But again, we'll simplify a little bit. So first of all, by using that conceptual framework, we look at the sensory experience of connectivity, we find the reaction, sensory or emotional reaction to where this news report is overwhelming, positive.

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Through their comments they express their admiration, appreciation, excitement, support, and then pass it just as read the 2 calls here. So someone posted like, admire this a lot happy for those who realize it's okay to leave how they want and to get a more than 500 up votes. It's just like equivalent to like see at Facebook the second shout out to all chile Chinese mananas

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Again, they also experienced the emotional wrestling with the spastic of pressure experienced by young people in China, such as 9 i. 6, work cultural, and the hustle culture in general, and many in commented that they have done the same, or we do the same. So I'm not going to reading those quotes out for the because of time constraints.

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So on the Second level, which is about the so-called practical awareness of connectivity. So to carry on a conversation, they do need some conceptual framework.

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And then they have this discussion about a key concept in the newspaper report. So, including the notion of China, Mananus, and chewing. So China, they highlight. You know, China is different from

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the Chinese Communist party or Chinese people. They are now different things. They want to make this clear, and also they last interest in the political aspect of China. Rather, they are more interested in the connection between China or Chinese government and the global capitalism.

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and when it come to bananas, which is using the news reports, they they kind of like a pseudo- conversation. They understood as a generational concept defined by similar common experience, such as exposure to the Internet.

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rather than based on the you know, burst years, because the manners, like most of the the ready users are generation Z, which is very kind of a different definition than the man you are using that news report. And also another key concept is chilling, so they also like interpret. It is not about being lazy, but about dropping out of the right race.

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therefore interpret it as a contestation of the form of capitalist exploitation, acceleration and consumption.

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So third level is reflexive, reflective conscience of connectivity. So basically they trying to relate the flying flight phenomena with their own experience, as you can say, from the codes here, so a lot of people show their personal experiences, related to the phenomena, and also collective a question where they must live a life in wage

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work with a great disgrace on their income, time, freedom, and joy, but it provided little for them to move ahead, and also they drew paralyzed coast times and spaces, for example, by comparing line flight with the Japanese. the Japan's hippie, moral and need and the fire movement in the United States, and also by drawing a lot of like a references point from literature, movies, and so on and so forth.

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so definitely make it become a global conversation. So the force layer is something we call it the reflexive

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consciousness of connectivity. So basically, they say this related issue every well as interpret to some larger forces that is global capitalism, and based on that, they perceive the common working condition as well as future for young people coast countries.

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And in return they generated a feeling of commonality and connection. So here I'm just gonna read a 2 things. So first, the like people kind of post this that people are saying all of the words I feel like this kind of thing inevitably happened in every modern capitalist society.

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The last quote, all workers globally, are more similar to each other than they are to the rich of their own nationalities. Racism will tell you otherwise, but a

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but a fisherman from Florida is more likely to get along with the fishermen from every coast than a banker from the Virginia. So, in a way, it isn't a reporter of a China familiar, but in the end the whole conversation is not about China, so based on that. They also feel connected to young people in China, and developed a sense of their generation in the world as a so-called incredible, collected.

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collaborative space. They also yell class and generation solidarity, and very importantly, they feel very insufficient about what they are doing in their the collective potential to challenge the status quo and to create a hope for the future of my generation worldwide, so to speak.

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And they're basically saying actions through inaction could change everything. So it's not a passive at all. So I'm going to quickly wrap up. So we see they are through the the routed discussion. They they kind of like engage a very positive collective rating. They challenge the dominant discourses that past larger

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lies stigmatized, and youth who feel stuck or out of place and paste

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at the current stage of globalization. They apply the broader perspective that transcended territory borders. And we can say, different kind of form of consciously playing a role there and step by step. And also I want to. Highlight radi is a very unique super territory space of global communication. So we may not be able to you kind of use this case, I I'll replicate elsewhere, because this is a very particular

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space with all kinds of dinners there. So to conclude, I think what we are saying in here really revealed a phenomenon, global connection, cause time and spaces and global use. Emerging sense of transplantary collectivity and generational solidarity, especially is from those perspective of a who habitually paraphrased

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and neglected. I also argue that consciousness of connectivity can function as an innovative

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and productive entry point to understand the shout predicament and possibility of planetary use. Of course there are a lot of constraints of the data, because the whole study is driven by the data. There's nothing I can do to shape the data so we can only work on what is available. So thank you very much for your attention. If you are interested. Actually, this paper has been recently published, and you can go there to read it with more detail.

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Thank you.

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Thank you very much. Rachel stole for your excellent presentation.

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I invite the church speaker.

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He's a heart failure from Kyota University, from Japan, warmly welcome, and his title is a youth, food liturgy for global health and ecology, building food system, awareness and action. Please. Floor is yours. I think we click here.

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And it's just

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all right.

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Chase, brilliant.

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Okay, thank you everyone for coming. And thank you, Sophia, for organizing this very interesting panel, which already has been going so well, I've taken a lot of notes, and I think we have a lot to share.

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Today I'm going to be talking a little bit about how youth might be able to slowly engage at the planetary level on the issue of food through

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food Literacy. I'm not going to be able to reach the planetary level with this quite yet, to some degree, yes, but probably will be more about at least expanding beyond the family, maybe on the school, be on the community. So let's see how far we we get

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the first food. Literacy is falling into this family of literacies that started probably with

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a written literacy, but has moved through health, literacy and nutrition literacy. And now it's been reinvented as food literacy. Again, around 2,000, 12,014, with very new definitions that are more like food systems, literacy. So not only about what to eat, but how to understand eating in the world.

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And there's still some consolidation to be done about food Literacy. There's like a lot of definitions out there. But I don't have time to go through all of them here.

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But what we can see is that similar to some of the you know presentations that we've just had. There's

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some struggle here as well about the orientation or presentation, a representation of food literacy in the global north versus the global South. So most of the studies, including the big meta analyses, they cover studies that

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Mit Ctl and predominantly have come from the global north. In fact, Australia is one of the is the biggest hub for food literacy studies, and if you include New Zealand, could be 60 or 70% of the studies. So it's quite, quite dominant here. But you do have a few studies coming from from the global south as well, 150.

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But how could food literacy be understood in the global South. where obesity, perhaps, isn't as large of an issue where

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the food system has not been completely globalized. Yet in many regions. Well, basically, it's not there yet. But there is an up swell because of observations, especially by politicians in various education ministries who are even watching their own children and saying, we need to prioritize this. But for the moment food education is deprioritized. There's not enough money for this.

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and well, the food system in our country isn't so bad. And and but I I've

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so I stumbled on on this by by seeing how food literacy can be such an incredible influence on young people. And the little girl that you see on the right side say, ha! I met her in 2,008

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 and then still have contact with her, and I met her when she was walking home from school in a village in Cambodia when I was doing field work on on ecological rice farming, and her pockets were full of stuff, medicinal plants for grandma, fruit for herself and her friends a frog that she had caught to help with dinner, 2 fish that she had just found, and she knew how to collect food from the environment. She was planning ahead and thinking about grandmother's well-being, thinking about dinner. And she was

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just age 6, right? And and I grew up in America. This is something I couldn't imagine where most children were barely able to eat fried fish sticks.

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So

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the problem with food, the food literacy literature right now is that it hasn't really focused on children. the biggest or most common definition. It's focused on adults from Vidgen and Galagos.

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But you can try with some imagination to apply it to youth as well, and I've done that, and will be coming out in some forthcoming research.

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But I'll show you a little bit about how that came about. But these are the 4 dimensions that food literacy is is measured on, and you can see that the cooking part or selecting food is only 2 of those dimensions.

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And what I've noticed in watching this is that how food literacy is is being revalorized, or we understood globally is that expressions of food systems, literacy are actually coming out there. You find them in social media. You find them in cooking shows. It is becoming something to be proud of.

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So, for example, on social media, you can find growing and gardening, budgeting for food, how to adapt ingredients, how to forage in urban or rural areas, how to read labels, how to recognize food qualities, how to avoid waste, how to improvise when you're cooking, how to perform cooking for guests.

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and then eating how to eat socially, how to share socially. So even something like mookbang, which might seem a little bit banal at first, is actually an expression of

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Of a sensorial dimension of eating which maybe has been lost in some extent.

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So here's one representation. What you can see are 2 of the biggest social media influencers in this cottage core kind of rural connection to food, so they usually

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they usually grow food or collect wild food and then cook it and then eat it. The whole package in one show. And some of these people, if you know China leads to Chi is huge. I mean, she's a major influencer now. Everyone watches her, and of course she's got a presence in the Chinese social media, but a huge one in English, speaking one. Here are some of the other big ones, and you can see that. Most of them are from Asia.

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and surprisingly, though the third biggest one is actually from Cambodia, which is a very small country. So obviously she would have to appeal to people beyond her borders. But but beyond that, of course China is very dominant, but it's nice to see that youth

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are interested in this cottage core to such a large extent. everywhere else. So I asked the question, does wider understanding of food? Literacy is utility like the kind that young people are starting to appreciate? And I've just explained? Does it translate to progressive pedagogy for food education.

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So to do this, I started to measure food literacy in an interactive way which really hasn't been done much. It's one of the big struggles in the literature. most do it by simple surveys. But of course, when you do that with children you don't get great data. Children are not surveillable in the same way as adults are.

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So the way I've done it in schools with 6 and eleventh graders has been far more interactive. I'll show you what that looks like. And the data I'll reflect on today is

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the mostly qualitative data that I got on the sidelines of doing this food literacy benchmarking. So just to give you a sense of what that looks like? I've measured sensorial skills like how can they smell things without seeing them like important herbs and spices or sauces like fish sauce or soy sauce, or different aromatic herbs.

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And I've done this in Cambodia and Japan, so you can always see a little bit of a comparison between the 2. I've also seen whether children can recognize foods by site ranging from very simple ones to rather rare foods.

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And then I have surveyed them, but surveyed them in very simple ways. Here's the one from Cambodia, where I really only surveyed things that I think children would be able to answer like, you know. Can you cook? Can you cut things with a knife? Does your parent do your parents let you cook with heat?

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Do you know how to make a few simple foods? But mostly I've done interactive things like this, asking them to design a menu of food if it follows cultural and nutritional logic for breakfast, lunch, and dinner and snack.

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But I've also gone farther than that to asking asking whether or not children can deal with adversity by giving them bitter vegetables of different types of escalating amounts of bitterness, and seeing if they can just eat that.

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And there's just a little bit of salt added, and

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you get a higher score, the more of these that you can eat. And what this represents is not your love of the food, but rather whether you can eat something if prompted, you know. Can you be polite at somebody's house. If you find a food that you don't love, or you never encountered before. But you don't. Don't want to be impolite

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also, where I worked in Japan and Cambodia fish is very important in society, so

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I've done a fish eating challenge where I give them a whole fish with bones, head guts, everything and ask them to try to decompose it and eat it.

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and without this skill, and they would be quite

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disempowered in the cuisine. They wouldn't be able to eat

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probably half of Cambodian cuisine, and in Japan also wouldn't be able to enjoy a lot of the cuisine. So you got a higher score. If you could eat the fish cleanly, eat the eyeballs, eat the guts, and we had a team of students educator, and then the researcher to evaluate these kind of things.

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So alongside this activity in 2 countries, I did a lot of qualitative observation and some interviews, and this is what I found that

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the value of food literacy is obvious to educators and parents. They even

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emphasize the interconnectedness of food skills and children. They realize that those kids who can eat. Bitter greens are also tend to be better at eating fish, and also tend to be good at recognizing food. So all of these skills sort of move in the same direction.

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They also recognize that food-related skills in the environment, like playing and foraging for food or experimenting with new foods can allow for new horizons and culinary territory. Kids can be creative about food.

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Parents also recognize the value of food literacy. They would like their their children to be able to eat all of the traditional food, but they would also, like their children to be able to be open to new foods, like new cuisines or foods that they want to introduce step by step. That might be more difficult for children to eat at first.

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Educators also see the value in even introducing junk food. Well, kids should know how to interact with junk food. Thanks.

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because if they don't, they won't learn good habits for how to resist it in the long term. but they should be able to do so with a sense of nutritional balance.

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The problem is, while educators and parents recognize the value, they don't do much about it, or at least

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they don't, and we aren't willing to do much about it, and I'll and I'll address a little bit. Why, but in the meantime, I want to show that children also value food literacy, and they value it in a way that could also be understood in much more communal or global sense. So they understand food skills as a sign of maturity, something they want to learn like, I wish I could eat fish as cleanly as my friend here, or I realize I have a lot to learn. If I really want to be able to help my mother.

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They understand that food literacy connects to environmental knowledge. I've even gotten scolded by some students, a teacher. The fish you chose for this activity isn't the right one. This time of year. We eat Sundan fish, you know. So they're they're correcting the researcher, which I thought was nice.

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they also recognize, for example, that their environmental change is affecting things. It's fun to eat fish, but we don't eat it as much because the Mekong River is all messed up.

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So sixth grader is already recognizing interregional environmental challenges.

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And also they recognize that food literacy illuminates food system problems that they can. They can be more tangible to them.

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it used to be. My father got upset if my brother wasted food, but now I scold him because I see how many families in school don't have much.

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or this might be interesting to this crowd. I like tougher, more tasty meat, because I know it comes from chickens, from farms instead of factories. That's a sixth grader, you know, that's an amazing leap that we don't usually make until we graduate from high school in many other countries.

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You can also look at the last one which addresses like how they realize how unrealistic food packaging and advertising is which. Okay, that was a tenth grader, but still quite self-critical.

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So now to go back to teachers and principles. Why don't they want to do anything?

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Well, first, I suggest that their imaginaries of food education are quite circumscribed.

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They do want to teach.

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let's say nutritional theoretical knowledge, such as vitamins and minerals. But they're not really

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willing to engage with interactive things, practical things like how to shop, how to cook, how to think about the connection between agriculture and food.

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and principles of schools. They worry that doing food, education in schools would absolve parents of their critical role in food literacy and say that it's the parents' job if we feed them and teach them about food. What is the role of the parents

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or the proper place to learn food skills is at home. So we are not going to do that. And this obviously leads to inaction.

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So I'm gonna skip ahead to the conclusions a little bit, because we don't have so much time. But I think you can kind of imagine from this already what I'm I'm trying to explain, which is very similar to the previous presenters, that we don't give children enough credit for their agency.

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so the first conclusion is that food literacy can immunize, and this is a great word during post-covid time against the some elements of the modern agri-food transition.

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but the older generation don't seem to recognize the urgency or the systemic learning problems that they could engage with here. So there's a lot of potential

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broader food system awareness prompted by food literacy needs further legitimation. Right? Because if we're going to encourage children to develop new imaginaries of alternative food futures. They need to first understand the food system. They need to have the skills. And they need to think that those skills are valuable and they're not embarrassed about them. Maybe they're even proud of them.

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Lastly, food literacy can be associated with pride that having those skills

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is something that will help them in life, something that can help them show off to their friends and help them to fight against some influences such as marketing additives, deceptive labeling, and even children mention these things to us. So it's a little bit different if you look at a 2 context. Obviously, I haven't differentiated much between Cambodia and Japan. Despite the big economic differences.

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But in Cambodia they tend to believe that the reserves of Food literacy and the intergenerational transmission are are critical, but educators are not really willing to engage. They're a bit too conservative family-centered around the nuclear family

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in Japan. which is a developed country that's already undergone quite a bit of globalization, but still maintained its traditional cuisine in many senses they really believe that their cuisine is resilient and that the food education doesn't need radical approaches. And here's where I think this

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discourages action. If it's not broke, don't fix it

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so. Lastly, food, education, pedagogy.

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I believe, based on reflecting on all this research has to transcend a formal context such as schools.

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 but schools may have a role in systematically benchmarking food literacy to diagnose problems and help map out food system impediments such as problems in the food, neighborhood or food environment and thereby encourage children indirectly, or perhaps also directly, to develop their skills. So thank you very much

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happy to discuss the results with you.

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Thank you

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here for your great presentation.

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and now I invite our fourth presenter. She's Ciafiaka, Abdul Rahim from Malaysian youth council

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from United Kingdom.

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This is

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Melissa. But yeah, okay, if maybe this is yeah, wrongly here. But because yeah, that that's what I thought that you come from Malaysia, but some for some reason it also mentions Oh, it was my previous previous education. Sorry for this, and the title is Nature School Pedagogy. In reimagining a sub sustainable future of young people in Malaysia. Normally welcome.

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Let's see

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how it looks good to me.

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Hi! This

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here I think we can some

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not lighting from here. You can change that. Thank you, sir.

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Thank you so much for such a lovely

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moderation. Thank you so much, and I love this session. Thank you for the previous presents as well. You brought up many new things in the table, and we are, of course, redefining and defining what planetary youth research is. Right? So

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okay, okay, sure.

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So, Hi, I am Shafika Abraham, together with me. I have my colleague as well, who is a project manager for the program that I will be presenting. So the title of my presentation today is Nature's school pedagogy in reimagining sustainable future for young people in Malaysia.

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Okay?

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So yeah, what we found in the paper is, there is.

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of course, for the future and well-being of young people. We're highly affected by climate emergency, like you all have highlighted earlier copy, 19 pandemic and also geopolitical conflicts which obviously affected young people in Malaysia as well. So under the overarching purpose. In the age of planetary crisis we see the relationship of

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mental health issues and mental health awareness under under this topic as well. So we also see in the context of Malaysia the advocacy programs for young people in this case are too fragmented. This is because of the division of findings where it is segmented across different agencies. Different government sectors as well.

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So We would like to brought you to the context of this presentation. So this is a reflection piece based on our experience in organizing a larger skill program in Malaysia formulation. Youth, it is called, Take 5 Youth Camp.

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So the objective of the program is to create a psychological support group of young facilitators. So these young facilitators will act as the first responder during disaster to help victims, and also while victims, of course, intergenerational victims.

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We aim to help older older people be adults and also younger people and children as well. So the focus is on mental well-being because we saw the gap that during disasters issues in Malaysia there are no or they are very low psychological support for the mental health.

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Well, being there. Yeah. So among the activities in the program that we organize in. Take 5 youth. Cam is the Camcraft.

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We organize survival skills activities as well, team building activities, campfire coping mechanism and also spiritual awareness for the young people, and this is actually highlighted by the young people themselves that they want. For example, in the context of Malaysia we have more Muslims there, so they want to pray together during period times, so they call for it.

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And then what we found out during the program is, the young people wanted to reframe their own safe space for expressing themselves. So during that camp they

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found comfort among their peers to express themselves better. So, apart from training themselves and seeking knowledge to

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to help others in mental health crisis, in in highlighting their their own needs in, in mental health, well-being.

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And we found out as well during the camp is, they need respectful environment to do so. So while having respectful environment with each other, and also with all the facilitators, and they found that it is a safe space that being created in that sense.

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So the key concepts that we use in this program is Nature's school pedagogy or Sokola alum eco-pedagogy. So let me share with you what is Nature's school pedagogy or eco-pedagogy? It is a learning strategy that emphasize on direct engagement with nature

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and also the surrounding environment in educational process.

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So this approach emphasis on nature-centered learning activities and also allow young people to observe. explore, and learn through hands on outdoor nature experiences.

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and then the Nature school pedagogy. It also highlights that the nature is rich

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and also a stimulating source of learning.

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and the point is to build the young people's relationship with nature, and of course, to foster love and also appreciation of the natural world, and to promote responsible attitudes and behavior to its planetary sustainability.

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And then, when we go to the concept of transformative activity stance, we found out that well, and so time co definition of transformative activist tense is used to approach agency for the young people in this program as transformative.

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So where an individual is internally changing while making the changes in society as the wall is transforming simultaneously to.

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So the agency of young people in our context is in youth. Organizations are expressed through their collaborative effort, and is influenced by structural and also traditional elements of Malaysian culture.

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So how do we use Nature's school pedagogy in these programs? Of course, it is, and youth inclusion programs that young people in Malaysia were allowed to connect with the nature, and also they are a space for reflective practice in a focus group.

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And by doing that we highlight the meaningful participation of young people in this program.

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So, as I mentioned earlier, we redefined the space for young people to raise consciousness, reflect, and be guided in respectful environment. So Nature's school pedagogy can be used to express themselves, and it also highlights

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the elements of nature therapy as well in learning and teaching new concepts for sustainable futures. Of course, in the case of Take 5 here the sustainable features is also expanded through mental health, well-being as well.

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So in developing young minds, we emphasize on a collective agency in nature settings, settings to connect the body and mind of the young people as well as as as organizers and also facilitators. We found that it is also a reflective practice for us as well.

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So the collective reflection practice for facilitators and participants allow us to learn about survival skills and also mental health practices.

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By doing so. by having the the young people, facilitators and the organizers. We emphasize on collaborative learning as well where it is a building blocks to strengthen bonds between the members of the group as well. This also expanded through the activities where I shed review earlier

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on skills building where they have several activities, hands on activities like water water

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survival skills as well. Yeah, what is survival skills so for them to to build their bond with each other. So this is an example of a campfire. Session! Where, during the campfire session, the young people found safe space

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for them to express and acknowledge their own state of well being as well. So it created a space where they support each other and provide a first-hand experience on how to respond to their ongoing or next potential mission in the field for the future. So we see that, as well as an early intervention process for them to look on themselves to.

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So how does nature scope pedagogy highlight, in creating

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sustainable futures. Of course, by experiential learning, by doing all those activities they learn to work with each other, they learn to work with nature. They learn to work with

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a water, with soil, with building things, how to build camps, for example. And then they learn across discipline because all of those activities that we held were not just in one discipline. But it goes across many discipline of life just like what we just mentioned just now on food, so they create their own items as well. So

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they know how to to do that, and learning across the disciplines.

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and of course, to create environmental awareness and sustainability, and to provide space for mindfulness and reflection.

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This also involves

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improve physical and mental well-being.

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Thank you.

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and also enhance the connective abilities of the young people to learn during while involving in the nature as well. And then it allows us, the organizers, facilitators, and also the participants to increase our environmental consciousness.

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While doing so we build a stronger sense of connection with the world around us. Therefore it provided an alternative educational approach that foster a lifelong love for the nature and a commitment to environmental stewardship, which is also lead to agency of guardianship of our nature and our plants.

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So, in conclusion, Connecting with nature, allow young people to redefine the meaning of their own agency, but reflecting within themselves, they are also connecting with others, and connecting with the nature so align with the transformative activity stunts earlier on concepts that I chaired. The young people are aware of their own agency

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and the changes that they are going through. They are also equipping themselves with the knowledge that they need to become a mental health facilitators to help others during natural disasters.

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and then we hope that the strategy that we use in this take 5 Youth Camp will help young people to build mental health, resilience, and also stronger hope, collaborative hope with others. So the concept of Nature's school pedagogy in Malaysia's contacts also focus on spiritual elements as well of an individuals.

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and then we hope that it could be adopted and contributed to defining this code of ben it, the real youth research that highlights human experience.

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Thank you.

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Thank you.

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Thank you, Soia Vicar. Abdul-rahim, for your great presentation from the Youth Council perspective.

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and and very practical one. I think it was very

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good, and needed also in this session.

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Oh, Ok. Sorry, no, no problem.

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So I welcome our next presenter, Matthias Albert from Billfield University, Germany warmly welcome. And I think this is a very great closing paper titled. What would a Planetary youth study look like a challenges of overcoming meteorological nationalism? Well, thank you. Thank you very much.

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I actually need to click on this because you won't see more of that. You won't see more than the in this. I'm going to talk in an old-fashioned by

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actually, when I when I originally planned to come to Melvin to this conference, I came here with a completely different paper that was also presented in another session. But when I saw this session I thought, you have to react. Why do I have to react? Because

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it reflects I felt a a long-standing desire. And what is that desire?

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I think there can be little doubt about the desirability of something like a

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call it global or college planetary youth study in the in the face of global crises and global challenges.

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But it's realization when you come to think about it has to face the problem of a very, very deep-seated methodological nationalism

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and the methodological nationalism that, unfortunately, in my impression, still characterizes the vast majority of these studies in various countries.

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Now this methodological nationalism has various dimensions. It's first and foremost, pertains, of course, to national frames of

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data collection.

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both qualitative and quantitative data collection. And of course, the associated research structures, the institutionalization of the research, however.

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it also pertains to a range of basic conceptual issues.

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such as most notably the difficulty of applying basic concepts, such as generations uniformly across the globe and across an extremely wide variety of societal contexts. Now

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Facing that difficulty. What I basically started to do is to dream. And not more than that, for the time being. What

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what a planetary youth study

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look like that would cover the global variety of livelihoods, social contexts, attitudes, and perspectives of young people.

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And we're facing a vast vast challenge. And there is a lot to imagine and dream about, and it's very, very difficult now, before I go on, before I go on.

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First of all, I have to plead guilty. If this was a court, I have to plead guilty

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because my identity in youth research.

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I come also from a completely different background and to other things in international politics.

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 most of what I'm doing is youth research in Germany

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on German youth. And I do this.

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Some of you might have heard of this probably most haven't, because it's enjoyment. I do this by participating in a very comprehensive youth survey that's using quantitative and qualitative methods.

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It's called the the shell. Yukon studio, the Shell Youth Survey. It's actually called the Shell Youth Study. Because this is very peculiar. It's actually funded by shell. The oil company, the the German subsidiary.

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The interesting thing about this youth study and I won't say any more about this is that it has been going on. And I think this is a

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global singular. It has been going on for 70 years.

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started 53, and goes on until today.

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 and it has has quite an impact in, in, in public discussions, and it's received in in schools and the media, and so on, and so on. So. But it is

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German and on Germany.

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and there have been many attempts to basically use that as a blueprint to do similar studies

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 to do similar studies in other countries. And I've not been actively involved in this, but I've looked at it.

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and this has been more or less successful in a couple of Eastern European countries where you can say, well, there are, yes, similar cultural and institutional contexts, broadly speaking.

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but a few attempts to do to basically use that as a blueprint and do it in India completely failed. you can't simply use a specific design even of a comprehensive youth. Survey of youth, study, device in one country and simply transplant it.

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 transplant it to a different to a different context

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now.

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Oh. what I take from our

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German study, however, is the the absolute desirability that if you want to look

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at youth in a global context, you need to have the long-term perspective.

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snapshots are nice and informative.

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to have.

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But what you also want to look at is how things change. And you want to look at long-term trends.

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 Now, we are not anywhere near of devising such a study on a global level. What we have is a splintering. And that's positive. In one sense, I mean, there is a lot of differentiation and diversity. But certain things we simply cannot see.

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this, all has nothing to do with methods per se. Methods of social, scientific research per se are not methodologically Nationalists.

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You can do interviews, he can do representative surveys, and

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and in general these are not methodological. The Nationalists. But of course. for example, if you want to do a survey, if you want to do it on a global scale, you have to

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invest a lot of work. I mean, we. We heard earlier in the presentation that we ask different people what they think about attitudes towards work are not working, and they associate

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many different things with that. If you ask people, are you interested in politics? Well, you can't do that in 2 different parts of the world without first asserting what people actually mean

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with politics when you ask them. when you ask them that question. I mean, if you ask someone in Southern Australia.

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people have a very, very different association with that seemingly innocent question than if you ask someone in Northern Algeria or somewhere else.

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for example. So

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 rather than starting to design a planetary youth study right away.

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I wish to make a plea for something that I think

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that should be an integral part of it.

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but, on the other hand, will probably not be designated as you study right away.

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First of all, we actually need a thorough discussion of basic concepts in youth sociology.

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What can we do with them? And what can we not? And in my humble opinion. if I observe the evolution of that field of the sociology of youth.

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theoretical debates of basic conceptual debates, which will never

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come to a conclusion. But if

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very important reflecting devices have not completely disappeared, but very much sidelined.

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So I mean, we heard

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earlier on from Wendy the use of the concept of

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of of generations Mannheim or the generation

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and telegram.

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Very difficult. Concept. Yeah, I think it's worthwhile and should be worthwhile. And that's the precondition for doing any kind of global youth study to really revisit these contexts. Concepts. What do they tell you. And what don't they tell you?

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How applicable are they in various cultural and regional contexts?

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 how do we? How? How do we need to think about them. If we realize what I think is the case, that very often what is described as a gainer, it's the old-skish child or a generation. And Telekey, if you look very closely it you're not looking. We're looking at a specific of a generation.

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but not about the generation as the entirety of everyone in it. It's usually leading millions. We're better educated.

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I mean the tongue. Ping! Is not the young peasants lying down and saying, Oh, no, I want

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plant my it today. But it's a specific bill, you

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and part of the younger generation. So I think

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an important prerequisite

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for having such a thing like a global, you study would be, do some basic conceptual discussion and engage with these. this. And then it already translates into a more empirical work is when you start reflecting about the ages, I mean, if if you go around in various countries.

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I have done that, and when I ask about the definition of youth. You will get very different answers, answers that sometimes are very surprising. So we had

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quite a while ago cooperation with the people in South Asia, and

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we're asking that question in different countries, and and very strangely and very strangely, in Sri Lanka they came up with the oil. It's up to 35, even 40, or even a Nepal. Yeah. Well, but if you look at the demographic structure of the population that basically covers most of it. So how well.

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did you find out well, a completely different understanding of what you is which needs to be put into a relation and context

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with different ways in which life faces are culturally, actually, culturally and institutionally defined, and through tradition between childhood and youth and adulthood. And still many parts of the world. You don't have that life-faced youth. Yeah. there's a direct transition from child to to adult. So this is important conceptual work that needs to be done.

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which requires, I think, a very active engagement in the the sociology.

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of you

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now.

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 Still the result.

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I think that should be clear

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should not be

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a collection, a multi-volume handbook. and there are a lot of those

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which look at individual countries and say, Oh, here we have this understanding of youth, and here you these are very laudable, very laudable undertakings.

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and they need to be done.

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But there are prerequisites, and I think the next step would then be and say, well, against the background of all this information, how, for example, can I

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can I design a survey that, in a sense, is planetary.

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and there are very few, very few, that have tried to do this, for example, of the world values survey.

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But how do I do this? While still respecting the differences in the varieties that I have observed, which

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which questions can I ask? Everyone which ones need to be filtered which are specific? So I think the ambition of such a global youth or planetary youth study

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would always need to be as global and transnational as possible.

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but as originally specific as necessary.

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Now, how to do this.

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how to do this? it's difficult to imagine doing it in substantive terms, because it's such a huge thing

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how to do it. I can't even think about it, probably don't even want to think about it. I I I know what I would not want to see, I would not want to see, and this is the scope we are talking about. I would not want to see this as something that is done by.

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for example, Unesco, because then we are not talking about an academically serious study. But we are talking about a bureaucratic nightmare.

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so, in a sense.

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if one

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even try to imagine that this was a real possibility worth aiming for, if we would need to come bottom up

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through networks of researchers and institutions connecting. How likely is that to happen? I have no way of knowing

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but

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but and he is. And I conclude with this, here is my proposal. I have absolutely no idea how realistic such a thing is in institutional all kinds of practical terms.

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but what I find extremely helpful. And this is my proposal is to think about. Think about how such a study should look like

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might in itself, I think

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a very, very important heuristic

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and reflective device of thinking about specific research questions that we presume

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And what their limits are in terms of methodological nationalisms, how to link them to other parts. So not more than that for the time being. I wish I could offer more concrete ideas on how to actually do such a thing. For the time being. However, I would argue, it's a quite important heuristic device. Thank you.

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Thank you, Matthias. I think this was excellent, that your speeds and

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critical and opening and encouraging, but also as showing dimensions of

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challenges on this way. Where? Where they are included. So it was kind of opponent first, and then me giving this One slide when I'm at the same time welcoming all the panelists to the front, because now it's actually time for

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All the questions and comments from the audience here present, and then, if anything, on the zoom. But I really wanted to show this slide, as I have been writing this article. That is a proposal for a framework. And it's kind of an opening for this kind of concept of planetary youth research, as I see that this time we are living with so many

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global crisis, environmental crisis, climate change that is affecting the whole planet, all the living beings, but also we should also think like the what but Minerals! There is left for the future generations. So the historical ground for for this

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a framework proposal comes already from 50 years ago the Club of Rome. Maybe you have heard their first publication was the limits of growth. But actually, these 4 pillars.

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what they call 4 tasks for humanity that they see that are very necessary to be

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encouraged and built so that humanity will survive. It's it's the talks tasks that are needed for values and attitudes to turn towards the global ethics and the global ethics is what the humanity needs. If if it wants to survive. So the Club of Rome has these 4 tasks for humanity told already 50 years ago, and then I have in this framework tried to Update

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these 4 tasks to to for pillars, as I call them, and there is some examples of possible but possible youth, research teams, this is not a fixed one. This is just an opening, an invitation, and a way to show that there is a diverse city ways of doing planetary youth research. And as we heard today

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I did this a little exercise with myself, and I put all your present present presenters.

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Here in the different Pillars or columns of this framework. But of course there was more than that. So many times when you do this kind of research, you you overlap with different pillars. But it was great that also the concept of hope came up. Because I see that that's also like part of the

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You research methodology on these times of planetary crisis. That's how we can bring the element of hope when we do this kind of research, because there are so many depressive mechanisms

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going on around the planet. So how to also encourage the future generations who have even more harder times in their future, and how we, as youth researchers.

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should maybe also think more carefully the future generations who are not yet here, and who will probably come and and be children and youth before coming to be adults who have

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more abilities to change the societies. So now

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I spoke more than I was what I had an idea to speak. But please know the panelists you are. You are the the stars of this session, and and this can stay here on the background, and I'm happy to provide more information. It's gonna be published in the Youth and Globalization journal as open access so fully in 2 months or so. So it's accepted and in in in the

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the final face. But please, please all the

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all the panelists take. Take a seat, and then I look. If if there is some people

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in the audience here. Anyone who would like to the the microphone for the question is here on the front. If any of you

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would like to ask a question. I don't see any hands yet.

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What's that?

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Oh, please, please take the microphone.

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and to please Present your sale as well. Thank you.

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My name is my name is Takasia Sakuta. I came from Tokyo working at the

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university. So I I have a 2 questions. One is a specific question, and one is a general, the one is Dr. Hard for you. I'm very interesting in your study, because I also research in Cambodia conducting in Cambodia. So There are

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fight a

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regional differences in Cambodia. Cambodian, for example, protein is the rapidly, the development socio. Economically so the

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what is the more detail of your

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the background of the original situation, or as schools.

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And also have I asked the

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Because the lifestyle and related disease, such as diabetes, diabetes, is a gradually equivalent in Cambodia. So the lifestyle, skill, education, what it's it's a more significant to run. And among the youth and young children so 150.

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But you mentioned the teacher has little knowledge about the food, education, or nutrition, so do you have some idea to

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improve the food education in the

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schools in Cambodia. This is a specific questions, and one more is the general questions.

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and this

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the session title is the

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primarily use, the use, the world, and we use the planet. But the similar blood we use the glover, the, are there any differences between the the planetary and the?

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Are there any significant the meaning or implication, or inside the when we use the predatory, the

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instead of the Grover.

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Thank you. Thank you very much for the questions. Please.

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3 to answer.

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Okay, since you have a specific question to me. And thank you very much. I won't address the

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planet theory versus global

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question.

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Maybe that's also a a linguistic issue. And since I'm the you know

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English native speaker here, I feel a bit guilty about that.

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But to address the

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Cambodia versus Japan issue. I I was just thinking about this as Matthias was presenting, because it was an incredible amount of work to adapt this food literacy survey to both countries.

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as you said.

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there are many unique conditions, although both eat fish, that's pretty much where the

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intersections. And

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so this required somebody kind of like myself, who's frankly, not from either country

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to kind of coordinate, but to work very closely with

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people in Japan and

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in Cambodia to adapt this food literacy survey while maintaining a kind of coherence like harmonized principles.

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I don't really have time to talk about

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how that all play down. But basically.

444
01:30:18.060 --> 01:30:39.389
we spent a lot of time ensuring that the overall pillars of food Literacy, if we are following this, is Vitigen and Calegos approach, were similar. But then trying to find local manifestations of that that were contextually relevant. And this was hard work. And if I had to do this, you know, for 200 countries or something, I would feel, you know, just exhausted even

445
01:30:39.640 --> 01:30:40.940
thinking about it.

446
01:30:41.520 --> 01:30:47.629
But if you had, if you had Ministries of Education in each country doing this. I don't think it would be

447
01:30:48.160 --> 01:30:49.439
so difficult.

448
01:30:49.470 --> 01:30:56.420
but they probably would screw it up like what Thes was suggesting that I've had some meetings with Ministry of Education in

449
01:30:56.710 --> 01:30:58.210
Cambodia.

450
01:30:58.470 --> 01:31:04.910
and then with Board of Education of Kyoto City in in Japan.

451
01:31:05.110 --> 01:31:07.110
And frankly, they

452
01:31:07.400 --> 01:31:17.489
they don't really impress me. They they they have this urgency. They understand what should be done, but they don't really have a creativity or imagination to understand how to tackle it.

453
01:31:17.640 --> 01:31:28.340
And so I think that this would be one of those things that Unesco should not touch, that the Ministry of Age, of Health, or education should not touch, but rather leave it to the academics.

454
01:31:28.530 --> 01:31:30.720
but if

455
01:31:30.930 --> 01:31:38.779
but if there's an opportunity, for example, in Cambodia, they're going to develop a school food policy soon. Currently, there's nothing like that.

456
01:31:39.230 --> 01:31:42.670
This would be a very important opportunity to engage

457
01:31:42.910 --> 01:31:50.340
this type of thing, and for that you would have to engage with this authorities, so it could not remain a strictly academic activity.

458
01:31:50.630 --> 01:31:59.100
so the to address your question about the teachers here, I think this is where

459
01:31:59.350 --> 01:32:03.780
maybe some of of the other panelists can also suggest.

460
01:32:04.090 --> 01:32:20.609
 teachers can be both, you know, disempowering and empowering simultaneously. They can be authoritative and authoritarian, and both. And there's a fine line between teaching or incentivizing, inspiring.

461
01:32:20.880 --> 01:32:25.110
And something like we're teaching about vitamins and minerals

462
01:32:25.320 --> 01:32:35.160
in theory should be a required practice. Everyone should know these basic principles. But there's a way of teaching it that can be empowering, and there's a way of teaching it that frankly can be boring.

463
01:32:35.680 --> 01:32:48.839
and teachers could should take responsibility for this. But there's also we don't have any specific framework to hold teachers accountable for this, and it would require them to have this intergenerational

464
01:32:48.850 --> 01:32:51.530
you. which

465
01:32:51.930 --> 01:33:03.510
basically all teachers fundamentally have. But, as we know, teachers don't always act in unison in that sense, they could reproduce in a very banal, conservative way, but they could also inspire. So

466
01:33:03.640 --> 01:33:10.940
I don't have like a great theory to understand the nature of that. But I know that we have to work with teachers, and probably

467
01:33:11.200 --> 01:33:15.770
instruct more precisely how to do it for consistency's sake.

468
01:33:16.020 --> 01:33:20.619
because it's not. It's not so easy to allow to let something like this.

469
01:33:20.930 --> 01:33:29.070
whether it's food or climate change, or whatever to be left to teachers, sort of conspicuous. You know

470
01:33:30.110 --> 01:33:32.300
the at that

471
01:33:32.540 --> 01:33:35.939
adoption, and we can see that in the Us. Now, where

472
01:33:36.650 --> 01:33:41.629
teachers can just decide to engage their political ideologies in the classroom

473
01:33:41.800 --> 01:33:42.660
and

474
01:33:42.800 --> 01:33:54.769
and lead to very serious consequences for this overall education across the country. So thank you. And hope I didn't go too wide. My answer.

475
01:33:56.550 --> 01:34:18.840
Thank you for the answer. Wendy, would you like to answer to this global versus planetary, huge research from your point of view. And and I can maybe add something. Let's see. I think. Thanks for the help you might, I think for me. the the differences between

476
01:34:18.860 --> 01:34:23.209
The difference between the the term planetary and logo is that I think

477
01:34:23.240 --> 01:34:27.449
the global. The term itself is quite anthropocentric

478
01:34:27.650 --> 01:34:34.430
or anthropogenic in a way that it really just like emphasizes that social connectivity across a globe.

479
01:34:34.500 --> 01:34:46.700
Where whereas, for example, in the context of the climate crisis. It's beyond that. And I think we we, we need that conceptualization would incorporate

480
01:34:46.770 --> 01:35:14.260
the understanding of the whole ecosystem, or like like we humanity as a part of the the ecosystem. And then that's a more holistic understanding of our stems, and in terms of like, how we are going to cope with the climate crisis or how we're going to address the climate crisis, etc., so that the the planetary understanding for me is more like nonethelesscentric.

481
01:35:14.260 --> 01:35:29.019
it allows us to move beyond that very human-centered understanding of the current crisis for us to reach a lot of the like. The consciousness that we really need to recognize. I think it's not just

482
01:35:29.020 --> 01:35:58.280
create the universal consciousness. It's recognized because that has already manifested them on a lot of young like global young individuals. right now, already. So like, I think, the the adoption of the term planetary or transplanatory. Although Schultz did mention that as a social connectivity sort of as well intensified. But I think it's more legit in this sense if we adopt a adopted and try to develop it. And further

483
01:35:58.280 --> 01:36:14.030
in this to this day and age. So I think I'll end the I think you did it so well that I think, would you like to Wendy. Comment to, because Matthias was raising up in his speech these generations

484
01:36:14.030 --> 01:36:27.799
and the concept of generations, and mentioning your presentation because you were using the concept of generations. So I was actually thinking, would you also like to comment, Matthias.

485
01:36:27.910 --> 01:36:40.419
the generation definition, perspective in in your work or in general in youth. Research. How? Yeah, thank you.

486
01:36:41.190 --> 01:36:42.460
Okay.

487
01:36:44.660 --> 01:36:59.669
no, it's a bit. But yeah, I know. So I think Matthias definitely mentioned about the you know the necessity of considering the, the the concept of generation, in this age, or like in different, like cultural contexts, and everything

488
01:36:59.760 --> 01:37:00.910
I think

489
01:37:01.580 --> 01:37:08.399
so obviously in terms of like, how Manheim conceptualize our understanding of generation is that there are 3

490
01:37:08.410 --> 01:37:18.729
dimensions. This data is a unit, other status, the the the actuality and and a unit. I think the status is like.

491
01:37:18.830 --> 01:37:36.220
the generation is like the class position. And then we are sort of like biologically born into this day and age, and then that constitute the status, whereas the actuality is that different members, in a generation sort of like, have different responses to

492
01:37:36.320 --> 01:37:50.410
 the same issue, or like thing. and that forms like different units. and I think in the global context, I now understand, like Mannheim only sort of like specifies.

493
01:37:50.420 --> 01:38:15.400
In or in Manhattan's conceptualization. At his age it was primarily about like he actually compared the Chinese youth and the like postsian Prussian use like German. Yeah, use in a quite like national sense. But I guess we can definitely bring that out to our day and age to conceptualize that that

494
01:38:15.440 --> 01:38:34.299
young people, because, like in Manheim's age, it wasn't really digitalized. And it wasn't that much globalized because there are different stages of globalization from that age to here right now. So I think for me, it's really like that understanding of generation. And Teliki

495
01:38:34.300 --> 01:38:54.670
is a key term that would brings out the communal elements that we are experiencing, be it like the shared experiences, or like shared consciousness, or a shared like potentiality of enactment of that agency, to pull that out and then try to theorize it, or like, bring it out to the

496
01:38:54.970 --> 01:39:15.860
global stage, or, like transplanetary stage to make it work. I think there is a I see, a potentiality there, so I try to bring it out and try to make it work. And I hope it's it's working. So that would be my response to my, here's sort of like, comment. yeah, that's it.

497
01:39:17.990 --> 01:39:19.320
Thank you. Please.

498
01:39:20.050 --> 01:39:21.880
Like a focus. Yes.

499
01:39:22.140 --> 01:39:34.599
I've actually got. thank you very much. It was fascinating. And I have 2 questions. And one is about planetary of research. Concept.

500
01:39:35.110 --> 01:39:37.190
What is

501
01:39:37.430 --> 01:39:39.570
Why we need, like youth.

502
01:39:40.200 --> 01:39:51.259
the dimension of you, you know, like planetary human research, or why you think it is so necessary to. To.

503
01:39:51.260 --> 01:40:03.699
Because if you read all this, for, for example, they could match in a generation like even old, you know, you must identify with other generation. You have universal consciousness, and so on. So they can be different kind of global generations. Also of

504
01:40:03.700 --> 01:40:23.139
so I, I want to hear more kind of like what your ideas. Why, this, you Dimension, is important for this and and the second question is for the second speaker. I am sorry I didn't check the name but about lie you down

505
01:40:23.610 --> 01:40:25.350
and

506
01:40:25.870 --> 01:40:41.429
Is it just? Is it just about a rejection of work, or was there also this dimension of that was in the first presentation connecting to a and and so on. Or was it just about rejection of work?

507
01:40:41.610 --> 01:40:57.040
I wonder? Yeah. among this Chinese? among the Chinese young people, and I don't know if I caught it. But So was there also the dimension going beyond like this, humans, as I mentioned, let's say, okay.

508
01:40:57.200 --> 01:40:58.810
thank you so much.

509
01:41:00.990 --> 01:41:06.280
Should we start from the second question because it was pointed so clearly to

510
01:41:07.710 --> 01:41:09.080
for a 2.

511
01:41:11.930 --> 01:41:14.320
thank you for a question. So

512
01:41:14.330 --> 01:41:21.849
first, I maybe answer your first question, why youth is so important to study. So, for example, I think

513
01:41:21.890 --> 01:41:31.030
so, relatively speaking, when you look at a power structural, a coast job of it, your political regions, they are not the powerful group.

514
01:41:31.110 --> 01:41:52.899
so therefore, their perspective always neglected. But I want to point the 7 different structures. And, more importantly, if you look at this kind of demographics, those we define as you, for example, from 18 to 34. They are a particular generation, despite their kind of like the age range. But they are Boeing in a neoliberal word.

515
01:41:53.270 --> 01:42:15.980
Neoliberism. Economic globalization was like like a started late 1970, s, early, 1980. S, so graduate, maybe there is a kind of different short trajectory alpha globalization for individual countries. But in the end you you'll find actually, the young people with experience become more and more alike.

516
01:42:16.260 --> 01:42:33.760
So therefore, that means something. If you were talking about today, which in the times of crisis particularly, it is the crisis of a neoliberalism. So for them to study them, actually, I think it's a powerful innovative make, an active perspective that we really should think

517
01:42:33.889 --> 01:42:39.149
like seriously. And also the third dimension is because the use is about future.

518
01:42:39.500 --> 01:42:52.349
So we're we're talking about Middle Ages generation. We're talking about a mass Taj or the generation. Nas, Ted, I will look back. But of course all our presentation, all of them are talking about futures in different ways. Right? They look

519
01:42:52.430 --> 01:43:10.619
forward, but again of the future of the world, and really depending on this generation. Going back to your second in question. Lying flight is, is it only about rejection of work actually like in my my paper? If you look at a chance to get that paper. I actually talk about multiple generation, of course.

520
01:43:10.620 --> 01:43:31.419
at individual levels and China, that kind of reach to the moment, because in the past, the this generation can doing better than their parents generation. But finally we reached the moment just like a Japan in 1990 S. Europe 10 years ago. Finally, the young generation cannot do better than there

521
01:43:31.450 --> 01:43:35.639
parents because of lack of medical employment.

522
01:43:35.719 --> 01:43:53.069
opportunity because of there's no 1 million for achieved sense of achievement, because the intensified global capitalism and so on and so forth. So in a way, we are looking at a now just individuals kind of lifestyle. Our choice is talking about the bigger

523
01:43:53.139 --> 01:44:01.529
you kind of a stage of the global capital, and it has reached a certain moment. So I hope I answer your questions so bigger than that

524
01:44:03.680 --> 01:44:06.870
anyone else who would. Yeah, please, Matthews.

525
01:44:08.510 --> 01:44:11.900
thank you for moving it.

526
01:44:13.540 --> 01:44:14.270
Yes.

527
01:44:14.559 --> 01:44:21.679
One comment on this planetary global thing. This can be answered in a very difficult and very simple way of

528
01:44:23.040 --> 01:44:27.079
one could have a long conceptual discussion about it.

529
01:44:27.250 --> 01:44:36.269
and I don't entirely disagree. I don't entirely disagree with Wendy's distinction. But I think it's too innocent. In one way.

530
01:44:36.690 --> 01:44:39.010
I personally actually think

531
01:44:39.230 --> 01:44:41.799
that the global is the more

532
01:44:42.830 --> 01:44:45.640
general and the more neutral term.

533
01:44:46.240 --> 01:44:49.430
It's not even necessarily anthropocentric.

534
01:44:50.629 --> 01:44:58.230
but it points to an inherent empirical universalism. The question is, how is the global specified

535
01:44:58.820 --> 01:44:59.879
and

536
01:45:00.100 --> 01:45:08.510
 talking about the planetary in this context already entails.

537
01:45:08.680 --> 01:45:11.320
I would say, an empirically claim

538
01:45:11.709 --> 01:45:17.480
that among a vast amount of young people today

539
01:45:18.100 --> 01:45:31.509
it is a basic characteristic that way when they form some kind of nescent global consciousness, they will always specify in relation to climate change

540
01:45:31.639 --> 01:45:50.579
and to basic things that are needed to sustain human society. And this is why we have here the Club of Rome, and not the Universal Declaration of Human Rights. If, if if the uniting theme of young people across the globe would be freedom of speech.

541
01:45:50.880 --> 01:46:01.379
and this would be their shared main concern in human rights. I'm not saying it's not that concerned, but not shared in a way as nowadays, is

542
01:46:01.450 --> 01:46:03.970
a climate change.

543
01:46:03.990 --> 01:46:11.579
which is why I think planetary in this sense is a an empirical specification of the global

544
01:46:11.710 --> 01:46:21.230
and but quickly. But 1 one quick remark also about other commonalities of global consciousness. I think

545
01:46:21.620 --> 01:46:30.940
that this awareness, that systemic change is or should be, a foot on a planetary scale

546
01:46:31.510 --> 01:46:35.819
is actually not only visible in relation to

547
01:46:36.280 --> 01:46:39.590
in relation to climate change.

548
01:46:39.860 --> 01:46:49.189
it's probably also visible in relation to criticizing without having to be in a Socialist

549
01:46:49.420 --> 01:46:55.969
direction, or anything but some implications, not only of the new debug, but capitalist modes of production.

550
01:46:56.110 --> 01:46:59.190
and I think this is what tongue ping actually shows.

551
01:46:59.310 --> 01:47:02.889
because we have this phenomenon in a similar way.

552
01:47:02.980 --> 01:47:06.939
it's seemingly very, very different context. Or you see it in China.

553
01:47:07.100 --> 01:47:16.390
There you have the situation where people now can do better than their parents. We have it in Western Europe, where now the chance you do better than your parents is very slim.

554
01:47:16.480 --> 01:47:31.529
because the the economic wonders of the 60 s. And 70 s. And 80 s. So they are over. So I I would see this as a protest, in a sense an impressive progress. The interesting question, the e-dressing question is, how big is the protest?

555
01:47:31.590 --> 01:47:41.600
We have very little reliable quantitative data, and showing it already is one thing and hearing it everywhere. But how many people actually

556
01:47:41.830 --> 01:47:47.119
do this? And, as I said earlier, our I would assume. This is very strongly dependent on selfish spread.

557
01:47:47.470 --> 01:48:12.010
 And But still it's a fascinating subject, because I mean some people of older generations. Their first victories are. They are just lazy. and no, but it's it's it. It doesn't preclude laziness. I mean, there's still very people who do not want to protest against the situation, but just want to do nothing.

558
01:48:12.250 --> 01:48:25.159
But this is, I think, also some kind of lesson in consciousness that is forming in many parts of the world, not as global, probably as the planetary consciousness about climate change.

559
01:48:27.960 --> 01:48:52.849
Thank you much. Yes, I think we have a room for one comment more from Carlos Fakesa, and at the same moment I will make a small advertisement, because next June we will have in Finland, in Tampere. This great Nordic youth research symposium, which is actually nowadays very global youth research event. And and therefore

560
01:48:52.850 --> 01:49:10.540
for sure, I will share again a session on planetary issued research. So you are very welcome also to Finland, and continue this. and I also did very in an old fashioned way. I have a paper where you can put your name an email. If you want to

561
01:49:10.540 --> 01:49:35.850
connect and continue discussing globally, as Matthias was saying, that we need to network and build together this kind of thinking and dialogue. If we want to push this kind of initiative further. So please leave your name and email for me to my paper, and I will get in contact to you later this fall. But now please, please present yourself, and then the floor is yours.

562
01:49:35.990 --> 01:49:48.960
Hello! I am Carlos Fascia from Barcelona, and congrats for opening this window to the planet. But my question is following your conceptual discussion.

563
01:49:49.020 --> 01:49:52.450
But 21 years ago, in

564
01:49:52.500 --> 01:50:04.819
Brisbane we open the description of global youth. And along with Pam Nilan, we coordinator session. And then we publish a book, global youth integration mark. That was the first step

565
01:50:04.840 --> 01:50:33.629
or one on the first step in the discussion, and the the critique was against eodocentrism and adult centuries both. It was an attempt to to compare different youth identities, not across the globe based on the youth culture trends, but at the same time that we're creating a new youth concept more extended and more more more flexible.

566
01:50:34.040 --> 01:51:00.619
The second way was the transnational youth. That was not only the comparison, but the mobility, physically and virtually virtual mobility. Thanks to the Internet, but also, thanks to the migration north, South, South, north, North, in which many young people participate, and maybe the planetary youth concept will be the first wave

567
01:51:01.110 --> 01:51:29.189
by the moment. It's not clear for me to me if it's on only a framework or a a theoretical concept or a methodological tool, because it is a moment. It's not a is only a consciousness or a practice new practice that young people to the the new generation of young people know that we but our children

568
01:51:29.190 --> 01:51:46.579
are putting into practice after the pandemics, because, of course, before the pandemics it was the wave of glymate movement, Klim and social movement in which not only do it, but teenagers were the leaders.

569
01:51:46.820 --> 01:51:57.789
and I agree that there are 3 3 answers to this, or it's the and not the anthropocentric, but the planet-centric bill?

570
01:51:57.870 --> 01:52:20.110
Or is the future of the question not not not investigating the the present or the past, that you, such as have done always the Presentisma as a mythological approach. But the food tour centrism? Because the fiftieth century is the question of the planet, and is a generational question. If what our generation

571
01:52:20.260 --> 01:52:24.370
destroy the planet. What happened with the future generation?

572
01:52:24.620 --> 01:52:27.400
And the first possible question is

573
01:52:27.510 --> 01:52:31.260
the generation and conflict that

574
01:52:31.440 --> 01:52:46.360
one century ago mankind, but not only man's time in Spain was orthodox. Many philosophers think about after the First World War. It was the first World War who provoked the reflection on generation.

575
01:52:46.760 --> 01:53:09.580
One century ago we didn't have a World World War. We have the Ukraine or the Syria, a lot of isolated wars. But what creates this new conscious of generation is the planet. Crisis is the new kind of wars in which not only nuclear weapons, but another kind of violence is present.

576
01:53:09.620 --> 01:53:24.040
or is the possibility to meet together young people and their youth researchers across the globe thinking about the same questions, but based not only on ideas but on

577
01:53:24.150 --> 01:53:45.000
practical experience. For, for instance, on foot, on food, renewal on new new, sorry for my extension. But it's just, and I I am courting, of course, to read the the journal. That will be surely a first input in those in these trend disadvantations. Thank you.

578
01:53:45.490 --> 01:53:57.860
Thank you, Carlos. So we are running out of time, but I hope we still can have, like a final final comments from everybody who would like to answer to Godless, please.

579
01:53:57.970 --> 01:54:09.060
It's frankly a little bit too much to respond to when we're already over time. But I would like to point out that in the audience we have Vicenzo, Chile and Sylvia, who wrote quite

580
01:54:09.410 --> 01:54:13.539
nice book back in 2,018, and then followed up.

581
01:54:13.900 --> 01:54:20.910
In a way kind of addressing this point. Whether or not we should define this or that generation by the

582
01:54:20.970 --> 01:54:24.699
climate, crisis, or food, or

583
01:54:24.720 --> 01:54:29.010
the pandemic, or whatever it may be.

584
01:54:29.080 --> 01:54:37.889
but rather that that there is a desire for youth to trend towards some sense of cosmopolitanism.

585
01:54:38.650 --> 01:54:41.710
Connectedness as a

586
01:54:41.750 --> 01:54:58.379
good in and of itself be wanting to join or be part of a global consciousness. It might be expressed through some seemingly banal things, like a consumption, but it could also be expressed through, you know, movements like climate change. But in any case

587
01:54:58.410 --> 01:55:10.890
the the desire to connect itself, and whether or not that is considered to be a social good, a desirable attribute, I think, is a very powerful statement that they made, and we can continue to learn

588
01:55:10.920 --> 01:55:15.890
from that now. So glad to see you, too, in the audience. Thanks for coming

589
01:55:17.740 --> 01:55:18.460
awful.

590
01:55:25.170 --> 01:55:48.079
I think it's a very interesting comment and and question. So I think it like for me. I understand that when you say global health that concepts you heavily count on globalization processes, which is very complicated, contested, politically constructed, and so on and so forth. Right? But then, when you talk about nation transnational use

591
01:55:48.090 --> 01:55:52.720
you actually have encountered count on the concept of nation state.

592
01:55:53.440 --> 01:56:16.670
So I'd I'd immediately say there is kind of a drawback for those 2 concept. But planetary. I feel like there's 2 things. First is recall something. We talk about it through this session. It's a connection or connectivity, like a social relations among people at different point of this Earth's own planet. So in a way, it's kind of built on collection.

593
01:56:17.040 --> 01:56:38.380
which actually is what we need for the future. But another thing I think you already mentioned is, I think, when we think about planetary, it's something. It's not substantial. It requires our thinking so in a way, it requires a wellness, consciousness, attractiveness. So in a way, it is hard to reach that moment.

594
01:56:38.380 --> 01:56:55.750
To be planetary youth, we need to think so, achieve that cognitive stage. So in a way, it is challenging, but at the same time extremely hopeful and potentially promising. So it's kind of my on stage. So, therefore I can be driven by this concept. That's the reason I stop in my paper.

595
01:56:58.280 --> 01:57:23.270
I think we are. We are running out of time. So I I cordially. Oh, please, please, 1 min. I think so. In properly addressing all the questions for defining a planetary research. I guess we are all going to this through to that point, and then coming from the activities point of view, because we are from a nation youth council.

596
01:57:23.290 --> 01:57:49.720
we all already put in work in that as well. So work. If us invite you to work with us. from the the all the intellectuals with with the young people as well. Well, well, we are a bit older, too, so we work with young people in our country, so we hope you do the same. And please contribute to the discussion and expand the discussion. And I look forward for further collaboration because this

597
01:57:49.720 --> 01:58:03.209
software is very expensive as well. Right? We can expand through many different disciplines and across the split. And obviously, like you mentioned just now, I I admire your work, and

598
01:58:03.210 --> 01:58:21.190
and I love that you point out that the the mobility of digital and also physical, which is obviously it will relate to all the discussion that we'll put into the to defining a planetary youth research in future. Thank you.

599
01:58:21.820 --> 01:58:34.980
Thank you all. I really thank all the great panelists and all the from the audience. Thank you so much for coming. And let's continue hopefully later in the future.

600
01:58:36.900 --> 01:58:38.000
Thank you.