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to everyone is this working can you listen to me okay good the Global Youth Studies RC, 34 Presidential Project, the Oxford Handbook.

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Of South or of global southeast studies. So we will begin with the acknowledgement of country on behalf of everyone gathered I pay respect to the spirit of country here in Narm where we are meeting.

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I acknowledge the past and present coordination Wooden Jerry Wuerong as they sovereign at the sovereign people here.

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The Qualtrack knowledge holders who maintain and promote the norm Aboriginal law customs and custodianship responsibilities for country and the people that country continues to sustain generation after generation into the future of all of us.

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I recognize the important contribution that First Nations thinkers have made to sociology, including challenges to our dominant ways of thinking.

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We thank all First Nations delegates in the room today for their contributions to knowledge in the discipline.

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So now we have to go away from this. Okay.

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Our first presentation today is going to be Rara Laddasati, Ben Ratsana and Bromwyn Wood.

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I'm going to give you guys 15 min with a three-minute warning. And we are gonna have the questions and answers for everyone when we finish all the 4 presentations today.

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So. We have. Raggi and Rochney online.

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I think that I wish there listening to us because I don't really know if this is working. But I hope they are.

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Okay.

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Please, Rada. Okay.

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I think this working.

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Oops, the show. Anything? Okay. Good morning everyone.

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My name is Serara. For today's presentation I would like to share a paper that I co-wrote with my former supervisor Bronwyn Wood and my colleague Ben Laxana who are both present in this room.

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Although I will be the only one presenting today, but they will be, I'm pretty sure they'll be more than happy to add and answer questions later on.

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So this paper which is part of the OUP handbook of the Global South You Studies is titled Rural Indonesian Youth's conceptions of success.

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This paper was written based on my fieldwork in 2,017 and through 2,018 for my master's research.

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I conducted my field work in the village of Nadez in East Java, Indonesia.

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As a context, Nedes is a rural enclave located inside the Bromotangar National Park.

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As seen in this photo and the people of Naras belong to the Tangar tribe. My research specifically engages with the young people of NEDES with the focus on young people's conceptions of success.

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So after I finish my research, Bronwyn, Ben and I had often discussed about conceptualizing theory when doing research in the global south.

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Particularly with regards to the invitation to submit a chapter for this book. So this paper particularly interrogates the process of applying the concepts of Bordeaux as a northern peerist which I used in my thesis.

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To a global self-context in order to examine its relevance, contributions, and oversights.

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This draws into question the universality of Bordeaux's theories, including the ways his ideas have been narrowly interpreted for predominantly global north context.

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I draw an ethnographic field work with young people from a remote village in Indonesia, which is Nandes.

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And this study offers an opportunity to examine the usefulness and limitations of Northern theory, such as reduced theory of capitals for exploring young people's understandings of success in a southern context.

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Might be too early to talk about Bordeaux at 8 30, but let's do it.

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So one of the critical and most important questions that we had in writing this paper was firstly, how do we position Bordeaux in terms of colonialism and global knowledge production?

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So we found that many scholars have actually questioned the universality of his theories and their applicability beyond the northern metropolitan.

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In this paper, we summarize 3 responses to Bordeaux's theories in the concept of motorists theories in the global context.

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The first response was that his theories are geocentric and failed to recognize the impact of colonialism and racism and that his attempt to create a universally applicable toolkit.

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Fail to include local and indigenous voices in this theory. The second response was argues that his thinking on colonialism remains underexplored and that Bordeaux has developed a theory of colonization that shaped his subsequent work significantly but this has been overlooked.

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This includes, for example, his critique on anthropological work under the colonial rule, especially in French Algeria.

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The third responds highlighted Bordeaux's focus on reflexive sociology as a pivotal underpinning of both his methods and theory.

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Which was captured predominantly in his book with Wa Kong's Reflective sociology.

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This position sees Bordeaux work primarily as a method of inquiry rather than a completed periodical edifice.

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This reflexive and dynamic approach of virtue informs our understanding of the application of his work in global youth studies.

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Within this reflexive approach, we believe that the intention is to generate more relevant theories and concepts for youth studies in the global south.

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While also critiquing the limitations of a universal application of northern theories in southern context. And most importantly, discovering more conceptually nuanced Southern theories and concepts that best represent the global south in global dialogues.

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We also think that we need to engage critically with northern theories. Which is another way of recognizing the domination and imbalance power relations in knowledge production, as well as looking for an opportunity for intellectual ruptures to provide new and equal spaces for Southern theory to contribute to global theory.

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So in the study, reduced theory of capitals is used to explore youth frameworks of success. And I drawn field work in Ned Estevilch as I have mentioned before.

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To give you a bit of a context of the young people in Midas. So while most rural youth studies in Indonesia have focused more on issues of underemployment, landlessness and urbanization, urbanization, which is kind of the case in many other Global South contexts, not as is an exception to this pattern due to

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the access to low land ownership. That is maintained by the customary loss. Successful potato farming as seen in this photo and the specific local culture context of NANES that have left young people in NEDES.

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To stay in the village and actually never prefer to leave the village. I also think it is very important to study Nedes.

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In Indonesia because it is an inquiry into how young people in NEDES view success that provides a way to explore the significance and specific social, cultural, economic aspects that shape rural young people's understanding of success and perhaps also bring to 4 alternative ways of understanding a real young people's success that critiques a oppressive

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developmentalism and also modernization projects in the global south context like Indonesia.

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I will not go deep into my methodology in this presentation, but we can have a discussion later on, but having been trained in anthropology, I conducted a suite of ethnographic data collection which included a focus group discussion or I used a local way of doing FGBs.

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It's called krumpu kan. It's a local Japanese term for a gathering for a particular purpose, usually in the form of group discussion.

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So it has a purpose. When it doesn't have a purpose, it's called non-chrome or deep hanging out.

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There's also a lot of different photo lestation with all the participants and then also other interviews with village leader and also other interviews with village leader and also participant observation.

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The photos you see in this presentation, they're all taken by my participants.

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So why were you? This is a question that I keep asking as well. You know, as I finish my research.

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So in doing my research back then I was searching for a social theory that was able to shed light on the social economic and culture structures that shape young people's understandings of success.

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And also a fear that is capable of deepening my understanding of the interrelationship between objective structures and personal lived experiences.

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I also wanted to use a theory that was able to reach the hyper local context of NEDES with the global discourse on young people's success in anthropology, sociology and Indonesian studies.

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So to unpack young people's conceptions of success in NIDS, I use board USD active capital.

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To explore the capital's inhabitants within the Nazis as a field.

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It provided, using Bordeaux provided a useful lens for examining and explaining which forms of capital and habits emerge with distinction innetes.

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As a field and why we are distinct to young people. Success in Nennis.

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So let's go into some of the findings of my research. Those that is a photo taken by Ita, who a 16 year old female participant of my research, when she was asked to take a photo of what success means to them.

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She took a photo of this. This is a photo of her younger sister at their family, Warum, or a small shop that's usually connected to their house, which it took to explain her understanding of success.

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So this is an excerpt from the interview that we had when we were discussing the photographs. As you can, you can read the excerpt.

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Here. So the above example shows how success through work was perceived by Ita and a lot of the other participants as not only the accumulation of economic capital but also was underpinned by failure responsibilities.

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Reciprocal caregiving such as in Indonesian term butabhati or to be devoted to our parents.

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But Balas Moody or to reciprocate or return a favor to our parents or family.

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And friends and the desire to make one parent and family happy. So it also appeared in other interviews that work practices for the young people in the study were able to achieve symbolic meaning.

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Oh, or success only when they were aligned with communal reciprocity and a gift-giving system that underpinned the exchange of capitals.

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Rather than an emphasis on personal gain.

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So understanding success in in Nedes. Was not inseparable to understanding adept. So what is adept?

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Address, add up or the local traditions, customs, ritual values, including a gift exchange system, is a strongly cohesive framework in understanding young people's success in NADES, which resonates strongly with Bordeaux social capital.

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So based on the photographs and conversations shared by participants and also using Burdue's theory of capitals.

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Young people's perceptions of and practices for success were significantly shaped by their familiar habitats.

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Community habits and religious habits that sit under the umbrella of that adept. So in these success practices, social relations and reciprocity emerge as with significance or with extinction to their understanding of success.

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In other words, social capital emerged as a capital with the greatest symbolic value in NEDES as it provided meaning for both the self and the community through reciprocity and good relationship with the community.

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Another example of how social capital emerged with distinction in the case of young people success in Menendez is the importance of both reciprocity and communal responsibilities in the concept, the local concept of Guyo Rukun.

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So it's kind of hard to translate goo pkun, but this Javanese term is rather difficult.

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Togetherness in solidarity for peace and harmony. It sounds a bit strange, but it's translated, but something like that.

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So one of my participants, Donald, a 16 year old farmer, found it very difficult to separate his idea of personal success with social success or the success of NEDas.

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As a whole. Rami Inga Wei, Suppi in Pambri, he says, to work hard.

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To help others unconditionally, he said. Quoting a saying from the Buddha Jawa Sangeta religion, which is the local religion in this village, that suitably represents his understanding of success.

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He says, it's like Gottom Royal or mutual cooperation. I think that is also success.

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To help each other go up broken. This example shows how Gwypokun or reciprocal social relations is centered to understanding of success as social.

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As it maintains the adult. The cultural, the customary values, the system, the gift giving system.

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While at the same time added through its rituals, ceremonies and exchange system perpetuates and maintains madness.

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As a culture of community. So the embedding of ad debt in these practices illustrates a strong connection between young people success.

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And their sense of belonging, sense of community and their place in the world and their being.

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So what have we learned so far about applying various concepts in the global self-context? This study has a from the utility of many aspects of video theories, but also highlighted slightly different emphasis than how BERGUS forms of capital have generally been interpreted in the study of young people.

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So Bordeaux discusses how social capital can be worked for by an individual to gain status within a group or community through the network of social connections or social capital, a person can mobilize.

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In this study, participants rarely talked about individual gain. Their focus was mostly on communal gain through the maintenance of adip.

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In other words, their success practices were underpinned by a form of social capital that is founded on a reciprocity or a gift exchange.

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Which is embedded within and shaped by the ad. And in turn also serves to maintain the adept.

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This draws attention to the significance of gift-giving and reciprocity as a culture way of maintaining not only at that, but also the individual cells.

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Individuals, sorry, sense of being. Social cohesion, harmony, Gyprukun, and cooperation in society, especially in the face of social challenges for a lot of indigenous communities.

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The social capital for young people success holds a symbolic value not only for the individual but also for the field of Atlantis.

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In some, the case study of young people in NEDES also presents an understanding of success as a lusio.

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A sense of purpose that is gained from investing in social relationships. It is an understanding of success as a sense of being and belonging with and for others that ties young people's individual success.

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To the collective success of NADES as an economic, culture and social community. Basically, these findings we found challenged some of the dominant interpretation of social capital.

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Found in Global North Youth research that have tended to interpret social as a form of social capital as a form of exchange of accumulation for individual gate.

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So to conclude, our Bodeo series of relevance to the Global South Studies.

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Yes, but the study affirms that they have some value and shed light on a aspects of young people that were defining and practicing success but the traditional interpretation of capital that is individualistic is but the traditional interpretation of capital that is individualistic is limiting especially when it's competitive.

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But we believe that by exploring locally derived concepts such as Gyprukun for the global south, provides a much richer sense of why young people were contributing and mobilizing to their social networks to both individual and communal game.

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The study has illustrated how board duo's capitals require reinpitation and reimagining for the global self-context in much more contextual nuanced ways.

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And these are just last question for us to think about and these are the questions that we have been thinking about after writing this paper.

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How different or similar with this study be had I only engage with locally direct concepts? Or knowledge and what are the limitations and merits of only using locally derived concepts in social and culture research.

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Especially in the global south where colonialism and colonialism has erased and rewritten our stories, our history, our knowledge and even its very hard to access knowledge.

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Even knowledge production is very political and we do not have all the resources to always produce knowledge in the global south.

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I think these are questions that we can. Work together and discuss later on. It's close. This is just a quote from Linda to you guys.

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Thank you.

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I okay. Nice.

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Okay, hi everybody online. Are you listening? Yes. Okay.

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Now, it's time for Raghi Bashunga.

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Hi, is gonna present Maybe your home's the one that's lost on returning home and the reclaiming of African identity in the film.

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Black Panther.

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Okay, thank you. Thank you very much. And thank you to everyone who is present today.

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It's a little bit awkward to be in from here not knowing he's in the room.

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Yeah, I'm really excited to be here. I am joining in from Johannesburg.

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And I'm here to talk about the phone like pantom. So I'm really hoping that We some of us have watched the 2018.

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From Black Panther, which is that I want to talk about today. And just raise a few questions about the kind of meaning that the phone has in the context of.

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Africa and like the colleague who just presented mentioned the representations and notages. That have been taken away because of colonialism.

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So I'm thinking about the effects of colonialism and how we. Think of every care and what Canada as.

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A possible metaphor.

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Okay, so the movie Black Panther into 18 achieve the notable box office success. And in Africa this was, also notably so.

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The picture that I have on the screen is of the premiere in Nigeria in Lagos, Nigeria.

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And I think what stands out for me here is just the extent to which young people were willing to participate in the culture of the museum.

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And what's important is that the movie, comes out in a context of misrepresentation and under representation of Africa and of black people.

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And it also emerges in A moment across social media where there was already an ongoing conversation about the politics of representation of identity and of culture in the global context.

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So situating VACanda as a metaphor for every exquisite implications. And I save this.

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Bringing 2 main thoughts that I want to juxtapose to each other. So the one has to do with how how a kind of represented itself in the movie to the world.

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So what kind of represented itself as an underdeveloped African nation? Had not been colonized and for that reason.

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Did not have the same times of. Social economic political advancements that you see in other parts of the world.

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But later it is it is revealed that this is not necessarily true. Instead, Africa is a superpower, through this depiction of Wakanda.

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And it's this checks the position of what Africa could be in the absence of colonialism. Versus what it is because of the effects, the ongoing effects and legacies of Africa's colonial past.

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So it's this kind of conversation that the movie brings. Brings forward in our imaginations of what Africa is.

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Some of which is quite a misrepresentation but and also our imaginations of what Africa could be. But one of the things that I want to speak to more is that idea of migration and off dice or app that emerge in this phone.

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So I'll begin with the opening theme of the movie. That says that starts off with a to Charlie speaking to his father in trouble.

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And he says, Yes, my son, tell me a story. Which one? The story of home.

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And that is such a powerful and profound opening line. For this movie because of the impact that narrative has in migrant world.

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So my for migrants and children of migrants. This idea of the building of narratives and stories about home is the cracks of what forms.

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Experiences of identity and off-demonging.

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And I just. I think a good place for me to start this conversation as well is just looking at What drew me to the movie, which is my own position at it as a second generation, Condeles immigrant in South Africa.

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So as I was watching the movie, I was just drawing parallels between my experience and my own research and how these tensions of being a second generation in the immigrant of having ties and senses of belonging to 2 different homes.

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That are sometimes in conflict because of other ideas that we have around nation and what this means for a sense of solve and also a connection to home and a connection to land.

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And the larger implications that it has for society. And also the way that narratives are reproduced in the home space, but also in broader society.

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And an important starting point for these narratives is this question of who are you or as it comes out in the movie, which is a just a, word for who are you or identify yourself.

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So I'm bringing to the front key moments that this question of who I you came out in the movie.

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And the first is when Njobu, who is Kilmonger's father. Is confronted by 2 borea women.

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In america where they come to challenge him on accusations that he has betrayed Rakandam.

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And in being asked who are you or tell us, reveal yourself, he begins to speak of his lineage.

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So he identifies himself. As the son of a particular person. Links himself to the land in particular ways.

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There's also the question of language and invocation of ancestral lands and that's important when we think about.

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Questions of but talk to me questions of cultural identity and its relations to the soil. Also the ways that we speak about these things in very taken for granted ways, right?

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But these are constantly reproduced and in conversation with who we are at a present moment, but also who we are becoming because of the context we find ourselves in.

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The second instance, becomes an important question is the scene that is depicted here where Kilmonga comes to challenge.

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For the throne in my tender And this is a really important moment because and being able to trace himself, to his father is the lineage to the land of agenda to these people, right?

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He also brings up a really important conversation about his own ties to America. And his ties to.

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Black people in America. Him himself having an African American madam. But also he brings to the fourth this question around Africa being the birthplace of all.

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People of all human of human history and what that means for the liberation particularly of black people and black people in in America.

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So these are a lot that we can say here about the black Atlantic slave trade. About the civil rights movement about the role of the black painters in the civil rights movement right and also this desire and this longing for home that usually comes up in conversations that people have especially when we think about the ideology of Pan Africanism.

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And way even that stems from this idea of returning home. But what happens when a particular amount of time has passed?

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What happens when you know longer necessarily identify with the culture and the practices in the same range. Or when you feel a sense of affiliation.

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And Effect to another nation that does not necessarily have the same connections to. See you're home.

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So these are the kind of questions that came up for me. In the movie and that's what I'm using here as long.

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So I think to sum it up, having been so represented in a different station, we only had 10 min.

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So I was expecting 10 min for this presentation as well. So I'll say a lot more about this paper for But.

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But one of the things that is really important is this question of return and what it means for children of immigrants or people belonging to the diaspora to return to what first-generation immigrants consider.

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To be home or the authentic home, the one should be long. Especially in context way. These tensions And once again to relate it to my own work and my own study.

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Sometimes it's tensions of race. Okay. No, you should like bigger notions of Africanity when you think about what is happening in South Africa and the context of xenophobic violence and epiphany.

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This is this broader narrative that there is this one African nation. So where is it that one places themselves or is it that one places their particular belonging and their cause for social justice.

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So in conclusion, what I'm really trying to interrogate is What are the meanings of such a phone?

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That, that raises these questions of what African means in a post-colonial context where we have the African means in a post-colonial context where we have the opportunity to reinvent and in a post-colonial context where we have the opportunity to reinvent and to reinvigorate.

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But also it's the age old question of what are the determinants of an African and even extending this to what are the determines of a national identity.

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And how is it that we can begin to challenge? And these taken for granted notions of what it means to identify and belong to a particular place.

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So I will leave it there for now. And also leave it at the disclaimer that and not a marvelous.

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My questions are more around these notions of who it is that we are and what we are becoming. And what popular media, has to say or the kind of questions that it brings up for us in terms of this.

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Yes, and that's it for me for now. Thank you.

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Thank you.

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Thank you very much, Ragi. So now is Rushni Nugalis

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Ground and from India, right?

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Youths protagonism in urban India.

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Rashney you're you're muted You need to unmute your mic.

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I think I can do that too. Wait. No. Yeah.

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There we go. I think you can hear me now. Okay I'm Rochimi here from India and I want to acknowledge from an organization called Youth for Unity and Everything that I speak here is really.

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The work of the young people that we associate with as well as a youth workers so I may be the one speaking here but it's really a lot of their contributions in there.

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Their work and their knowledge. Also want to acknowledge, the editors of, the handbook.

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Oh, Charlene, Adam, Laura. And I think particularly for the hand holding. In enabling a practitioner to actually you know put some thoughts and concepts and theories into the work we do and you know try to bring it into some shape to share with all of you.

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So with that I think I will start. I really enjoy this picture because it shows Ankita here who Yeah, it comes from a very quite a marginalized background.

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And once you start playing football, she suddenly felt that she could do so many more things. So that simple act of bringing her out of the ground.

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Where it's usually men who play. I think I like her. A very strong girl attitude in this and it's I think it sets the tone also for a lot of the work that I would like to share with you today.

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Briefly on the Indian context before we start. Despite what you may be hearing in the media. The photo that I show you is a reality of living in an Indian in the Indian slums.

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There's a lot of urbanization, but people still have, you know, they need to carry, we need to collect water.

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There are no access to water and all of that huge inequality, but at the same time more than 50% of our population is under the age of 25.

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It's a huge demographic that we content with and this is happening while you know huge austerity lots of welfare is reducing and a very authoritarian right wing sort of shrinking spaces for democracy as well.

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In this context, young people are simultaneously viewed as a labor force. Obviously to propel our GDP and on the trillions and billions that we intend to do on the global market.

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Painting them in one picture saying they're trouble and they must be restrained. So no space for descent.

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No space for asking questions. And in sort of in this background that young people who are marginalized by caste, region, religion, gender in class.

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Really find very limited spaces to express themselves and also self-determin their lives and in this context citizenship which is what I will be talking about today is quite dynamic.

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What the state says whereas what young people are able to construct from below it's it's quite differing Some of the thoughts in terms of, you know, the theories or the concept that I've been looking at.

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Really there's a Indians, citizenship here. It's called Jayal who talks about citizenship as interconnected between status or the legal identity.

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But rights as well as the identity of people because India is quite a diverse country. We also have migration, different religions.

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So it's really this interplay between status, rights and identity where, you know, that's the space that this work is located.

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And also connecting the need for understanding citizenship with justice with democracy, which is an important part of, I think our project here.

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Hmm and cities provide a very interesting space for understanding citizenship where the formal more legal citizenship is one aspect but then that's often very many times divorced from the addressing the rights of people which is you know the substantive citizenship.

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So the work that I'll be talking about is based in cities where it's not always, both do not always go hand in hand.

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And it's in this context that we know many stories of young people who actually negotiate resist and interpret the citizenship that they are.

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Handed over or they are expected to have in their own ways and really challenging, you know, dominant.

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Subjugations of themselves and I think these conversations and citizenship and constructive citizenship in your own, in your own understanding is really very important for those.

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Of groups who are marginalized particularly women and young people and while such projects are you know few and far between I think a more systemic systematic engagement in how these sort of bottom up substantive citizenship is constructed.

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I don't think that there's much that. At least from India that we hear, written about.

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And when we're, how do young people in India really learn about citizenship? You know, what's formally being told to us.

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Similar to many other countries, you know, value the dominant legal aspect, respectful authority, civic sense, acceptable behavior, prepare yourself for the global economy, what can you contribute as an individual and not really any space for descent.

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This is what our textbooks teach us is what we learn in school. At the same time, similarly the policy language we do have national youth policies coming out every so often.

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Very, very little substance in terms of my own space, my voice, very performative language, which is improved after India has.

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Become a big player on the global stage, but it's very performative. So neither do our education system nor does the policies really offer us anything really authentic and substantive about citizenship which is in sharp contrast to a lot of grassroots work post the seventies a student movements really young people are actually a contesting a lot of

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this that is being given to them and I think it's in within this contrast that it's important to, locate the work that's, that I speak about.

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And young people challenging their circumstances and constructing substantive citizenship is, I think, studied. Quite widely across the world and also a little bit in India.

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I want to use the conceptual anchors of collective agency and protagonism to apply to an urban Indian context and really unpack some of the work that we've been doing as an organization.

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And for collective agency really using Lister's Matrix of Agency developed for those living in poverty with a focus on the getting organized.

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Like what does it mean for us to come together and, display that agency. And when we talk about, you know, collectors, the shared identity for young people becomes a big rallying point.

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So whether I live in the same slum or whether I'm from the same community, I think that becomes a very important rallying point.

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And also to support the collectiveizing, there is a role for adults, whether it's leadership, mentorship, creating structures for involvement, but also just the support from Trustee.

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There is someone who support you that is backlash is somebody to support you if there is backlash or somebody to, mentor you if you need it.

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I think this is sort of one aspect of the space that, we operate in, which is a collective agency, anchor.

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The other one is protagonism and, this we borrow actually from South America and You know, their entire role in developing this as a concept.

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But I also think, in India, if I were to translate this, it would be Naya Kathleen, which is something that we use very commonly in our work wherein I'm taking ownership who self-determin my own life.

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And, to participate in my own struggle. So that's something that's a very, very important spirit and sort of aspiration for us in the work that we do and for young people as well and protagonism for us contains a very strong advocacy and a political participation.

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So moving beyond civil and political but also looking at social Oh and economic rights but actually participating in the political spaces that's also an important part that we think And looking at young people's capacities to play a role.

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But also moving beyond what is expected of them. I think that protagonism encapsulates that for us.

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And the examples I want to tell you today are really looking at how protagonism is unfolding through the process collective agency towards a much more substantive citizenship.

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And some of the questions that we consider and we apply to the work that you are does is really what are the strategies that young people are applying in this context to resist the given handed down conceptualizations and what are the dimensions of this youth citizenship?

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What are the factors that are enabling their both their agency as well as their And you know how what do we as adults need to facilitate to enable that to be sustained and what are the barriers?

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That exists to young people's protagonism and how can we, move beyond that and support them.

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Those are some of the questions that we applied to. to the work. Very briefly about Huba.

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The word you actually means youth, we are about almost 40 years old and we do work at the ground level community level but also research and advocacy and the core guiding principle is, which is people whose issues it is are the ones who lead the change in their lives.

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That's I think very it's a core principle for us which is why it links back to the whole.

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Collectives and the protagonist, sort of, concepts and, we have many of us are youth workers really looking at enabling young people to strengthen their own.

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Or decision making. Mmm. The first example I want to tell you is, well, to call Malvani you are Parisha or MIP.

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Mulvaney is an area in Mumbai. It's a heavily populated very dense informal settlement.

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Us no and it's a illegal settlement in that the government does not give any resources and Malvin you are Parisha there's a process that you are our organization's been facilitating for about nearly a decade where we help young people to organize into this collective and then now there's I think the third line

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of leadership is leading that collective They have their own democratic processes and right now we have quite, you know, we have stepped away from the entire partition.

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Initially as we are much more active, but it's a very well-recognized youth collective now in the entire Maloney area which impacts on a lot of the work that happens there.

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It's a very important example for us of constructing your own examples of how, how you are able to claim the rights of substantial citizenship.

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So Malvin, you apparatus does a lot of work on basic rights enabling access to entitlements, welfare.

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And many of the people living here are migrants from other states. So they may be legal citizens, but they don't actually have the rights and refer to them.

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There's no water, there's no toilets, there's no access to education, their homes get evicted.

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The, you know, there's very, less access to welfare and other subsidies. So as MYP, their work on drinking water, their work on ensuring that their homes are located in the land use plan.

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These are huge. Impacts they've been able to have by coming together as a group and really pushing the needle through advocacy through their campaigns through the awareness generation that they do.

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And I think 4 young people living in cities. Rights are never guaranteed and it's really about a struggle to actually claim them and inferiorly demonstrates how as a collective they're able to push that struggle of citizenship to claim.

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What we think we may think is basic but is, they're quite And as protagonists in their own life, they've negotiated with the government, and like the water, you know, impact has been really really hush and because of the work they did now, many other areas in the city

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are also being able to access because of the government order that they were able to get. So I think MYP gives a very important example of How collectively very, young people are actually able to shift.

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The notions of the legal status that you know is often given to them. The other example I wanna talk about is called, which actually means partners of peace.

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It's a different sort of a grouping from the MIT. They are not really, coming together as part of a certain geography.

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This is a group of young people who host the shift in our political, ideological at this government level.

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They decided to start looking at religious, harmony and peace and really spread positive attitudes and messaging about it.

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So done through very creative ways, games and you know they celebrate just events together. Hindu, Muslim, other religions, which in cities which are quite, get to wise, it becomes a very, very important sort of a shift that they're trying to, negotiate.

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They've had quite a bit of pushback also. But they are also, very strongly supporting, keeping politics separate from religion and that's a very, very important, very few people in the country are actually talking about that so while MYP is

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You have you have 3 min. Left.

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Okay. I'll just quickly, so I think both examples are really showing how. You know because of collective agency both the access to struggle for rights as well as resistance to something like religious fundamentalism is possible.

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And neither collective is responding to just individual aspirations. They're really trying to look at systemic issues.

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And I think we're able to, see how protagonism and citizenship are closely connected, both by their engagement and rights advocacy as well as by challenging limited interpretations of identity and rights and identity are very critical components of the citizenship piece that Greal has, spoken about in the Indian context.

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And I think finally, you know, understanding citizenship for young people is subject to constant dismantling and reconstruction.

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Both the collective as well as protagonism processes really contribute to what young people are able to do in terms of claiming their substantive citizenship and cities provide a very unique context.

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Because although I might be a legal citizen, I. And cities provide a very unique context because although I might be a legal citizen, I lack many of the rights and the identity aspects of that citizenship.

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And I think in supporting moving and moving ahead for us to identify what are the barriers for young people to be able to claim their rights to be able to display their protagonism and what are the threats and how can we actually, you know, support them in moving beyond this to really exercise their protagonism and construct it in the

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ship. In the way that they wanted to. I'm done. I have Actually my colleagues.

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Sorry. My colleagues wanted to send you a song because when they heard that we were sharing this story.

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Go on.

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Okay, that's just a sort of a rallying cry that we have for young people. Who are doing work in their communities and it really brings them together and gives them that motivation and solidarity to move ahead.

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Thank you.

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Thank you, Rashi.

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Okay, so now I need to Share screen. And go to right.

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Turn to session display. Sorry. Yeah. And now I need to Share.

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My screen. No I don't. You are sharing the screen. Yes, I am.

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Okay, so our next presenter is Charlene who's already chairing with me. Okay. I take over too much.

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Sorry.

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Yeah.

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Yes. What?

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Look, Laura. Laura. Charlene. Surely, can you hear me?

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Yes.

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Yeah, well II think you should take some questions from the first 3 presenters for 10 min and have a debate about the substance of those presentations and then move on to Charlene in 10 min at you know.

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Yeah, I thought you might, yeah.

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Howard, I have a different idea. Don't worry, because, yeah, okay, but thank you for the suggestion.

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Okay. Okay, no worries, carry on. Sorry.

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Thank you. So good morning colleagues. I've asked Clarence and Adam to hand out these book of abstracts because what I want to do now is I want to talk a little bit about what it was like putting the handbook together and this word episteprexis where it came from.

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And one of the reasons why I'm saying that we'll take some questions about Aurora and Ruggie and Rushney's presentation is because I want you through my presentation to ask the question, how successful have those 3 presentations been in terms of the goal that we set up for this Oxford handbook of Global South

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You Studies. And even as I was sitting there listening and of course I have read those chapters many many many many times.

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My question Terrari is so Rory what is the justice implication of your paper and my question to Reggie what is the theoretical basis of your paper and to Roshney I think we can see both the theoretical basis of your paper and to Roshney I think we can see both the theoretical and the justice issues and is protagonism a

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practice of youth in India that we can then put to the fore. So in my head, I'm already asking the questions that my presentation kind of illuminates.

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So the reason why I've given you this book of abstracts is because in one sense this is a session about what has been an incredible project of RC 34 over the past 5 years.

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I think I spoke at the business meeting about how we got 300 abstracts. And out of that we chose footy.

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But also what's really important is that there were maybe 25% of senior scholars who made contributions.

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And the bulk were kind of mid career scholars but there was also about a quarter of young scholars and today Rory as you heard is just finished her PhD Rashney we are keeping pushing her to start a PhD and Reggie is in the process of finishing her PhD.

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So we've got new and emerging scholars on the stage. In 2,018 myself and Adam and Eud Mahali a colleague of mine wrote a paper for the Journal of You Studies in which we said We wanted to challenge this notion of a universal youth studies.

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And we started off with the point that 90% of young people live in the global south. 10% of young people live in what we've called Wenna, Western Europe, North America and Australia.

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When I was also a crosser term for, hey you. Watch out. Because what we what we believe was happening is that young people who were writing were basically saying here is this notion of youth studies.

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But actually they were referring to the experiences and the lived experiences of young people in the global north. And so we wanted to keep pushing back against that.

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I've had to review a couple of books in the last 2 years. It's books on news studies and now these are disclaimer in the front by the authors that say, while we're calling this a book of youth studies or a handbook of these studies, actually it's about global north young people.

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And that for me has been a really important progression because I do believe we want to come to a global youth studies at some point.

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So, this word, epistepraxis. I gave a talk yesterday at the Melbourne Children's Hospital Medical School and everybody said, oh we've never heard of that word before I said well that's absolutely right because Adam and myself made it up over some sushi a couple of years ago.

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Check GPT doesn't even know when a pasty prexis means. But it comes from the word epistemology, knowledge creation and the idea of knowledge and praxis and we didn't use the word practice but praxis because praxis has got a political underpinning and it's

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come out of the civil rights movement it's come out of black liberation theology from the sixtys and seventys so if you put the 2 words together, episteprexis, it's a way of saying we want knowledge creation based on everyday practices that has a social justice implication.

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So if that's the definition of epistepraxis, that's the thing that we wanted to do with this handbook.

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We didn't know we wanted to do it. But after we looked at the 40 chapters and so what the book of abstracts does is it shows you that there are 5 chapters that talks about why study young people, what Southern theory is, what the ideas of the global South are, is it geographical?

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Is it about a history of domination, colonization, exclusion from global flows of knowledge and global flows of trade.

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So it gives you some definitional issues around who and where and what the global south is and why it should be studied.

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And then at the back of the handbook are 6 chapters around some methods that we can use to bring about this epistepraxis and in the middle are 29 chapters 3 of which we've heard from Rari and Rushny and Raggi.

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Oh, your names all begin with an R. That's how we chose it. But you've heard about 3 of these conceptual practices.

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And so when we looked at it before editors, we said, actually, when we write the introduction, we've got to form a name for this.

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The practices of young people, the way that we take theory and apply it with social justice implications. So I don't know about you, but if you think about your own work where you think about the papers that you've listened to across these last 5 or 6 days.

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Have they been focused on esoteric theory predominantly? Or have they been focused on empirical data?

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Because those are the 2 kind of extremes, right, that we often hear about. And if I look around the room, I'll go, yeah, yeah, you are theorist and that's all we hear from you is theory.

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And then I also look around the room and I say, well, I also hear about a lot of empirical data, but so what?

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Where are the justice implications for the theorizing that you do or the empirical data that you're putting in front of us?

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Is it just this group of kind of twentieth century white men or are other new theorists? What Or are you just giving us data without talking about the theoretical implications or the justice implications?

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And so, France for none kind of rather Skeptically said in 1,952 the colonized stool arrives too late.

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Everything has been predicted, discovered, proved, exploited. Everything has already been said. Because one of the things that we found really irksome in the global south is that people love to research young people in our context.

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From the global north. And and then you know what what did they do with it? Is it just a data mine?

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But for us we think it's really important that we have a combination of theory, practice and social justice implications.

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The research that we do. So BERBIN TOWER DECISION Santos in his book Epistemologies of the South who I think inspired many of us.

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Has said it is time for a new relationship between knowledge creation, grassroot practices and politics. An epistemological tradition that follows Paolo Frei and the black consciousness leader Steve Biko.

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Because we must start from the premise that social practices are knowledge practices. Really important. And that subjectivities that rebel against conformist, retinized repetitive social practices and are energised by experimenting with luminality, eccentric or marginal forms of sociability.

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So I'm really interested, Raa Raa, to ask Gera the question about, so what does it mean that success is defined collectively?

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What are the social justice implications of that? Because that didn't come through in your talk, but I'm sure that they are, right?

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And so every time I think about this term at pistopaxis, How do we intentionally link theory with practice and justice outcomes?

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How do we recognise the practices of youth in the global south as knowledge, not just as some esoteric practice?

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Oh look at those kids in that village and how do we use research methodologies that are more likely to create theory justice practice outcomes.

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So we haven't written a paper on a pistols. We've gotten some comments in the opening chapter, but that's what we want to do in the opening chapter. But that's what we want to do as soon as we leave this conference.

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And those are the 3 areas. And those are the 3 areas that we're going to investigate. And then the final question, and those are the 3 areas that we're going to investigate.

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And then the final question that I want to ask about the 3 areas that we're going to investigate.

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And then the final question that I want to ask about a pasty Prexis is how do we operationalize and evaluate our efforts towards this aim and I don't yet know but myself and Adam and Clarence and Laura are going to sit down and think about it, but we also want your inputs this morning.

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So just a quote from the book. Youth and the Global South emerge in the post-colonial world in relation to material social political precarity.

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With the everyday practice constituting embodied forms of notice. That's what we want to put as a marker in this end.

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And so research was Southern Youth involves working alongside documenting and acknowledging these practices. And exercise it constitutes a form of epistopaxis.

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Challenging the boundaries between knowledge, practice and politics and politics I mean social justice. It asks how the Global South can contribute to a global youth studies that seeks to promote socially just outcomes for youth and forms of knowledge production that are more democratic.

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That's the what we laying down is the marker of what we want to do now some of you may be a bit sceptical as a owner, another new sociological term.

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But I think isn't that how we promote ideas is we say here's a term let's use it let's think about it, let's ask and let's use it to ask questions.

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So just kind of briefly 2 ways of thinking about epistopaxis, intentionally linking theory with practice and justice outcomes and I've got 3 examples all of which you will know about.

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Parlor free, the pedagogy of the oppressed, the theory. The theory of the presses.

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Question posing versus bank deposit education was the praxis that he used and the justice implications in this quote.

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Education functions as an instrument to facilitate integration and assimilation of into the prison system and bring about conformity.

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Or it becomes the practice of freedom. The means by which men and women deal critically incredibly with reality and discover how to participate in the transformation of their world.

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So Freya was a brilliant example of epistiprexis looking backwards and putting that label on him.

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The theory, the praxis, the justice. The second person is Ajan Apache. You all know his famous work around aspiration.

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But aspiration, aspiration, but aspiration unbanded by cultural restraints is the theory.

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A young was Muslim woman aspiring to be a space explorer is the theory. A young Muslim woman aspiring to be a space explorer, for example, is an example.

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The praxis is aspiration avoids exit, violent or violence or empathy.

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So he speaks about that and the justice is we need young people to develop practices of imagination towards aspiration.

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So, Ajana Pajira as an, Indian, American based in the US now, but is a really good And then the final one who certainly in South Africa we know a lot about is Steve Biko and for him the theory is black consciousness.

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The praxis is for black people to reflect on the cause of their impression, white people to reflect on how they contribute to oppression and the justice is to understand equality that no one kind of man or person is superior to another kind of man or person.

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So for us, Our theorists can embody epistepraxes. But then young people's practices can be, epistepraxis.

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So here's the quote again, a really important foundational text from the Comeroffs from 2,01221 years ago, I thought 13 years ago, Condini Maths, Continuing Males.

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So far from tracking behind the curve of universal history always in deficit always playing catch-up. The South actually has much to offer they say.

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It is often the first to feel the effects of and deal with instabilities, insecurities, mobility and change.

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It's vast experience of critical concerns of the present age, personhood, identity, difference, belonging, state, sovereignty, governmentality, citizenship, borders, law, liberalism, democracy, labor, the politics of life, history and memory.

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The Commerce are basically saying this, that these are all issues that are global. The South has just had to contain with deeper versions and for far longer than the north.

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So we think we have something to offer. So what the handbook has done is it's done what I've got in this outline, but it's taken the theoretical issues in the middle and it said won't you write chapters about those theoretical issues in the middle and it said won't you write chapters about those

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theoretical concepts but please make sure that you highlight young people's practices and that you highlight the social justice implications of the practice or the theory.

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And so today's 3 examples have been great, but there's also been issues like hustling and navigating this idea of fixing how young people in Cameroon use fixing in Philippines, Terrence's chapter on Istanbul kind of in a space of on standby as a form of young

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people's practice, digital anti-racisms practice, digital anti-racism, migration, language mixing.

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And then I've got in the box, digital antiracism, migration, language mixing.

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And then I've got in the box on what are the justice implications, I haven't mapped them on because I realized that actually this is something that we've added to our lens looking back at the handbook.

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But what are the justice implications? Is it inclusion? Is it recognition? Is it security, equality, protection, opportunity, bodily integrity or freedom.

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And so in a sense I could almost ask every one of the authors to go back and speak more specifically to the justice implications of either the theory or the practice.

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And I've got a chapter in the book on navigational capacities and I'm just want to whet your appetite with this idea that it is and I would say a fresh framework around youth development and youth lives but I won't go into more detail and I've also got another piece on a methodology which we've called social

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network interviewing in which we can actually use this method in order to make sure that we are foregrounding theory, practice and justice.

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And again, I'm not going into it, but I just want to witch your appetite towards that.

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And what are those next steps? I am not exactly sure, but I do know that it will be probably really helpful if people were to have some principles towards practice of epistemic Brexit because I think that will really help us.

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And so if you look at the handbook as a whole, this piece around a pistie praxis is really important but the emancipatory methodologies are also really important.

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Centering the south for now are really important. Disrupting the inequalities. Speaking up speaking back and speaking out.

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I was at a Lancet meeting in Kenya last month and I got the award for interrupting most of the global north speakers the most because every time people would say well in the global north this is the problem no no they wouldn't say that they would say the problem of youth is this and I would put up my hand and

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I'd say oh you mean in Western in Western Europe or oh you mean in Australia or you mean in and I kept doing it the whole 4 day meeting so I got an award.

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Because it's true there are things that are universal and there are things that are universal and there are things that are not or there are things that are deeper in the global south.

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You know, and so I kept doing that. So we, we are going to keep speaking up speaking art and speaking back back.

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And then also we went to southern charter because we also want people to say in the global south that you can't wait for the global north to offer us a stage.

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We are going to take some of that, but we also need to make sure our contributions are good. And not you know waffly and you know whatever so I think that's really important but I am really excited about the handbook.

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We have given you these books of abstracts that's available online through your academic institution. But we've also got 2 or 3 copies of a book that we'd love to give away to somebody who will do a review for us because we think it's important and we want to start this as a beginning of our practice going

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forward. So thank you very much.

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Okay, so now we're gonna take questions. I invite Prara and Charlene and I'm going to try to

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Do this stop sharing yes Ben and Branwyn can come here to.

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So if you want to ask a question, I would, I think it would be better if you can stand here where I am so people online can see you.

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So please. Do come here. Come. When I are one global North Christian.

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Yeah, so we want you so that people online can see it. My question is for Rara. One of the things we have, I study sort of.

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We did a handbook around a little bit beforehand on bricks. Sociology. We decided to let every Brix country speak in their sociological terms.

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And the editing was done nationally and then it was done by chapters. So it's much more messy than this one you know it's much more goes all over the place.

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But I'm really in campinus. We work in our centre on China studies. We're working on this concept of the individual because in the West is the idea of the atomic individual who is responsible for his or her own acts and all of that whereas obviously in China it's a collective individual individual responsibility does not exist as

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it does in the West. Except obviously if there's a crisis in the West demands things so people get lose their jobs and stuff you know as in Wuhan for example.

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So I'm interested really in the concept of the individual. That you have and we use the term atomic individual which means isolated from the rest.

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Of course atoms are not isolated from the rest. So it's not already it's not a good term, but what I saw you explaining there was there was no such thing as a real individual, there was no such thing as a real individual.

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They might be, let's say, 10% individual, that there was no such thing as a real individual.

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They might be, let's say, 10% individual, and 90% collective, and they go together always calculating and thinking about the To what extent is in Indonesia?

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Are you thinking about re-interpreting the idea of individual? Because One of the great moments I've had in all these South South dialogues was in Vienna and the Forum and Simon who's the country editor for South Africa of our handbook he talked about Ubuntu.

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Which is a concept of we all being together as we move and Qin Guan Jing. Who is the president of the Chinese Sociological Association.

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He almost cry.

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Why? Because he said, we have a concept that is very similar. So it's a kind of what's the kind of core concept.

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So that's just a bit too much, but that's just I think because if we can work out what we're talking about when we talk about individuals and we can work out what we're talking about when we talk about individuals and individual responsibility and justice for individuals and we talk about individuals and individual responsibility and justice for individuals and move it somewhere beyond that

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towards individual responsibility and justice for individuals and move it somewhere beyond that towards something more collective. We have actually made some kind of a break.

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It's a tiny problem, but that's what we've been working on for a number of years.

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And also I'm assisting, I'm seeing a lot of debates now between China and India scholars in Brazil and Brazilian Indian leaders.

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And it's about, you know, how these epistemologies and things are linked. So, but it's run by philosophers.

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Okay. Should we take all the questions and you can afterwards everyone can gather them and say something else. Someone else?

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Someone online?

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Yeah. No, that's the text of BARTA. Okay. Hi, Eva.

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Thank you. And thank you. I was unfortunately late, but I have to say yes really I was unfortunately late but I have to say that I have to say yes really I I have to say yes really I am enjoying this Congress really to learning about global life studies and still learning.

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But my comment is about codifying knowledge on youth. And I really think it's a great initiative, but I wonder do we always need to codify the knowledge on like some parties else?

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Kind of conditions because my comment comes like do you have that question? Do we have to publish with Oxford to emancipate?

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And like, is there other roots for global studies for some peripheral knowages to for some peripheral knowledge is to come to the discussion other ways than just through the discussion other ways than just through the British speaking conditions of format, other ways than just through the British speaking conditions of format, language, and concepts.

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And there was a comment I think in the other presidential session about why we have just one really like almost like one journal for your studies and it's a great journal I love you studies but like really cannot be other outlets in different languages that maybe don't have to have the same outlets in different languages that maybe don't have to have the same format

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of that maybe don't have to have the same format of, that maybe don't have to have the same format of introduction, method, concrete, and discussion.

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Because we publish these books with introduction, method, concrete, introduction, method, concrete, and discussion. Because we publish these books with Councilor of Europe and we have a lot of concrete and discussion.

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Because we publish these books with Councilor of Europe and we have a lot of experience there where we get practitioners of Europe and we have a lot of experience there where we publish these books with Councilor of Europe and we have a lot of experience there where we got practitioners that cannot fit into the format we are used to it and we kind of think oh it's a rough we have to

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rewrite it but I'm not sure you know maybe their format is valid as well you know and maybe the way we codify knowledge it limits us.

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But I don't have an answer to this because I know this is the way maybe also I don't know so much about academic careers in the south but maybe they also probably depend on publishing in the British journal.

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Not? Okay, so that's good. So I want to know more about this. This is really like a puzzle for me.

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Thank you so much.

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Okay, someone else? Come, please come up front.

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Will be Morning everybody my name is Mara Stevlin firstly I want to thank you I'm from Ireland and Firstly, I want to thank the presenters and all of the contributors even if you weren't directly presenting for but were uniformly.

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Excellent presentations really all very well presented. And densely packed with insight. Firstly a question specifically to Aarara because you yourself posed a question at the end which was what difference would it make?

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And I don't think you answered it. And you had, because that question had occurred for me.

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In the course of your presentation, I just find myself thinking, what? What is Bourgeois adding here at all?

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And it was good that he was there, but for me it was more good to have him there for what you said about him.

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Now for what he brought to your study. And In some ways, his approach entirely misses the point when it comes to studying what you are investigating of course, It was very useful to have him as a reference point nonetheless and using even the concept of capital not just his capitals but capital.

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Of course is so distorting anyway in terms of the individualization. The Tom was talking about, what also came to mind was another scholar in northern Western scholar of social capital before budget, JS Coleman.

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I remember in one of his studies He made this extraordinarily perverse, reached an extraordinarily perverse conclusion that the young people who were most Well, well positioned in terms of having social capital as he defined it.

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Were only children, single children, children without siblings. Because they got optimal time and attention from their parents.

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It was an extraordinarily atomic way of looking at what it is to be alive and to flourish and ignoring what happens, what people give to each other within families and within groups, siblings and peers and so on.

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So. It's not just that it's useful to have them to refer to. To highlight what they miss.

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It's It's entirely important to hear analyses that speak in your own terms and that describe and interpret your reality of different societies in their own terms.

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And an observation for everybody really and the suggestion is And it relates to what I just said and it relates to the notion of contrasting the individual with the collective.

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There are already points of commonality. And areas in which there isn't such and they are in the areas where we are, some of us are concerned.

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With practice or with praxis. In a youth work and in community development. Where north and south we already speak a pretty Like we share a vocabulary.

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And already, I mean, Ferre for example. Became influential in the north in terms of community development and youth work decades ago.

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And a very strong tradition exists at least in some parts of the North. Approaches to working with people that emphasize the collective.

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And, So our youth studies. Even in the north includes that approach and there's room for building on that.

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But thank you again, all of you.

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They someone else went still. Please approach. The stage. Yes.

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Do please. Please come here.

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Again, thank you for the speakers and also for the editors. It's amazing. A collection of work that's going to be really valuable.

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So I've got a question kind of a ramble observation maybe about, was it Tom said something about the individual and Charlene was talking about the idea of development.

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And I think that it raises questions for me like the whole idea of you know, human development stages, phases, transitions and so on that we do need to pay attention to but also more Politically.

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Development, national development. And I've got in mind for example like perhaps paying attention to institutions like the World Bank and their idea of development and conditional loans for example and the way in which they focus on young people in particular around training education and all that sort of stuff.

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And basically it's bribery. We'll give you money if you do what we ask you to do.

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It's got implications across education, health, social policy and so forth. And also, you know, it struck me too after the Arab Spring, I guess is there, dot-dot-dot, American.

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Hillary Clinton talking about how wonderful young people were in Tunisia. They're going to spearhead the resuscitation of capitalism and democracy across the world and across Middle East.

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So I don't know what, so my question is, and they talk about their entrepreneur and democracy and all that sort of and how young people are going to herald it.

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So I suppose my question is like it would it's important focus on young people what young people are doing practices and all that sort of stuff.

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But also like more Generally more Bigger political questions around, you know, what organizations like the World Bank, for example, and the UN are doing.

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And on that, thank you.

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There's someone else wants to ask something? Another more question I would like to ask. A few, if you'd let me.

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To begin with, I think, Rodas and Braggy's presentation raised. A question around perspective.

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Which means, and this is a question for all of you, is how are positions within the geopolitics, the academic geopolitics.

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Organizes our perspectives on theories and on problems too, a meaning And the kind of use we do of Bordeaux or other Northern theorists, how we can reorder.

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What they do and sometimes especially in Spanish-speaking countries we are really like freelance users of theories we don't we can't get all the discussion that's going on in the north because mostly it's publishing English so we get what gets translated to Spanish and we do a really mercenary use

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of that theory and put it at play for our own interests and maybe we're doing a rereading of it that could be useful also in the north but you know you have the translation issue all the way back also.

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And then there's the problems. I think this Black Panther reading is interesting because what's What's the universal problem here?

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What's universal about race? What's universal about me? Nation? I mean, what defines identity?

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Is it what's the more important dimension in defining what identity is? It's actually contextual.

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I mean, you know, people in the US are very concerned with race issues. Maybe in other countries, nation building is more important to define identities and belongings.

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01:22:06.000 --> 01:22:17.000
And that's also that also has to do with geopolitics and And as we are researchers, we as researchers are involved in those political discussions too.

460
01:22:17.000 --> 01:22:27.000
So our perspective can also Switch some dimensions and put some of them up front and Some of them, you know, so What else?

461
01:22:27.000 --> 01:22:38.000
And to rush me. I'm very interested in how protagonism is actually a theoretical concept that your organization works with.

462
01:22:38.000 --> 01:22:47.000
Like you defined what youth is and what is youth potential and you deploy that theoretical concept in a political.

463
01:22:47.000 --> 01:23:00.000
Arena and I was one I'm interested in your agency as youth workers that deploy this theoretical concept and put it at play in different contexts and I was wondering does it always work?

464
01:23:00.000 --> 01:23:10.000
Because you gave us 2 examples and I wonder, I mean it's a big place. Does this idea of of protagonists work always.

465
01:23:10.000 --> 01:23:23.000
You have examples where it didn't really work? What happened there? I mean, you're, I'm interesting in theory not only explaining context but in theory intervening in context and having a performative effects in context.

466
01:23:23.000 --> 01:23:31.000
I mean, news can be many things. You decide that you are going to build upon this idea. Of potential or protagonism.

467
01:23:31.000 --> 01:23:37.000
And you put it at work. Does it always work? Because I'm thinking in context where that really is not.

468
01:23:37.000 --> 01:23:49.000
Challenging social order but We leave that for another discussion. Yeah, okay. A question online. Who is this, Vanessa?

469
01:23:49.000 --> 01:23:53.000
Is that what you're saying?

470
01:23:53.000 --> 01:23:56.000
Yeah, that's my question.

471
01:23:56.000 --> 01:23:57.000
Oh, okay, please.

472
01:23:57.000 --> 01:24:04.000
Oh, okay. I'm a graduate student. From Cornell University and I grew up in China.

473
01:24:04.000 --> 01:24:18.000
I have a question about the general Oxford handbook projects and I'm very impressed with this idea of thinking more about Knowledge decolonization and thinking about the global south experience.

474
01:24:18.000 --> 01:24:34.000
But I do have, a question about whether we are willing to. Think about potentially different or should we actually still hold universal definitions of justice?

475
01:24:34.000 --> 01:24:49.000
That is, maybe we can have different experiences. From like say south Youth versus global northeast being very different, but we define certain things as good.

476
01:24:49.000 --> 01:25:08.000
Like human rights or citizenship. Or electro-democracy, and how far are we willing to like go in terms of saying, oh, there is actually some universal thing.

477
01:25:08.000 --> 01:25:20.000
But like that is bad and that's something we should worry about and kind of condemn. But what about, for example, is Say, citizenship or resistance.

478
01:25:20.000 --> 01:25:32.000
Like concept like that. Should we also take them for granted as things that are good or are they also historical constructions?

479
01:25:32.000 --> 01:25:42.000
Success of How, how I brought peace. Against after World War 2, but also is a rising form of imperialism.

480
01:25:42.000 --> 01:25:49.000
Or and if we're willing to go into that direction like how far should we go and and what can we do about that?

481
01:25:49.000 --> 01:25:55.000
And secondly, I'm interested in thinking, so I think that one actually has to do with.

482
01:25:55.000 --> 01:26:15.000
Not only the factual level, like we bring in new knowledge from South. Global south, also thinking about the kind of knowledge they construct and should we accept that, but also on the epistemic level like thinking about when the values are different potentially are we willing to accept that as well.

483
01:26:15.000 --> 01:26:25.000
And secondly, how far are we willing to go in terms of accepting potentially relativist definitions of the value of academic.

484
01:26:25.000 --> 01:26:50.000
Or intellectual knowledge. So I think this like relates to another question that. A different All the audience member just asked like actually I do research on like epistemic injustice but also my my own superb at at Cornell always a me to try to organize something.

485
01:26:50.000 --> 01:26:56.000
At Oxford because that's the way that people will read it. That's the way that Americans will care.

486
01:26:56.000 --> 01:27:01.000
And importantly, that's the way that Chinese people will care as well because that's published at Oxford.

487
01:27:01.000 --> 01:27:07.000
So that's that's really great. But also, for example.

488
01:27:07.000 --> 01:27:15.000
The reason why we're having this conference here at all is that none of us is talking like toddlers in English.

489
01:27:15.000 --> 01:27:29.000
And we're somehow able to articulate ourselves. And in my 4 days of experience being in this conference at all, I've heard several presenters literally apologizing for their bad English at the end of their presentation.

490
01:27:29.000 --> 01:27:40.000
For example, like There are standards within academia and What about all of those things and

491
01:27:40.000 --> 01:27:50.000
And, and also doing critical research is more difficult than doing a lot of the basic empirical kind of quantitative analysis sometimes.

492
01:27:50.000 --> 01:27:59.000
It's a lot harder to write. And potentially it's actually. Really senior native speakers of English who can do it really well.

493
01:27:59.000 --> 01:28:07.000
In criticizing these type of calling a colonial past of knowledge domination And so I do have these concerns and these questions.

494
01:28:07.000 --> 01:28:23.000
And yeah, but I, on the other hand, I'm really glad that the type of problems that I care about are brought here because actually in my institution there are a few people care about these things.

495
01:28:23.000 --> 01:28:29.000
And they've never heard of these things until I'm like I think this is important. Thank you very much.

496
01:28:29.000 --> 01:28:40.000
Thank you. Thank you, Shoe. And I think we're going to give 5 min to each presenter to give 5 min to each presenter to wrap up what they want and answer what they want of what they want and answer what they want of what's been said.

497
01:28:40.000 --> 01:28:49.000
So, please come here. So that's. People can see you. Okay.

498
01:28:49.000 --> 01:28:57.000
Yes, but it would be better if people can see you online online people can see you. Okay Okay, okay.

499
01:28:57.000 --> 01:29:06.000
Thank you everyone for the questions. I don't think I can answer all of them. OK. Thank you everyone for the questions.

500
01:29:06.000 --> 01:29:07.000
I don't think I can answer all of them, but maybe Bronwyn, for the questions.

501
01:29:07.000 --> 01:29:08.000
I don't think I can answer all of them, but maybe Bronwyn and Ben would like to add the first question. I don't think I can answer all of them, but maybe Bronwyn and Ben would like to add.

502
01:29:08.000 --> 01:29:20.000
The first question from Tom about the individual in Indonesia. That's a very interesting question. And it actually reminds me of the work of Marilyn Strength of the individual self.

503
01:29:20.000 --> 01:29:32.000
I do think in Indonesia this individual is always closely connected and defined by the social. But I cannot speak of whole Indonesia because Indonesia is very diverse.

504
01:29:32.000 --> 01:29:45.000
I can only speak of the people of Java because I am from East Java and Nets is in East Java and in the Japanese language there's this way of saying I as us.

505
01:29:45.000 --> 01:29:53.000
Keepa, kit that or coming. So it is very normal actually kit that maybe you do feel the same, right?

506
01:29:53.000 --> 01:30:00.000
So we mostly say kippa. Not I, but in the way we express our as personhood.

507
01:30:00.000 --> 01:30:06.000
Exactly, but it is not the same with all, you know, cultural or ethnic groups in Indonesia.

508
01:30:06.000 --> 01:30:20.000
It's very diverse. Especially in contemporary Indonesia like me where I'm South Japanese and then helps I also have some Chinese descent from my mom it's very complex our personal is very divided. It's very complex.

509
01:30:20.000 --> 01:30:29.000
Our mom. It's very complex. Our person is very divided. So yes, I do agree that there must be a rethinking of Again, it doesn't necessarily mean that it is not oppressive.

510
01:30:29.000 --> 01:30:45.000
Because sometimes when the self is always defined by the social you do not have freedom you have very limited freedom and in this era of capitalism and neoliberalism where the young people they want to have freedom sometimes even when they're supposedly indigenous.

511
01:30:45.000 --> 01:30:52.000
What happens? What kind of tensions arise? Between the personhood that is the individual and the individual.

512
01:30:52.000 --> 01:31:04.000
So these are just questions that I think can be of interest of research in the future. And then I also the question about I think was from Morris.

513
01:31:04.000 --> 01:31:21.000
About why Bordeaux? Yeah, I think there's some layers to this answer. First of all, I was, I did my master, so I haven't really done my PhD, Charlene, because you know from the global south there's so many bears to even knowledge production.

514
01:31:21.000 --> 01:31:30.000
I cannot afford to do a PhD right away. But yeah, I just finished my masters and then.

515
01:31:30.000 --> 01:31:41.000
I was trained in anthropology in Victorian University Wellington so even the epistemology if we can trace back of course although it's quite be colonial in my department still we read a lot of Bordeaux and Foucault.

516
01:31:41.000 --> 01:32:06.000
It was my first time reading Bordeaux ever in my life and Foucault and I think Oh, even acknowledging the limitations of these theories of northern theorists, I do agree that there are some merits and a lot of learning that I gain from reading all these theories including you know black queer feminist theories So I think that also

517
01:32:06.000 --> 01:32:10.000
in form my understanding of theory and also my thinking process, I'm a person that's quite, I really like structure.

518
01:32:10.000 --> 01:32:25.000
Let me guess what I'm here at ISA, not triple A. But I really like structure and the way the findings came out from my research because I did like ethnography.

519
01:32:25.000 --> 01:32:38.000
They came up in familiar practices and religious practices and community practices. These were just. They just fit in with the way I understood Bordeaux's theory of capitals and his conceptual triad.

520
01:32:38.000 --> 01:32:44.000
So it kind of fit in and then I could also see the gaps of his theory, which was kind of helpful for me.

521
01:32:44.000 --> 01:32:54.000
And also there's this other kind of aspect to, I would like to answer the social justice aspect of this paper and just hold my research.

522
01:32:54.000 --> 01:33:06.000
I think in doing research in the global south we also have to acknowledge the position of the researcher. From all the northern theorists that I have read during my study.

523
01:33:06.000 --> 01:33:15.000
I also do other stuff with the knowledge I gain from my study. I'm myself I'm an educator and my intention to study was never to just play around with theory.

524
01:33:15.000 --> 01:33:28.000
I do a development work, I do community work and so even. I learned Bordeaux or Fuku or other white debt and wrote a theory about the global south or global north.

525
01:33:28.000 --> 01:33:49.000
I have done a lot of community work and I have also given kind of the voice or given the space to discuss about what success means for a lot of young farmers because I work with farmers in Indonesia and then now they are thinking of just you know doing farming again because we have a food crisis in the Indonesia and this kind of like

526
01:33:49.000 --> 01:33:57.000
decline of young farmers in Indonesia. So I feel like in the global South context we also need to see how knowledge is used.

527
01:33:57.000 --> 01:34:09.000
And how knowledge is intervening in the context outside of academia because that's how knowledge lives and thrives actually and theory becomes practice in the bodies of global south researchers. Yeah.

528
01:34:09.000 --> 01:34:20.000
Didn't want to add things up. Oh, this is like 5 min. Oh yeah, I think, Is anyone a publisher here?

529
01:34:20.000 --> 01:34:30.000
Sy Hub, which is good. But it's always interesting looking at memes you know and coming from Indonesia when we're talking about I guess the imperliest forms of knowledge.

530
01:34:30.000 --> 01:34:37.000
There's always this meme that I really like. Can the self alter and speak? Find out for 499. I know.

531
01:34:37.000 --> 01:34:38.000
So again, the definitions of success even as an academic, it still stems from the global north.

532
01:34:38.000 --> 01:35:01.000
I think we need to challenge that. I really like on board use understanding of the public sociologists which again can define it using your own local language or any again but I think we actually need to push back against this I guess academia just for the academics because I mean a payroll come on that's not I mean that's not equal

533
01:35:01.000 --> 01:35:13.000
access too Okay, so please who's there? Reggie, Braggin, please, can you answer or say something?

534
01:35:13.000 --> 01:35:29.000
Okay, thank you. I think I'll start off. Bye, I'm answering Shadeen's question about the theoretical basis of my presentation and I'll put this in conversation with your question, What is universal?

535
01:35:29.000 --> 01:35:48.000
So there are a few. Yeah. Places and I think theory comes into conversation with the perspective and taking on Black Panther and one of it is Stuart Hole's theory on enunciation.

536
01:35:48.000 --> 01:35:51.000
So the position from which one speaks. And this has a lot to do with contextualizing and looking at.

537
01:35:51.000 --> 01:36:09.000
Positions of power and particular locations of people. So to put this in conversation at the Ocean, it has to do a lot with.

538
01:36:09.000 --> 01:36:17.000
What is the meaning of the the particular question in that moment? So what is the context? So when we talk about.

539
01:36:17.000 --> 01:36:22.000
What is universal? I think what I'm trying to get at is that they are real implications.

540
01:36:22.000 --> 01:36:34.000
Then we talk about like the universe of the universality of citizenship or of nation. It has real implications for people's lives.

541
01:36:34.000 --> 01:36:54.000
So even though I'm trying to interrogate how we take these concepts for granted. It's still doesn't take away from the fact that even if we are to rightfully acknowledge that nation states.

542
01:36:54.000 --> 01:37:02.000
In some ways made up. They don't exist inherently off the earth. They have real implications for people.

543
01:37:02.000 --> 01:37:12.000
And you also need to be in a particular position of power to just recognize. You know, how loose these terms are.

544
01:37:12.000 --> 01:37:32.000
So I'm really trying to think about. Who it is that is speaking what it is the movies mean I also bring into conversation you will be this theory on the politics of belonging and what she has to say, you know, around these ideas of citizenship.

545
01:37:32.000 --> 01:37:47.000
And positions in relation to people in the excess of power. Which is also once again contextual rooted in a particular moment for different people in very particular social locations.

546
01:37:47.000 --> 01:37:57.000
And I think more importantly, I'm thinking about Apache Mapages. As an open question.

547
01:37:57.000 --> 01:38:07.000
So a lot of times you try to grant every Kennedy into a particular thing. But it's actually an open, it's an open identity.

548
01:38:07.000 --> 01:38:22.000
It is ever evolving. But even in that openness. They are so many things that we need to look at in terms of moments in terms of evolution in terms of what it means for you know the past and the present.

549
01:38:22.000 --> 01:38:44.000
Since this constant wrestling attention with context and aspiration. Yeah, and that visibility. So it's complex work, but just trying to situate it in real life experiences as well.

550
01:38:44.000 --> 01:38:50.000
Thank you. Rashni, do you like to say something?

551
01:38:50.000 --> 01:38:56.000
Yeah, thanks Laura. I think sort of 2, 3 dimensions to the question that you asked.

552
01:38:56.000 --> 01:39:09.000
So I said that in the presentation also like the work that we do is based on this sort of rallying crack or Jinka Savalunka and Nathan, which means whose ever issue it is it is it translates into leadership.

553
01:39:09.000 --> 01:39:14.000
But over the years we found that leadership was not giving us like enough of and expanse because could mean so many different things.

554
01:39:14.000 --> 01:39:22.000
It's not just about, you know, those of us whose problem it is, we are taking leadership in that.

555
01:39:22.000 --> 01:39:34.000
It wasn't sufficient for us. Which is when something, you know, So that's when we started thinking about the word of Niagara, which is this, protagonism very loosely translated.

556
01:39:34.000 --> 01:39:41.000
And I think. It's making more sense to us particularly when it's overlaid with the collective.

557
01:39:41.000 --> 01:39:46.000
Because I think it's not so much about an individual self-determining only the course of their life.

558
01:39:46.000 --> 01:39:52.000
We're also doing that in a collective space. I think it makes sense when it happens with that collective.

559
01:39:52.000 --> 01:40:00.000
Because that's when, you know, the acting on the real issues. It really is something that they can, actually do.

560
01:40:00.000 --> 01:40:06.000
You are just, talking about their own life or deciding what they want to do, looking at what's happening to a larger group of people and shifting that little bit more at a systemic level.

561
01:40:06.000 --> 01:40:15.000
It's not just about can I get out of this, you know, slum and then get educated?

562
01:40:15.000 --> 01:40:28.000
And so it's not in the sense of. You know I'm in a I'm in a play and I'm the you know the hero of this play so I think when it's overlaid with the collective it makes a lot of sense to us and I think finally We face a lot of backlash.

563
01:40:28.000 --> 01:40:41.000
Like when you set the example Zoom. When we find young people working together pushing for issues. That are in the political space for raising questions about Hey, I don't want this.

564
01:40:41.000 --> 01:40:45.000
We don't want this. And it's not just about us, you know, our community doesn't want this.

565
01:40:45.000 --> 01:40:54.000
There's a lot of backlash. People don't want to listen to them you know recently there was violence also against a group of young people who were fighting for a certain thing.

566
01:40:54.000 --> 01:41:04.000
So I think I mean, I'm not, you know, I'm not taking away from the The negative aspect of this violence but the fact that there is so much pushback.

567
01:41:04.000 --> 01:41:23.000
I think it means that it's doing something to challenge the status quo. It's sort of an it's sort of an indication for us that we might be on the right part because if young people are coming together and asking claiming for a being and doing and having certain things in certain ways, claiming those rights.

568
01:41:23.000 --> 01:41:28.000
And if there's so much pushback. That means if we are changing, we're trying to change something.

569
01:41:28.000 --> 01:41:35.000
So that's also sort of like a Again, not a takeaway from the negative aspect of it, but a little bit of a marker that we might be.

570
01:41:35.000 --> 01:41:45.000
On some part to change the current state score in the country which is extremely restrictive and quite impunity in terms of.

571
01:41:45.000 --> 01:41:53.000
No, this restrictions that are being placed on certain types of people, certain types of identities.

572
01:41:53.000 --> 01:41:59.000
Maybe that's a little bit answers your question, but I think we should discuss more. I'd love to hear also.

573
01:41:59.000 --> 01:42:04.000
More from your own experience on how it's interpreted, but maybe not today.

574
01:42:04.000 --> 01:42:11.000
Maybe not today. OK, Charlene, please.

575
01:42:11.000 --> 01:42:17.000
I think the one thing I do want to say is that DEColonizing knowledge is not a war between the global north and the global south.

576
01:42:17.000 --> 01:42:38.000
It's potentially a very energizing productive partnership. And so even the handbook has been a humbling experience because the global north scholars in our network in our RC 34 network but across the globe have been incredibly helpful.

577
01:42:38.000 --> 01:42:44.000
To help the Southern scholars kind of package their work in a way that does communicate. And even your question, I mean in one sense, it's a little bit idealistic, right?

578
01:42:44.000 --> 01:43:04.000
Because I am, I remembered I was smiling because Audrey, Lord said, Do we use the master's tools to dismantle the master's house or is it impossible to use the master's tools to dismantle the Marx's ass.

579
01:43:04.000 --> 01:43:13.000
And I'm not decided yet because I have a feeling that the very fact that it's produced by Oxford has is making it being read.

580
01:43:13.000 --> 01:43:24.000
And I'd rather it was read than ignored. Have been part of ISA for 17 years and for the first maybe 6 or 7 conferences that I've been to, including the forums.

581
01:43:24.000 --> 01:43:33.000
Whenever there was global south speakers, there were 3 people in the audience. And today the 35 and the other day they were almost 150.

582
01:43:33.000 --> 01:43:41.000
And there are a few things that are happening. One, it's being put into the general domain which is important.

583
01:43:41.000 --> 01:43:47.000
I think people are taking seriously the need to overcome language barriers and I think people are working harder to actually communicate.

584
01:43:47.000 --> 01:43:55.000
Rather than say I have this knowledge but actually it doesn't matter that you don't understand me because it's my knowledge.

585
01:43:55.000 --> 01:44:00.000
I mean I think we are reworking in a space where we've got to compete. For these ideas.

586
01:44:00.000 --> 01:44:11.000
So that's really important. And you know, codifying other people's practices. Yes, it comes with inherent dangers, but I think we can be quite reflexive.

587
01:44:11.000 --> 01:44:14.000
Yes, it comes with inherent dangers, but I think we can be quite reflexive and quite sensitive, but I think we can be quite reflexive and quite sensitive to how we do it.

588
01:44:14.000 --> 01:44:30.000
Shewen, I really love your provocation around homogeneous definitions of justice and I think that's going to be feature really well in what we write about, you know, a way of principles or practice for a pesty axis.

589
01:44:30.000 --> 01:44:34.000
And then the last thing is we've been talking about what's next. For the handbook.

590
01:44:34.000 --> 01:44:42.000
We're not really ready to have a global youth studies handbook. I think that'll come in 20 years time once the South has done a lot more work.

591
01:44:42.000 --> 01:44:51.000
But what I do want to do, Morris, is I would like 1,000 polo phrase to enter the lexicon of the global north.

592
01:44:51.000 --> 01:45:07.000
Not one or 2 or just Baker or just Fernon. And so that's the project that a few of us are going to talk about tomorrow night is maybe it'll only be 10 people who, and Vanessa's question around, do we know this person or do we know that person?

593
01:45:07.000 --> 01:45:18.000
We will put out a call to say who are the the people in the global south from the nineteenth century, the twentieth century, even contemporary, who the global north need to be introduced to and we want to facilitate that introduction and we think that that will be the next project.

594
01:45:18.000 --> 01:45:30.000
So thank you all very much. Thank Thank you.

595
01:45:30.000 --> 01:45:34.000
Okay.

596
01:45:34.000 --> 01:45:52.000
Okay, thank you everyone. I think we've had a successful session today and yeah and they want to watch your review of them.

597
01:45:52.000 --> 01:45:53.000
Thank you so much.

598
01:45:53.000 --> 01:46:01.000
And thank you everyone online for your participation today. Thank you. Thank you. Thank you, Howard.

599
01:46:01.000 --> 01:46:04.000
Thank you, Lara.

600
01:46:04.000 --> 01:46:05.000
Sorry, but sorry I was not with you.

601
01:46:05.000 --> 01:46:07.000
I'm sorry to pay attention to you at all. I'm sorry to pay attention to you at all.

602
01:46:07.000 --> 01:46:34.000
I'm not listening now because I'm sorry to pay attention to you at all. I'm not listening now because I'm not listening now because all these fads are around so I'm sorry.