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Yeah.

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So here. It's already time. So I will start and then if the minister shows up later.

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We can put her on the on the queue for the presentations. Yeah. I would do the introductions in English because I prepare it in English and then we can change to Spanish.

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And I'm sharing it also it was planned to be, but he couldn't. He had some issues to build and professional.

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Thanks to do, so I am sharing it in his place. So, I will, first of all, welcome to, welcome everyone to this session, Priscilla.

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I don't know if there's someone else else in the room. To the session indigenous people's experiences amid social historical power struggles my name is Lucas and I will share the session today.

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I will conduct it in English and we have the presentations in the Spanish and the discussions also in the Spanish probably.

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Before we start, I would like to do a country acknowledgement. So the place known as Australia comprises the traditional state of over 250 First Nations language groupings.

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The country we meet on for this world Congress is called NARM. It is the home of the Kolin Nation, Rungeri, Vo, Room, People.

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We are knowledge their sovereignty and pay our respects to their elders and ancestors who have shared their knowledge with us for centuries.

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And in other contexts have also been targeted by colonial violence. Especially in the session, I would like to ask for permission to the ancestors and would ask for the presenters.

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So you're Han and Gabriella. If you want to, also to acknowledge in the end of your presentations how the people that you conducted research and interviews with contributed to your knowledge, to your overall knowledge.

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Yeah. I would also like to emphasize that some people consider this, the counts acknowledgment as a form of tokens.

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However, I think it is in all cases necessary that we reflect on those groupings who live in the land before us.

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And about the many ways in which they have historically shared their knowledge with us and did not receive do credit for that.

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So each presentation will have 15 min. I will let you know when you have 5 min left so you can move to conclusions.

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I will take questions for the presentations in the end. So it can have a sort of exchange of experiences and give the opportunity for presenters also to share among them if there is someone else who shows up if the news shows up because Victor is not unfortunately she can come we will have only the pre-recorded.

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Video so I will introduce our first presenters.

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Gabriela, is a researcher at the Center for Studies on Conflict and Social Cohesion.

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And part of the social sciences post-graduation program at Universidal de La Frontiera in Chile.

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I hope it's correct. Yeah. Her research interests are treatment and reputation program for adolescents who consume drugs from the perspective of health anthropology as well as a density building and intercultural and community approach with young people.

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And Johannes Zagner currently works at, at the Centre for Social Sciences and Humanities in Chile.

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Her work focuses on biographical narratives. School inclusion. And disability studies. The floor is yours.

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Thank you very much. I will upload the presentation and I will start. Yes. Okay.

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Yeah, good afternoon. To all people, all yours. fears at all. And I have to say that my English is not very good.

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It's very regular, but I will try to. A speak on presentation the other way that I can.

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Yeah. Well, a representation is titled, a formation of ethnic and cultural identity in the.

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Region analysis from the perspective of transgenerational historical colonial trauma. And well, this is, the research, that, Yeah, I have I now I am a development.

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That is my doctoral research and with Johanna, we, we have, working together in this, this paper, this paper, yes.

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Here is the, plan is, yes, the world is Sheila and, is in red side too.

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In the south of Tile. The, these are some pictures from, And

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The contextual background, young people from Disease people come from, negotiate and internally size values, norms, customs, meanings and rationalities.

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Of differentiators such a cultural context. To piccalillo territories and communities and of the Yorvan environment.

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Yeah, we have problem here with our, yeah, yes. Our analytical approach. It's historical colonial trauma.

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It has been identified, has a group of reactions of, mostly generational collective and historical goods of the mind, emotions and spirit.

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It is understood that is that and this historical trauma is directly linked. To the provision of cultural practices, policies and institutions of assimilation and loss of culture.

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Our metadata you can approach. it was a case for a, reconstruction.

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From Roscental approach. In the in in the geographical narrative interviews, participants observation document and image.

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Analysis and contraction of a family trees and family interviews. And, in this, in this, analysis in this paper, we We have working with 2 2 cases, 2 viewer office of 2 young people, Okay, I will present the.

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The results. Askarilla says we have been working, with other cases, but in this article with it together we approach 2 different cases.

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Which are like the opposites and I the first case is Pedro and the second is my Lynn.

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We analyzed the interviews and then we could. Recognize 2 important themes surrounding the historical trauma and one was communication and transfer of the family history and the second was the valuation and appropriation or rather the the opposite the disaffection of a POC culture.

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In the case of Belo, we could see for the first topic this communication in transfer of family history that it was diffused and it kind of wasn't this kind of this interest.

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Er, on learning about the origins. The family didn't engage in any reminiscence of the family history and there was this diffuse and forgotten family memory.

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It was They didn't talk as a family about the history of the family, but. He participated in some, traditions.

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But he remembered in a sense of meeting the family but not in the sense of the cultural tradition and the meanings of this activities.

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And the opposite case we or the second case which was kind of the opposite was myelin. She has shown.

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A deep interest in learning about the origins before Gabriella interviewed her. She already have been.

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Engaged in building a family history, family tree with the grandfather. As I remember well. And there was this active communication from inter-generational.

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From the grandfather to the myelin or from the parents to myelin. So was an intergenerational transfer of the family history.

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Regarding the second important topic which was evaluation and application we could see in the case of Pedro, there was this decentrist and they refused to internalize elements of the Mapuche culture.

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He actually did verbalize. That he didn't want to transfer any of them Mapuche values and significance meanings to their kids when he will be a father.

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That was his fantasy for the future. The ceremonies, the significance meaning some traditional spaces where something he only approach with the cousins and friends but not from the the cultural meaning, perspective.

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Definite did not participate in any cultural activity. It was rather like festivities, but not in the sense of the customer vision spiritualization of the Maputi people.

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And there was no identification with the On the opposite we have My Lane again. She showed a very important interest in motivation to learn about the internalized elements of the Mapuche culture.

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The parents were very interested in the Baltic culture. The mother works as an intercultural, mediator.

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Yes, in health service and both their parents, and both their parents, spoke and the Mapuche language, which is the, the parents transmitting appreciation of the Mapuche language which is the, the parent's transmitting appreciation of the Mapuche culture, the parents transmitting appreciation of the Mapuche

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culture, the parents transmitting appreciation of the Mapuche culture in, but we could, see in the interviews and, and the work with her that there was this ambivalence and frag She appreciated the Mapuche culture, but she had, been disaffected with some Mapuche

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people, persons from the community. Which kind of, Yeah. She felt sad about how people were, treating each other, but still she, valued the culture, the Mapuche culture.

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Yeah, yes on the future project. I haven't seen her. Yes, and she showed like a tension about what and how she she viewed herself.

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With the Mapoche, traditions. She was in the last interviews, which was not included in this in this article.

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Talked with my Elin and she was starting in like a post-post-post, studies in health services and health services and she was studying in health services and she was introducing them, and health services and she was introducing them a culture in this in these topics.

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Like, she felt she were. She were involved in the in the Western knowledge, but she still wanted to to introduce some aspect of the Mapuche culture in in the health service and care.

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If we see, the results in, a trans generational perspective, like from the third generation to the second and the first generation, the third generation would be the great the grandparents later the parents and the young people were the grandparents later the parents and the young people were the first.

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Generation we interviewed. In the case of We see it was a very strong, veil history of the paternal maternal grandparents fragment in these recognized memories.

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There was a presence of alcoholism. Child abandonment poverty. So These stories were veiled. Nobody talk about it, but Better still felt it.

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There were some shame in these histories and pain. And the first time they spoke about it was during the interviews.

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Gavi Las, there was something, that we try to figure out why was this.

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This negation, these rejections toward the Mapuche culture. And she worked with interviews with the family and she open up to to interview the parents and they were interested in being part of it.

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The second generation which were the parents of had lived themselves abandonment poverty violence parental alcoholism again experience.

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The mother resistance to remembrance the further emotional distance towards Mapushi tradition was very strong and he they were evangelical so they approached to this customer vision and faith in order to replace the Mapuche customer vision.

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The mother, well, there is the mother was converted to the Christian religion and there was this critical perception towards the demands of the Mapushi social movements nowadays.

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We have been living a very strong movement from the Mapuche people from about 10 years already or maybe more.

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And they were very critical towards, the differentiation between Mapuche and Chilean people.

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And they work. Very meritocratical. They were very hard word people, poor kid people and they believed this was the way to receive acknowledgement and recognition.

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So in the case of, there was this bail passed. Nobody talk about it, but he sends this bail passed.

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Nobody talk about it, but he sends a word like painful memories and topics regarding all the Mapuche history of the parents.

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He was making the difference invisible. So they wanted not to shown as being a Mapuche young person, but rather a chilling one, like recognizing our our history that we are a mixture of Mapuche and Spaniard and all the other people who came to our country and he wanted to be seen as as the same

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in not as different. He he believe in the idea of equality. We shouldn't be. Try to accentuate the difference.

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He has the disinterest in recognizing and ating identity elements from the Papu culture and he showed also this interest in transmitting as I say before Mapuche culture aspect to their fantasized descendants.

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And he felt loyal to their parents in the sense that since he was a painful memory in the family. He didn't want to talk about it because he's felt.

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The parent web have been wounded by the communities and the parents and the great parents so there was this bail passed.

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And we spent a very strong trajectory of assimilation. In the case of, myelin, the great, the grandparents were already converted to the Christian religion.

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In the maternal and parental side. Yeah, the grandparents had issues with alcoholism.

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We see that like this historical trauma which was the poverty marked by abuse of alcohol, poverty and Yeah, and being like Sit aside in the rural areas in in DEMOCO here in in the Arikania region the active family historical memory was transmitted from only one generation to the another in both the app sorry

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from from one generation to the other in both family branches. But in one of the branches there was this family heroic history marked by a mixed racial ancestor.

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They were Dutch people, I believe, their lambda. Dutch people German and Spanish French I believe too or Spanish so was this this acknowledgement of being somebody like multi racial multicultural and do this was a very proud history to be.

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Told to the other, generation. Myelin, father and mother. Were very strongly engaged in the revitalization and revaluation of the vapor culture and identity in their formation years at the university.

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Both went to the university and they engage in active. Culture and protest movements from the Mapuche, er, students in Both parents studies and work in issues related to the Mapuche culture and we have my Lynn which, received this, this histories and she developed our reflection a

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very strong reflection on their on her own identity this mixed history from Dutch German Spanish and Mapuche and she managed all these parts of her in her identity.

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Questioning and problematizing the culture based, the culture I mean now the Mapuche culture based on her own experience.

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The selection evaluation of aspects of the culture in in in the process of approximating aation she chose some issues like as I told before from the health like using a more ecological and more like holistic sense in the in the health as rather only the western tradition to to do medicine.

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You had a yeah, okay, you have 5 min. Yeah

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Final thoughts we have here. Final thoughts, yes. What we see in both cases historical trauma is that press is present in all young people in their histories however it is expressing different manners.

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The result is poverty being segregated from the urban areas which meant in many in many histories being in winter, devaluation to the violation of why they were in very a lot of experiences where they felt to be segregated and very, a lot of, experiences where they felt to be segregated and discriminated

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because of being How about the coping system varies from the from in one side from an identity rejection as a as a coping system to veil this past this painful past and the other case the active valuation with active participation that started already with parents.

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Of and the second case. The events of the family past. Have strong impact in the present life of these young Mapuche people even though they didn't lift over.

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We're pressing with that father, for example, from Pete who was abandoned or the alcoholism or the poverty.

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They grow up with this history even though in some cases we're not even told these stories, in detail, they felt.

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They were painful parts of their identity there. I don't remember now the word. A Mapuche.

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We see evidence of bail paths associated with trauma and past generation. And the Christian evangelical faith was, is a practice within the families and replace.

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The Mapuche spirituality. We thank you all for your attention and for and we will love to hear your comments.

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Thank you very much.

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Thank you very much. Good morning. Oh, Hannah. So if anyone has any question and would like to ask.

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Feel free. Also, I don't know if there is someone in the room in Melbourne.

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I don't know how it's working.

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Awesome.

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Maybe I can ask a question. I thank you very much for this very interesting, presentation and I had in in my in the back of my mind 2 main questions that I would like to listen maybe you could comment a bit one is how is the presentation of this of Pedro and My name,

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they present themselves as Mapuche, like this is something that comes, pretty easy to them, let's say, or they present themselves as in Dianas, like they, which kinds of presentations they have to negotiate in the Chilean society, yeah, like in the region where they're living

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there. And. One thing is the role of this conversion in the family, like to the evangelicals, like how do you think this is is affecting the transmission of a pride of being Mapuche.

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Yeah, if you could comment on that if you have something to add on that.

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You can also answer, I mean, we have I think some people who don't speak Spanish so we can Maybe you can answer in Spanish to your 100 and you can help you to translate it.

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But yeah.

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Yeah. And look as we had some issues with the internet. I will repeat the questions to be sure we we understood it.

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One was if how did they present they make this social presentation of themselves. That's that was one question.

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Yeah, if it like like if there is a if they feel that they need more to go into the direction of presenting themselves in a more homogenized way as indigenous or if it's a very strong Mapuche presentation like focus on this Mapuche or something else like another one.

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Yeah, this was one.

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Okay. Okay, See, In the case of my lab. And she present herself. one woman and, but, she, Do we take hesitating?

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Yes, she hesitates about about if She will, she says that she's losing, she's losing herself.

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Because. What, transmitted the culture and the values. And she feels, that, she feels that, Share live project continue with her studies and she says that a that point is and that the for, okay, she said that she feels she's losing herself in sense that

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she is engaging more and more with Western studies in the health. Signs like medicine and she is feeling that she is like like herden what she is she iss butchi and she had this or she should be doing like going into Mapuche direction the values but at the same time she has this very strong interesting health services.

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So. See, yeah, she says that, her spirit 20, she don't know if he, if she will for telescope.

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She thinks that, no, because, but she wants to Yeah, get it. Understanding both like both situations she's chilling in one sense she's like he bred this Dutch history that a German history but at the same time, and she feels this connection to the Mapuche spirituality but at the same time she

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lives like Claudius in the in the margin in Lang's spirituality, but at the same time she lives like, in the margin in like this limit of being one thing or the other.

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I think she has also this. She feel that she has to choose between 2 worlds, but she doesn't want to.

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She belongs to both worlds and she felt. Like she is doing something wrong in the sense of being also from the other side, like moving in these different worlds.

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I'm so sorry to interrupt. I just.

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Yes. Reflexiona. They know they're gonna search it. Okay, okay, she feels Gabriela thinks that.

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Yes.

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Yes.

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Sorry, I just wanted to let you know that there is no on site audience here. Okay.

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Okay. Only one question. Do you have access to the video to the pre-recorded video?

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Let me check.

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There is one presented who presenter who had a pre recorded video. So could you just check?

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Okay. Yes, there is. Would you like me to play it now?

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Yeah, can, maybe, we can just wrap up this, the questions with your highness translation and then you can play the second video.

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Okay, oh right ahead.

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Okay, thank you.

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Okay, only to finish the translation was that Gabriela thinks, myelin had this possibility of reflect about herself, but that that is not something that all young people, Mapuche people do, this active reflection on what they are being like like in a in a continuous presence.

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And we see that in the opposite case with with federal that in he rejected all about being Mapuche but I want to say a little thing that maybe Gorilla will remember too.

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She knew him from before and he showed all the like the name and every time he there was something like which he liked dress himself as Mapuche like he was very very active in the showing in the I forgot name like being like acting it out being but when Galileo went into depth and asking how do you feel he didn't felt

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but he show it because he knew him how do you feel he didn't felt but he show it because he knew being, he didn't felt, but he show it because he knew being Mapuche, he show it because he knew being Mapuche in some in some places at university was something good.

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You receive a better grade or you have like, it's expected from some places at university was something good.

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You receive a better grade or you have like, it's expected from you like seeing as and and having a Mapuche name to act like one, but it was only I remember the word performative but in in the in the deep reflection he didn't felt as.

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Putting himself in on the side of his father who who lived as strong discrimination within the Mapuche community.

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It was like being loyal to him in rejecting everything that had to do with the Mapuche culture because the father as a little boy had an abandonment of the community.

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Or lift and abandonment. Okay. Thank you.

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Perfect. Perfect. Thank you very much. I would just say that we move to the next one and we had a bit more time because we don't have one.

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Presenter and also Victoria's not here so we just have the we have no discussion we will have only the video.

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Okay, yes, I'll try my best to turn it up 1 s position. My name is disciplines.

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And today we will be presenting some ongoing results. Okay. We needed to introduce religious strategies, but it's close here.

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I'm in Bordeaux.

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So even though what I'm managing to be there and this whole, and presentation maybe we came forward to deliver equipment and recruitment.

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And also if we get into artistic

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So let's stick to the personal picture.

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And So my video is already so that the ability Yeah.

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So my goal started this presentation with my user questions and networks. Then explain the play right now and it was with some opening remarks for individuals with choreographies and the strategies can be historical and even more dynamics in the program.

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So I will not be able to give that much conflict even. And At least those, And we're trying to.

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So.

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Close. And, Here I go to her made myoretical projectories for Begin with an Egyptian woman in power.

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They interplay with historical and social processes and their dispose as fields around. And, the fact that 66% of indigenous people move forward to or an adult indigenous women going to school for an average 3 years in their Is it in the fund that Merchant of Mission or English women find themselves can go with.

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Inside historical processes. Also, that they can resume students and remaining articulate. Some of them refer to their strengthening or financial stage.

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No worse. The influence of religious groups and now Japan, indigenous world and agricultural politics. How's your name and those from the Colbert's Maynas, New Orleans twiggle processes?

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And the social reality negotiated. We want it right now, self-constructions will be used for making a fermentation.

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Infishes and Nazis narratives. And then there went to. Me presented as a Existence of Indigenous relations and cultures even made work.

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Yeah. So in their breaking into thirties with managed organisation and exploitation.

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Even to know it's always it. It's very good.

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His story was uncertain.

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And. Rosie. His oldest is exposed to his face on objectives. Or its own beginning from any experience.

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So. So to begin is exercise. So. And the base is projecting from theabilities of those 2 makers.

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Providing both historical and social

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With the and around the place with his virtue. Function based on their personal They didn't get an access with another means of strength toward philanthropy.

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They will be the best towards understanding my micro- social processes. So as well as it's possible, it's possible, but it doesn't make a lot of work.

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Socially made process and as a social construct.

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Also, which goes with making theIEW. And we can understand people even in their instances. The region of Storycorps's physical perspective is necessary.

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And, And I was just, The way to key stories. Railways. In this sense, there's not enough to only those who hear different historical resources.

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They're also made this meeting they're on time so as to know you get those that are more generous.

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That's we include the social and historical framework in which our biography is inserted and

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So to give context to this case Mediterranean's amygdala closes this idol midway or we're peaceful.

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Miyagi Yoga for Spencer and Jordi and Fleming Hastery.

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And at the same time Some way to keep in mind The reduced perspectives from where I live in Rome being originized.

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Name is known or experiences. First. So the reason I start with National Humanities United States. Musical relations that's prior to their culture and strengthening.

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Issues. Then there'll open news for identical and functional militaryTERNATIONALES. Those are indigenous girls.

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And their aim was used for a

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In the general region, this page work will be being in content and difficult work. Swipe till for a long time.

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And this would be as he as he was to take this You know, their own spaces are from. So I'm going to go ahead.

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And then. Further to make sure that this is So, Question.

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So.

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80% percent today. We play ourselves first with the And is based on She neighbors to the insects at all at the Bronx.

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One of the paintings, Prescent and Firewell. Moses Spacefellers and Bend.

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Is a process of publication in Indonesia for the I've only been to people where they have hate for generations.

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In this circumstances, they had to undertake what special strategies. Just join me.

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The army, the lively conjunction of Breakfastis, enjoyed every general review. Sailors in order to remain and survive in turns around.

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And many of these is the loose endures. Analytic's producers have been moving.

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That's the I'll always be around it for a beautiful economy or even raised a. And where is this?

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A multi-day application of an industry or is relevant for an open source operating system?

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Of the NFL for the moment. So that's when they travel more and later school. Or the main events that cause the transformation of the environment.

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For this. Since 4 space basement. Breakin spoke to the semi-finals close with territory Chancellor of Nature, Economic Services and so are all elements they regularly give to the entry of the National Artists.

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Was it really? In which we ended where a subject like this was it does he played in humans? Predator immediately after in terms of going to gain density.

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And was characterized by the accommodation of Innotation, civilization and sanitaryization. Oh

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Okay. They don't only, once you see it. Like, a, word, mesh, blue, ice cream and beak.

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You leave it in a minute. And also in digital communities which are there and read. And then And the end with territories from 1,920 where they voted for.

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And they and the solid lines.

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Please, and. And then there's so The men and others are Navy surgery maybe isn't here.

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And here, and additional meetings.

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So maybe we have a life based on resources, obtained for influence and free movement within the territory.

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Face the first in contact with the millennium and then says it in Jordan. Yeah, for doing different meaningful resources.

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May means that in this home of one generation More displaying flames from Wolves, Hunting, but I'm located in this place.

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Faced with drastic, changing experienced following where this is where they went to a disadvantage decision.

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He said he didn't move on before there's LinkedIn times with wires.

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Also, they recently found alternatives for Indigenous people in mandatory studies. Up here to provide emissions of security into miles from the Netherlands.

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And the need for turning his face into pouring in learning from this award. Environment which no longer consisted of independent territory of Fremerton in our mouths.

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And there were some minus quantities for So now we need to limit to the progressive transportation of their territory.

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And those are easy to offer reading permissions and access to resources. In the generation worthless diamonds.

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So prevalent strategies have developed to a backward regime. Breakfast in the news. And, both friends were born.

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Already an amenity to me. There is a new.

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But at the same time They continue to obey. In this language, the Fleming is resent.

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This country story Yeah. We continue to play a role in the free-generations center for these narratives who

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They were meeting things and there are still parts of New York City. Which include a dynamic assumption that The 2 generations beforewards over 3 allowing opportunities for these communities.

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Must see who's here at Just go ahead and enter an area where I am in more ways to assist.

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An alternative to these kids for When you can be attractive or maybe later in a major murder. The support of the individual.

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So, to indicate learning your spaces in criminalization to eliminate expectations. Which I always suppose a little bit of

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And so the historical level where she was born in the sixties. And then we just need to. In the center of which I'm open.

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The musical meeting is at least served by the Yeah, and largely foreign bicycle family communicate to me at In addition, from $10 to 5 years old, she answers to his image full located from the community.

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And also when she goes on maybe certain way the first years do you progress has already been Kobe realistic comes back to the social networks in terms in the 8 that people from the immune groups can continue to practice and recuse I just remember it.

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The community is a minister, finding Nepal solutions. They've been only enables for ages and pleasure for existences.

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He's point where that is converted with a social the distinguished separation of weight of those 2 groups from in terms that enter into specific place and in specific spaces.

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Presently you need to reason with his teaching between them in their view of I'm in the rehearsal.

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They have asked, old-to-the-the-called amenity religion and customs as well as the

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The nation even with her grant burnt to her reinforced work as well.

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It's all in some years. Okay. Or do we eat working communities? Needa Bondings were late in No room as any teachers are able to learn certain language with communities.

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Money, to fewer importance for the president. When you hear his puses that face or barn glasses when she wants mom's surgery when he goes to school.

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Well, and we're, we're, skating, close, from, roads.

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They own the garment and punish their limits to her work for it's most closest. Is there a practice in the age of 17 and perhaps participation in the Maya Fans only had a church account?

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Which is the middle school, and, and at least it's ocean. Radio in a mature day now this is this morning.

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So you need to terms in bringing it to between real names for ensuring that we feel the termination work we have.

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So at this end, she says, this is usual. Marca also started working in a mother and in in.

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Police. Who was in this show with 2 words there? And. Previous regime will be a strong determination for those who influence her life.

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And, where she in these studies. And she's asked in the minutes to

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Me and Training Borden in So last one in San Antonio's kids. And hearing the experiences of unimaginable men and trust.

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Meetings. A role is still aligned to the minimum interest. And so we cannot get in, And the correspond to careful interest or or Wheatsa on those students.

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So how much he determines this work? Do you need to use this? This has a closing position.

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The true positions of environment and So she made aluminum who's been ready to position. To feel yourself in a position openly sensitive.

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Any inspiration? And I don't mean there's 2 of those enrolls with other projects.

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As well as a linguistic entity. The now we're looking for international and national compensation. Yeah, and then specifically we needed to join.

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And even someone would speak to them to preserve many seats or enjoy to different cultures and vegetative speeches and presentation.

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You need to work in South America.

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And although she's retired. Your position and in school as well. And So, MORE, DESPREYCE says the opportunities are folded by her relationship rule.

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Indonesians would wait for religious research. And We are willing to church women remain essential on our closest way to people with women's income and their

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Was in thirteenth inment for many least professionally. They are overrated on living.

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So in a self-prespentation, we'll image most of our interest in English history.

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In traditions and stories. And what happened at that time? So she hired news that he's very openly cautious for services to reach Churchill and the Cambridge.

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In Muslims to the new generations, including Eric and children and openLEMENTER.

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Sentency of the race questioning for distribution over here. A view of the peace summary remains anecdotal.

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As you know, there was just some many police coaches that space for serotonin and practices.

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Wait a minute.

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I was all her life for the most violence dispensing in a room with room for gym and Indian traditions.

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Some night the bands show, Fortunately for pennies in their organization. A littleer and events in work at Culture and Melissa.

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Or any teams.

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So, government dynamic stated they've been very good in terms Lizcent where the 2 takes 4.

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Marcus Fors, Strazizz, and community instructors make her parents. She also explores other possibilities.

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At least. Tropical tradition and such as when we're with me in diversionary media.

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Bullet might indicate escalation or So, you know, do sense precautions forgers and physicians.

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My, For some museum, Made my bosom for your in the Brands. And then they'll be.

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Lysington other actions so appear to be oriented to my end. NICK NUMBERGER, Yeah, boarding, we can move on with Gustavi and The obnicity of the millimets of her activities maintained unknown from self-presimpation indicate that North America gives me a very good

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choice. Need she must be attention to her performance and how And then we'll see. And then, privileged positions and trace.

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When we were making them begin to afford to raise the security of order. Oh yeah, Same time to as opposed to a deal with the history and Ann with Lloyd as algebra with your girlfriend.

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And what the work heard that the owners of the community told her about their history. Resuming what she knows about the games of other individuals within the world.

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Probably in addition to watching things plus on to her own junior and room 2. So the Merma's Facebook will serve three-free book tenants in school children in Birmingham, where they will who was true and to make reservation for home remote and social practices.

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This will be space in a month when they're great communication with Mario was really disposed. This willonomous refugees, age generations continue to accept their influence for this day.

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And I'm part of growing social relations that have been institutionalized. Anyone else? Dermionional Colonial.

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People mean that you just social exist. Seeing Martin and his parents took her in leadership strategies. And then also independent in each context and space.

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They still reflect unintentionally, Funny or maybe by her own position. Someone as a woman as a leader and inserted faces known as an indigenous woman in English.

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So in is a focus of a representation in The focus of the implementation was being used within strategies against And this querographical perspective.

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When they study the learning processes in code. Used to, We can see more at this case the coastal strategies and things.

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Which entail the strategies of elevation and preservation with any related history.

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So when happening, including these strategies we've made have been in a highly controlled environment.

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Maybe becomes a generation of deaths and in those that need Thanks exploring the strength of this. This sense seems as a mostly Bring the pace of my efficientness to secure mutual support.

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When taking steps towards the squaring on told me, even in an international period. Oh, this may be attention to original observation, survival and autonomy.

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They saw me by your position meetings or presentation.

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Say thank you very much for your innovation. And. Questions. And for the

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To.

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Yeah, II heard that this problem was going on right. Thank you very much. Yeah. Okay, so, we can move to the next presentation.

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Denise is a support with that. I hope you're still there. Yes, so I really introduce you, with the introduction that I asked before.

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So Denise said, put it up as a researcher at the center for studies on conflict and social cohesion.

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And at the Institute of Urban and Territorial Studies at the Pontifical Catholic University of Children.

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Her main research interests by in social mobility, indigenous peoples, intersectionality, and visual methodologies.

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So, the, the floor is yours.

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Thank you.

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And you see that. Hello.

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We can see, but you have, you can also, maximize the screen.

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Slow, so sorry. No, I think you could.

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Perfect. Yeah, perfect. Thank you very much. Yeah.

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Yeah. Thank you for being here. But as, okay, my name is Denise and today we present a paper that we published last year with Camila that in title.

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What's the objective of this presentation is explore and or trajectories as outer of 2 indigenous women that are Maputa and in the context of urban spaces and also in colonial context, how we contract.

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Contracting. Our indigenous identity.

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So our positionality and motivation doing is the paper. But both are, identified assigned US people and also beloved and, you know, Good.

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We are both from working class family who live in the south of Tina. In my case in Tamuko and her case in conception are also in the south.

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Both belong to the first generation for attendant university. And both we have the spending of education and mobility and also experience of big rage.

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So, at the beginning, we wonder that what happened to people with similar experiences. We started to to acknowledge that we have similar points in port trajectory but also for parents and our grandparents.

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And we asked the we have the same struggles identity and belonging and also what is our relation to with as a woman as a person who have social mobility and who lives in urban areas.

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Okay.

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So, I will. Tell you about the context of Maputa people. As you know, is in the south of Chile here and also in.

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Or conqueror and colonelized by Spaniards, through Miteli Satan, Christianity and economically and also locating.

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Er, through the years, the Mapucci, Indigenous people in general, but also Maputi people has this resistance of conversation.

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Today, we're still suffering institutional racism. And they took their own lands.

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We have to fight about rights. We experience discrimination and invisibility every day.

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So, can you see there's a of Maputi people? There are some stereotypes that still are in.

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I'm going for example, Ignorant, Lacey, Frank, the most common is about the social context of indigenous people.

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According or last census in 2,017 almost 30% of tile population identified asa engineers and almost 80% of populator is marketed.

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So it's the most large population of Indigenous people in Chile. Also we can see that the percent of Maputi people who finish the high education is less than people who are not indigenous people in the same situation.

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And also we can see that 30% of the total of Maputi population, live under poor conditions and 80% of Mafuja people live in urban areas.

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I emphasized that because, before this, kind of, imagine that Maputa people and young people are still living in rural areas.

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And otherwise we are living in the cities and and the capital.

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So, or trajectory. So in this paper we discuss about 2 main teams.

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The first one is the process of identification. As I said before, this, or, trajectories has similar part, and for example the loss of land that not only happened or family is like something that happened to all Maputi people that reduce then all the territory that they had.

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Most of Maputa people lost the language in Mapsongun. People in, through the surname, through the surname, and through if, people, speak, people, speak, people, speak

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Maputonguno, through the link with the territory another kind of aspect of identification. So for example in my case I don't have Maputa because my father has but I don't have So usually people don't identify as an the case of Camila is different because she has not put.

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last name so people identify merely.

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Also, we discuss about the position or position in the academia. Where the majority of people are not indigenous.

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And what happened in this context, how we, position or self in a contract of privilege because academia or still at least in Chile still is a space of privilege.

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About or mental or logical process. And we have a flexible at the beginning or approach was like, autonomy, but in the end we We decided that was a little bit narrow for us to, identify this process as autonomy.

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And because we want to try and a research that has this the kernelized perspective.

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So what we did was, in the third state was having, remote. Meetings.

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Like 5 or 6 meetings during the pandemic. Period. And in this meeting we have started to identify these teams, these common points that I say before.

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And then, in the second state, we started to Draft, or narratives.

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So in this state we approach more kind of autonomy. But then in the third state We started to do this cross analysis with we exchange or narratives and we started to analyze and the narrative that we have.

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For example, Camila analyzed my narrative and I analyzed the Camilla. Narati and October.

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So then we. We arrived to this 3 main teams. The first one was the or family history. Daspora and discrimination context.

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And then, We, include this narrative how we connect or reconnect with the culture and in the end we discuss about

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Or position in the academy. In the first team we As I said before or family history are are cross by this diaspora aspect or that In my case, my father has to move to the rural area.

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To the city in the case of Camila was her grandfather. That has to expand that, migration or or movement.

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And then they had to come from, this structural discrimination that people had in the city about indigenous people.

334
01:06:26.000 --> 01:06:46.000
So for example, my father, and he spoke Mapulongum before, but then he take distance from the language because he was discriminated so he didn't teach us and me and my sister the language for example Camelia has the same experience.

335
01:06:46.000 --> 01:07:01.000
So this this are the consequence. That we distance from the identity but also in take distance from the territory.

336
01:07:01.000 --> 01:07:23.000
Then, we discover that we reconnect. With them up with the, culture. And for example, in my case, that is my subject that I study what happened with, indigenous identity when they have social mobility experience.

337
01:07:23.000 --> 01:07:42.000
And how they're a different negotiation of identity when they have different kind of trajectories. In the case of Camila and my case, we have the similar, experience that we' on it when we start to university too or I didn't map with identity in this case.

338
01:07:42.000 --> 01:07:59.000
The Camila Start to, er, join to, I started to study Maputa people and started to come back to the and territory that my father was living before.

339
01:07:59.000 --> 01:08:10.000
And so we started to. Having links with them at particular in different ways. But in the end, both.

340
01:08:10.000 --> 01:08:20.000
Have this kind of, upper, So some ability both will have.

341
01:08:20.000 --> 01:08:34.000
Living in other countries and then come back to Chile. we realised that it's very difficult for a Maput person or indigenous person in Chile.

342
01:08:34.000 --> 01:08:48.000
Er, being academia, the trajectory to, achieve some positive academics very long compared to a person who are not indigenous.

343
01:08:48.000 --> 01:09:08.000
Also, in. There are few people in the US. Researchers that are in in And also, Most of people who are studying indigenous people are not indigenous.

344
01:09:08.000 --> 01:09:17.000
So we see that and we have to struggle with that every day in the academia. So for that reason we are.

345
01:09:17.000 --> 01:09:25.000
We developed this kind of narrative because, both, have these kind of similar experience.

346
01:09:25.000 --> 01:09:30.000
And different universities not in the same.

347
01:09:30.000 --> 01:09:42.000
So as a conclusion, We emphasize and how indigenous people represent themselves.

348
01:09:42.000 --> 01:09:52.000
It's, it's not that there are one kind of trajectories or one kind of link between identities.

349
01:09:52.000 --> 01:10:07.000
That different. Ways to identify some is not only related to where the place where you live or if you have or not the last name or if you are.

350
01:10:07.000 --> 01:10:29.000
But on the, yeah, following the culture, the traditional. We have, we want to emphasize that, for example, people who live in the in the cities, in urban areas, we still identify as an Abuja but they have other kind of context.

351
01:10:29.000 --> 01:10:43.000
Also we want to emphasize that when we started to exchange this meeting, we realized that sharing our story histories.

352
01:10:43.000 --> 01:10:58.000
That is is a way to take analyze the kind of methodology as well. For example, in my case, before New Camila, another Mapur.

353
01:10:58.000 --> 01:11:11.000
I thought that my part was the only one, but then I started to Just turn him up with the people, this kind of situation. I have the first in a nation of university.

354
01:11:11.000 --> 01:11:30.000
They're living in the city. We realize that there are many of us. So, we are started to, link with each other and we We think that is important to share or history in this case or trajectories so far.

355
01:11:30.000 --> 01:11:46.000
I also, we want to highlight that, there are in terms of identity that monsters and it's not legit is fluidity and has several dimensions that is not one kind of identity.

356
01:11:46.000 --> 01:12:06.000
And also, more than numbers, also we want to more people who are, in the US want to study, .

357
01:12:06.000 --> 01:12:21.000
With indigenous, study, but also with other kind of subject that is not related with indigenous but that is not related within the US but the necessity that have more indigenous people.

358
01:12:21.000 --> 01:12:33.000
So thank you very much. That's it. And if you want to link, read the paper, please the link and we can I can chat with you.

359
01:12:33.000 --> 01:12:36.000
Thank you very much, Nancy. And maybe you can share in the chat. So we can access the link for this.

360
01:12:36.000 --> 01:12:39.000
Yes.

361
01:12:39.000 --> 01:12:48.000
Very, very interesting, very important also. Perspective that you're sharing with us. Yeah, thank you very much.

362
01:12:48.000 --> 01:12:56.000
So, We can move to the questions if someone has a question to their needs.

363
01:12:56.000 --> 01:12:57.000
That's very open.

364
01:12:57.000 --> 01:13:08.000
Hi, I have one. I have one I have one question. Dennis, thank you very much for your presentation.

365
01:13:08.000 --> 01:13:24.000
I would like to know if change anything. With the next with the current government with the current condition because as I heard the president of the Assembly, Constitutional Assembly is a Mapuche.

366
01:13:24.000 --> 01:13:35.000
Parliamentary. Is change anything in the in the relationship between the The know, my poochy people with the much puppet a poached chilinin.

367
01:13:35.000 --> 01:13:38.000
In this current context. Thank you.

368
01:13:38.000 --> 01:13:47.000
Thank you for the question. And yeah, we have a Mapuche women in the high position on the assembly.

369
01:13:47.000 --> 01:14:14.000
And considering I think is the core report. But yeah, was a good news for Maputo and Indigenous people in general in Chile, but, she experienced, many aggressions, discrimination, and people say that we see she doesn't read.

370
01:14:14.000 --> 01:14:25.000
And she had, 2 doctoral, degrees. She had a big trajectory in academia.

371
01:14:25.000 --> 01:14:38.000
But people was very Against. To have indigenous women in the leadership position.

372
01:14:38.000 --> 01:14:48.000
So. It was a good news, but in the end, right now in this has this both side.

373
01:14:48.000 --> 01:15:11.000
Is it difficult to for until, er, for example, to to assimilate in some way that indigenous people are in in universities that they're achieving some kind of position.

374
01:15:11.000 --> 01:15:20.000
But if it's very difficult for Indigenous people to, have this, leadership position.

375
01:15:20.000 --> 01:15:33.000
There is not like, that's why I don't remember the Lassie, for This concept of this.

376
01:15:33.000 --> 01:15:44.000
Link with women, but also, er, this concept, help us to understand a little bit what happened with Indigenous people.

377
01:15:44.000 --> 01:15:54.000
There is an invisibility that the DMS people are, Have professional careers having this kind of.

378
01:15:54.000 --> 01:16:10.000
Upward, sustainability. So the context is kind of. Good and bad at the same time.

379
01:16:10.000 --> 01:16:18.000
Thank you very much. Do we have any other questions?

380
01:16:18.000 --> 01:16:33.000
If not, I would have a question like also connected to this that you said. I know from all their, from the, from Victoria and also I think Johanna and Gabriela, also, Governor, Gavin, also pointed a bit this.

381
01:16:33.000 --> 01:16:48.000
Like how these, the excess for example of certain members of the group or the group into university like tomorrow or let's say privilege or formalized education and so on also comes with new power asymmetries in the community.

382
01:16:48.000 --> 01:17:00.000
Yeah. And also they just said for example that that you have a woman in power. I suppose that this also brings a lot of power new power as symmetries inside the community.

383
01:17:00.000 --> 01:17:07.000
I would like to know from you in this process of research like of generating the data and so on.

384
01:17:07.000 --> 01:17:26.000
How do you think, like how did you reflect and how do you think? Your position, like more empower position in academia, for example, in relation to the other Mapuche, how do you think this shaped your field axis or the presentation of people, how people treated you, how do you think facilitated access to certain things

385
01:17:26.000 --> 01:17:33.000
or close access to certain. Persons or and something in this direction.

386
01:17:33.000 --> 01:17:41.000
Yeah. Good question. Yeah, I don't know.

387
01:17:41.000 --> 01:17:57.000
Yeah, I am tell you my perception when I was a student. Any kind of facility any kind of acknowledge what indigenous people need in university.

388
01:17:57.000 --> 01:18:16.000
And that is not only my experience, also the experience of other people that I interviewed before, who were the first generation university in the south but also in the north, but also in the north, you know, also in the capital of Chile.

389
01:18:16.000 --> 01:18:26.000
I knowadays they are started to emerge some programs sort of university but this program are belong to for example.

390
01:18:26.000 --> 01:18:34.000
When you are a, for example, is a very, university in Chile. There is a new programme in the culture program that.

391
01:18:34.000 --> 01:18:45.000
Has this goal to to. To I don't know, I don't want to see.

392
01:18:45.000 --> 01:18:54.000
Say, help, help people indigenous people in this process. They are kind of as collected, in this process.

393
01:18:54.000 --> 01:19:02.000
They are, kind of as collected, they are kind of as collected, the Indigenous collective, but this is collective, is collective, but, and this is collective, is not for pay the university.

394
01:19:02.000 --> 01:19:08.000
And this is collective, it's not for pay the university. And this and also you can not pay them the fees.

395
01:19:08.000 --> 01:19:11.000
There's, also you can not pay them the fees. And this, also you can not pay them the fees.

396
01:19:11.000 --> 01:19:20.000
I don't remember the name. So it's very difficult for, in the student to navigate in the university.

397
01:19:20.000 --> 01:19:40.000
Also, they are not consciousness about traditions. Today we have like few years, days ago the I hope you that is related to Indigenous people, but before we have that.

398
01:19:40.000 --> 01:19:51.000
Anasa. As a research and that is also navigating in academia.

399
01:19:51.000 --> 01:19:54.000
This is

400
01:19:54.000 --> 01:20:08.000
It's not. It's difficult when, to imagine. Oh, er, could be an academia within the US people inside.

401
01:20:08.000 --> 01:20:25.000
Because we never have that. And now we have some scholars that are very famous. Darling, you know, for example, the, the, the.

402
01:20:25.000 --> 01:20:34.000
I, another, but there are few, For example, they are not.

403
01:20:34.000 --> 01:20:49.000
A data that how many, Indigenous students are in university. Few universities have this data but is for example 2,018 but not to those and 23 that is.

404
01:20:49.000 --> 01:20:56.000
And also we don't have how many scholar we have in the universities. So I know that I feel.

405
01:20:56.000 --> 01:21:26.000
But that is not that relevant. Right now. So for me, it's difficult, to my end that, whole could be an with indigenous people that will sit on their same their own subject I don't know if I answered your question, but this is more or less that I can send to you.

406
01:21:27.000 --> 01:21:36.000
Thank you very much. Do we have your Hannah, you had or you raised your hand? Would you like to ask the question?

407
01:21:36.000 --> 01:21:53.000
Well, the niece kind of answer it. Because, we were wondering here, that in your analysis Denise you speak also from the Pontifacian near Sekatola, which is also a university that's very elitist.

408
01:21:53.000 --> 01:22:01.000
It's not only that you don't have indigenous people, it has no no people from regions for example, because Chile is very centralized.

409
01:22:01.000 --> 01:22:20.000
And so in this sense, the, the context here in, where we are talking from, the academia is much more diverse when you were talking about.

410
01:22:20.000 --> 01:22:36.000
So we have more Mapuche people here in the academia and many are activists people here in the academia and many are activists, others have the name and the academia and many are activist others have the name and the tradition but it's much more diverse in this sense that it was This more or

411
01:22:36.000 --> 01:22:44.000
less a comment and also a question when you do your now this is just auto-to-endographic like trajectory.

412
01:22:44.000 --> 01:23:10.000
Do you, position yourself also being talking from, Pontificial New York City, like being aware of that your context your academic context is also a very close context it's quite difficult to go and be a.

413
01:23:10.000 --> 01:23:11.000
No, no.

414
01:23:11.000 --> 01:23:16.000
I don't know if I explain myself. Well, maybe I should do the question in management. And that's when.

415
01:23:16.000 --> 01:23:23.000
Yeah, yeah, thank you. Yeah, yeah, I kind of understand the questions. If not, I can answer the questions.

416
01:23:23.000 --> 01:23:37.000
If not, I can answer this point. But, III, say, my story start in Tamuko.

417
01:23:37.000 --> 01:23:49.000
I study in, and then a study in Santiago and then in another country and they come back and then I'm researcher.

418
01:23:49.000 --> 01:24:00.000
So I don't have a link with and a university yet. So my autumnography was from my trajectory in my space in diverse universities.

419
01:24:00.000 --> 01:24:13.000
And I took that example because I know that a book and the Nursera Catalika has this kind of program, a new program from this year I think or last year.

420
01:24:13.000 --> 01:24:21.000
So. Yeah. I'm from so I know that it's very centralized.

421
01:24:21.000 --> 01:24:33.000
How we discuss in academia. So at least in my case I tried to put in conversation what happened with ingredients because I was very centralized.

422
01:24:33.000 --> 01:24:41.000
We need to deconize and also the centralize academia. So I'm totally agree with you.

423
01:24:41.000 --> 01:24:51.000
Yeah. As far as I know, there are many people in academia.

424
01:24:51.000 --> 01:25:08.000
Who are identified as Maputo or Indigenous people, but also. Also, when you when you ask me I thought well, also has to the gender has also.

425
01:25:08.000 --> 01:25:21.000
Very important variable here because many of, I think that many of people who are in academia identifies indigenous people more are men than women.

426
01:25:21.000 --> 01:25:37.000
So maybe. We can, research about that and see what happened over there because, There are many variables.

427
01:25:37.000 --> 01:25:48.000
And in the US, of course, They are not considered in the academy right now. So yeah, thank you for your question.

428
01:25:48.000 --> 01:25:51.000
Thank you.

429
01:25:51.000 --> 01:26:05.000
Thank you, Denis. Do we have any other questions? Elmo who is there in person if there's someone else in the room and you can ask questions.

430
01:26:05.000 --> 01:26:18.000
If not, I would thank all the participants and all the presenters. Thank you very much for giving us the pleasure of having you today or tonight or in the afternoon here with us.

431
01:26:18.000 --> 01:26:24.000
And. That's it. So. I hope you had a great time.

432
01:26:24.000 --> 01:26:25.000
Thank you very much.

433
01:26:25.000 --> 01:26:26.000
Thank you. Bye.