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I'll start again. So thank you, Carl, this will be not the first time, he has to jump up and help me out with the technology, I'm sure. So apologies to those online. Hopefully, I'm off, you know. You can hear me.

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So on behalf of everyone gathered I'd pay respect to the spirit of country here in Nam, where we're meeting, I acknowledged the past and present Colon nation. We're onjury by Warren as the sovereign people. Here

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the cultural knowledge holders who maintain and promote the nam aboriginal law, customs, customs, and custodianship, responsibilities for country and the people that country continues to sustain generation after generation into the future. For 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 contribution

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to knowledge in the discipline.

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So

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to.

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okay.

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thank you. So we've got a really interesting

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session to look forward to this morning. That came about as I was discussing earlier with some of the presenters.

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came about as a consequence of a real interest in some of the issues and contradictions in relation to human rights and tourism.

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So our first present presenters today are Oscar and Anne from the University of Tasmania, and we've got a few presenters in this session

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that are interested in this important topic.

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So Oscar and Ann are from the School of Social Sciences, and I will hand over to them

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just

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just a couple of those. Okay.

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you get this stuff which one minister.

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I'm doing the introductions all of a sudden, because I realize you come for that.

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So thanks so much, Brian, for us, I think, as a terrible for the session that

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that we put together and kind of against our presentational

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the session on the role as well, and this little project is a conceptual project that and I came up during covid times, I think, because we have shared interest in

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in human rights and destinations, and like to travel to destinations that are not particularly friendly to.

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There is groups of people. So from my from my perspective with the Lgbtqi bus communities.

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and also had a personal interest because of your friend that works for it used to work that the United Nations would mention against law, and maybe you want to say something about it as well. Yeah, I guess part of the genesis of the project was that I was sitting with my friend, and she headed up the International

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Committee for the Prevention of Torture, and she was talking about how she spends a lot of time meeting with the leaders of countries to try and convince them to stop torturing their citizens in essence, and she said that one of the things that it often came back to was having to make an argument about the economics, and how, if they would stop the torture of their citizens?

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One of the only successful arguments that they could make came back to economics. And she said to me, Anne, do you think that we can make a case around tourism, and whether, if people were more respectful towards their citizens, would more tourists come? So that sort of got us thinking. And

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we put our combined heads together and started to investigate this question of why do people actually care about the human rights and human rights abuses that go on in destination locations. And how might we be able to approach that? So this conceptual paper really looks at those things.

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So try again.

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No

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forward. Try making

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that one. Okay.

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Excuse me a completely jet lag this morning. So it's going to take me a while to kind of wind up, and I'll probably keep. Yeah. So a little bit of background is that, as many of us know, we have the sustainable Development Goals, and within them goals 16 and 17 referred specifically to peace, justice, and also to human rights. But human rights filter through all of the Sdgs that

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are currently been spoken about so much.

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but underpinning the notion of human rights as a universal declaration of human rights, and from a tourism perspective.

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And from this project's perspective there are 2 things that interest us in this early declaration. The first in is obviously people's right to be treated with dignity and respect. And the other thing that interest us in this project is the declaration on the right for people to actually move through their own communities and to other

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communities as well. So that was just a little bit of the background that interested us.

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The other thing that interested us particularly when we were in the early days working with my colleague from the International Committee on the Prevention of Torture, was the fact that what we can see in this particular graph. Here is that over time, despite the argument that there is an increase in democratic countries, what we can actually see is, there's, in fact, a decline

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in terms of democracy, and in particular, how people are actually treating their citizens.

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So we have a problem that many destinations through the world, despite being really popular tourism destinations, their their human rights abuses are increasing.

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Excellent. So when we looked at the literature and hard tourism has approached the question, I guess, of of human rights. We can see that there was much of a 5 years on single issues rather than looking a whole holistic, more structural

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approach there. And there is a body of literature

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looking at how tourism, I guess, creates or contributes to what's the in injustices around the world. And it's a couple of examples in the people in the room that have done some research in that space as well. making consing, for example, on the on a workers and

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and they rights in the Tasmanian context, a context or a LGBT guide plus rights that are unpassioned about

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We also saw the code has exposed employment practice on the cruise ships and flags of of convenience, and unfortunately I couldn't attend the presentation, but I've heard that there was a very great presentation yesterday, and that as well. It got a bit of a recap for man

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on indigenous communities, and we will hear from shade today as well, modern slavery, orphanage, tourism, and so on.

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So one way I'm looking at how we can address the I guess human rights in in tourism is looking through this frame of framework for addressing injustices. And it This proposed model came out just the other month by Rasakar Higgins as bureau, and and put together a special issue on injustices

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in in in tourism. So that kind of proposes transistible and really critical lens to look and help inform about the just and equitable practices

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in tourism, by kind of drawing from a variety of different disciplines, including the peacemaking, environmental justice and

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and so on.

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There's also a body of research that looks at how tourism can actually help

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in I guess, solving some of the human rights issues. So in particular research, I do on Lgbtq plus events in rural and regional Australia. So, looking at how that enhances actually the social capital, and how we tend not to think that you know the outback is

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all kind of macho and intolerant intolerance towards the Lgbtq community. So in particular, I looked at Broken Heel Jacqueline, facing on Broken Hill.

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a small regional mining town in Australia, and Alice Springs course known as the Lesbian capital, apparently of unofficial Lesbian capital of of Australia. Now so

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So we see that tourism creates this kind of

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niche for also for opportunity to educate tourists about human rights, but not just tourists, also the the the local local communities.

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Okay?

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So we kind of know how tourism can create injustices, and perhaps somewhat how to address those injustices as well. But that's not really what we were interested about by doing this particular project. So we are interested in understanding whether tourists can care why they engage in certain activities. Why do they go to countries such as, for example, North Korea.

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or even indeed Valley, which is a a destination that Australians love a lot. or why do people engage in orphanage tourism, and why such practices still exist. And here we have a list of countries that are currently causing great concern to to Ngos and international.

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I get a non-governmental bodies as well because of the human rights, and this is drawn from the United Nations Convention against torture as well. So, for example, these are some of the countries that have been listed. So the Gambia is very popular amongst the Uk visitors, and we know of the issues that Iran, India, young Martin's in the

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right.

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another place that's interested us. Through this research at the moment is Saudi Arabia. So many of you might have seen a lot of media on a company called Neon and Ne. are basically developing a new Dubai who, like up near the Jordan border on the Red Sea. They've put around 500 billion dollars into this development. And it's been supported by the current Sheikh and the leader of Saudi Arabia.

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So Neum is really quite an interesting and case study when we think about how the cognitive dissonance or the issues that people and tourists in particular have to face, or may have to face in the future when choosing to go to this particular place.

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As many of us know, Saudi Arabia's human rights records are fairly poor in terms of how it treats women Lgbtqi plus people, and also until recently, Christians. But there was just an article that came out yesterday in the New York Times on Christians travelling to Saudi Arabia. So in the last 5 years, since, I think it was 2,019, Saudi Arabia opened up its borders to leisure tourists

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and said, Come on in, and they are planning to open neon in stages, and one of the first stage developments will be simila. This is due to open in 2,024. This is an artist's impression of it, and it's about the first of around 5 hubs that will open

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this one is particularly aimed at attracting tourists. So the interesting thing about these particular development is that they have embraced Western culture.

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and they all. The advertising is about sort of Western, you know, faces coming into these places wearing Western clothing. And what really interests us is, how will this actually play out in the minds of visitors. The story in the New York Times that came out just last night that I was reading was about Christians who have started to actually claim that there are many special places in terms of the Biblical stories

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in and around this particular region, and how, until recently, it was illegal to put up a Christmas tree. But now there are tourists who are beginning to come into Saudi Arabia. So we are really interested in how is this going to work in the mind of the tourist? And

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in particular, why is it that sometimes we choose to actually ignore human rights abuses when we travel. There is a little bit that's been written in the literature on this, but not a huge amount that's actually bought it all together and consolidated this knowledge.

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We, of course, know that some people actually are simply just not aware of human rights and torture abuses. And this has been written about in the literature

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and that it's been argued that, you know, there's this social responsibility to actually get information out on human rights abuses. And sometimes people just simply don't know.

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We also know that in the mind of the tourists, when you're making a decision whether to travel, and if you've got a choice of going to a destination which is really cheap

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versus a high end destination, particularly at the moment where we've got rising mortgage costs and an increased cost in living. The reality is that sometimes we let go of our morals when we're making decisions about something which is a holiday, where we want to leave our daily lives behind and just have a good time, so that plays out in the mind of the tourist.

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Another thing is also anonymity that you know this is a notion of travel is about having an experience again. When you leave the constraints of daily life and your home, you can go away and just be a number and sort of sort of put your head in the clouds and not think about what is actually happening in the destination. So essentially, we're we're pleasure seekers as tourists. And that's got to be playing out pretty heavily in our decision making.

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We also know there's been literature that's been written by Hudson on the ethics of travel, and these different approaches, and the moral choices that we have to make the deontological approach which talks about, you know, people who make decisions based on on principles

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versus the teleological approach where tourists actually make ethical decisions, where they're kind of raying up risk and benefits. And these are decisions that go through the minds of tourists that's been discussed in the literature.

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And there's also literature out there on cognitive dissonance theory. Again, when we sort of know that something may not be quite right, perhaps in terms of how the destination treats its local people. But we do what we want to do anyway. And Ken Singh and I have been probably living that dream over the summer when we went down to Antarctica, and we saw that play out again in the minds of the visitors down there, not in a human rights context.

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but in relation to environmental issues that are facing. So these are the things that have that have been discussed broadly in the literature. We also know that there are social demographic factors that play out in the minds of sort of whether we actually know about human rights abuses. and again, when we're having to make these financial decisions.

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we also know that self-identity is a really important motivator when we're having to make decisions so often, we, you know, our self-esteem comes into it. Sometimes we want to be known to be making a choice of going to a place or not going to a place based on the way in which they're treated. They treat their their citizens. So this has also been discussed.

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But all of these many of these issues within the tourism literature have been discussed within other contexts, not so much in terms of why people make choices to go to places when they may, or and whether they do or do not know about the human rights abuses.

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We also came across in our exploration an interesting piece which is a theory called the Taxonomy of Terror.

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the taxonomy of terror looks at the decisions that tourists make. And again, that was in relation to locations that may be susceptible to terrorist events. But we thought that this was really interesting, and it might be applicable to our particular study, because it says that tourists are really sensitive to the frequency of particular events that occur, and also the the level of organisation where, in this case terrorism occurs.

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But when we apply that to the notion of the decision making that we go through to true as as tourist, or we. We're trying to decide if a location is safe.

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perhaps we have to think we that might play out in our mind as well. For example, if you're Lgbtq i. Plus, and you go to a destinations such as Saudi, Arabia or Dubai, the the way in which they treat their Lgbtqi plus people. How often people are punished for their for their choices.

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and you know the way in which they are punished. Maybe that's something that also plays into tourists opinion when they are making decisions, whether or not to go to particular places. So risk is a significant factor as well. We feel

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out of time. We don't. I'll be very. We're quick, so just summarizing it. What we we kind of looked at it all the frameworks and and spoke about we kind of came up with 5 possible ration. Now as to how tourists engage or not engage with particular destinations.

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So sometimes there's pure ignorance that people are ignorant about the human rights abusers.

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or any kind of analytical behavior from.

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I guess, come inside of one of you, and they travel to those destinations. people don't care. They generally don't care about the human rights abuses. They just go there anyway. denial. So actually, not people thinking that those kind of things might happen in this nation's gaze. So people actually going to places to experience. I guess

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I would put it as an oddity of a particular destination, like one example comes in mind, would be North Korea, and why people travel and support the regime there. It's obviously the guys and experience of of of the country.

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But also there are people who are genuinely boycotting and not going to certain destinations as well based on whatever the moral stance, they take very quick summary. That. So I guess what we want to do from now is to build on this, and actually do some empirical research that we'll explore and build upon those possible 5 rationals that we've just begun with.

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and to try and understand the complexities that play out in people's minds when they're trying to make decisions on where to go. And, as I mentioned, we know that risk aversion is a major issue. We do know that a son amongst tourists there is some conflict often playing out in their mind.

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and we also know that people had this sort of There was a lot of positive and sentiment, and hope around Covid that it had enhanced the way in which we might see tourism and tourism destinations. But whether or not that's actually played out in our decisions, particularly in the face of revenge. Travel we don't really know. So that's really what we're going to be doing in the future to flesh out these concepts that we've come up with.

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So thank you very much

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my questions.

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So we

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so what I might do. Yeah. So but what I'm gonna do we? Let's I know that, many of you know, and an Oscar. So I'm sure if there's time at the end. Let's get back to it. But I'm being like a really vigilant time. Cap. I'm taking this role really seriously.

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But that that was a really fascinating discussion, and a great way to kick off this session. Because I think it's We've all kind of brought different energies into the room this morning on day 3 or 4 of the conference. So so I thank you both very much, and I'd like now to

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welcome Shay up to share her presentation

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shades from the College of Human and Social Futures at the University of Newcastle. And if you, if your talk can be 15 min and we'll have time for 5 and 5 of questions, and I'll give you a 5 min warning. as I did before.

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Okay.

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all right, just make sure these slides work. All right.

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Okay. we Abu Ghattiyugu. Hello, and welcome Bhabi, you, Tirashe, not to bit of Iwata, my Golban. My name is Shay. I'm a bureauc. I war my woman, and I speak my country's language, Gatin.

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I want to start off by acknowledging today that we're standing on the unseeded lands of the culmination of the Raj. We'reong peoples one you bulw, one, you Bulganila, one you bulw one, you bulk, and Yi Ni and Barbara. This always was and always will be, aboriginal land.

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My presentation amplifying aboriginal voices, forward voice, and the Citizen's Social Science agenda is a culmination of 2 major studies within my Ph. D. Research, supervised by Associate Professor Tamara Young and Dr. Margaret Hook, at the University of Newcastle, Australia.

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my Ps. Your research is focused on indigenous voice and empowerment in tourism, with an exploration of creative, decolonizing methodologies and embracing indigenous ontologies.

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So we all know that indigenous peoples and their cultures have long been commodified within the tourism industry.

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But despite this, it's only research over the last 2 decades that have really brought attention to the idea that indigenous peoples have long remained voiceless in tourism, research and in practice

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and overall, there's been a push to include indigenous voices and government policy and academic research which has been increasingly highlighted by tourism researchers since the 1990 S.

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In 2,012 and 12 in particular. Nielsen and Wilson called the attention to the lack of indigenous voice within tourism, in the development of their topology, of the presence, role, and voice of indigenous peoples within tourism studies, and in this they claim that the voices of indigenous peoples and their engagement in the tourism industry are still rarely heard beneath that of white or Western academics.

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and we can still see this today with the work of hutch, some of anyone scavens calling attention to the lack of indigenous voices in conversations on resetting tourism, in the wake of COVID-19.

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And we can really see this push for the amplification of indigenous voices in tourism studies emerging from the critical turn with academics, scrutinizing what they know and how they know about tourism as well as in the research agenda of hopeful tourism. Emerging later. But more recently, we can see this embedded in the recent calls for citizens, social science within tourism.

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Now, Citizen's social science has been defined as the collaboration between experts and non experts in investigations, asking questions, collecting data and interpreting results.

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Citizen's social science has been explored in relation to hopeful tourism in the past. In the 2,015 work of Proseener Al. But has resurfaced recently as hardier our call for the research agenda to humanize and socialize research by educating and empowering citizens to co-create and co-own knowledge.

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This has been said to be a sorry. This is said to fulfill a gap within tourism research whereby creative, qualitative participatory methodologies have been long underutilized, and it steers away from researcher as the expert, and instead positions the researcher as the facilitator where participant voices can be amplified

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and participant reflexivity can generate more nuanced insight into their lived experiences.

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But what does this look like in practice? And I propose the methodology of photo voice as citizens. Social science in action.

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So photo voice was originally introduced by Wang and Boris in 2,003, 1,984 as photo novella, a qualitative participatory research methodology.

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photo voice integrates empowerment education, feminist theory and documentary documentary photography. And in this uses people's photographic documentation of their everyday lives as an educational tool to record and reflect their needs, promote dialogue, encourage action, and inform policy.

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But it needs to be noted here that photo voice as a long-standing methodology in the toolkits of health and Education researchers has a strong undertone of social justice

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rather than providing health specialists, policymakers, and photographers with cameras.

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so do voice seeks photographic documentation from those with little access to those who make decisions over their lives with Wang, noting that while a country woman normally could not hope to have an audience with her policymaker. Her. Her photos can

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90, 96. Wang identified 3 core objectives of photo voice, firstly, to empower participants to reflect upon and record their lives, and in this identifying their community strengths and concerns.

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Photography is claimed to be a medium through which the community can reflect upon itself reveal social and political realities, and then these images can be a source of empowerment, as the dialogue of the group often affirmed the struggles and the insights of the individual.

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The second objective is to increase so participant knowledge and provide education with photo voice, even being described as an educational experiment by Wayne.

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It's argue that collective knowledge followed by action, arises from the shared experiences of the group and an understanding of the dominating institutions that impact their lives. And the third objective of feder voices to reach policymakers using participants, reflections and photographic records and photo voice ultimately aims to give marginalized groups. Political power.

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Sutton Brown, in 2,014, really emphasized this objective, noting that in studying marginalized groups that have been so, that have been silenced in the political arena and in having the intent to benefit these groups. Photo voice includes an explicit political agenda

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and overall these objectives aligned to that of citizen social sciences hardier our claim that it offers an opportunity for consciousness, raising and education among research participants as well as a stimulus for social action.

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To further explore photo voice its ability to embody citizen social science and its implementation within tourism studies. So far I conducted a system acknowledged to review.

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In this I searched for the term photo voice within a NASA. So A and a-star journals across tourism, leisure disciplines, and only included articles that actively implemented the methodology, and this only resulted in 12 journal articles for analysis.

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This revealed only 3 published journal articles in tourism, and

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The sorry leisure discipline has been implementing the methodology more with 9 published journal articles. But I want to note here, too, that photo voice has not just been prevalent within one particular journal, and instead, it's been published across across a wide variety of tourism and leisure journals.

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This really emphasizes the underutilization of the methodology, particularly in tourism studies. But I want to particularly showcase the studies that have utilized methodology thus far, and their embodiment of citizen social science.

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so, firstly. citizen social science

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calls for the selective recruitment of citizens training them in the project and ensuring adequate compensation. whereas photo voice often requires rapport building within communities and uses a convenience or snowballing technique. Participants are often invited to an induction or orientation session. To understand the scope and the ethical considerations of the project.

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and citizens are often compensated or awarded for their time.

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Secondly, citizen social science calls for the co-creation of methods that reflect their needs, and photo voice in and of itself is an adaptable research process with photo voice studies, often using other methodologies in tandem, including interviews and focus groups as according to participants needs.

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Thirdly, citizen social science calls for citizen-led data collection, including regular meetings for ongoing reflection and monitoring of progress, while photo voice allows participants to take control of the data collected through their photographs and social media has often been found to be really successful in monitoring progress and connecting participants throughout.

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And, lastly, citizen social science calls for the co-analysis of data.

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 sorry we're on up to including the co-production of appropriate research outputs. And within photo voice focus groups and interviews are often merely researcher, facilitated with interpretations captured here in forming analysis. But pure participant-led data analysis has been used in studies like Rogers, 2,017 study that I want to revisit with you in a minute.

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Some other interesting findings from this literature review include

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this chart illustrating the spread of Freder voice publications over time, while leisure has adopted the photo voice relatively early, and has consistently published the methodology. All tourism journal articles were published very, very recently in 2,021.

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This figure maps the locations of photo voice studies across the globe. and it not only showcases the applicability of photo voice across a variety of regions, peoples, and cultures. But it indicates that academics are increasingly utilizing photo voice to empower typically unheard groups in the West rather than purely undeveloped or developing nations of the world. Like in early photo voice studies

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across the sample photo voice was often recognized for its ability to document the needs of participants, catalyzed change to reaching policymakers and facilitate participants. Reflection

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Further benefits of further voice were noted as reducing power imbalances between researchers and participants, positioning participants as experts.

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allowing participants to shape the research and building capacity among participants, and, according to Maldon and Mayor, in 2,021 photo voice demonstrates that all people, regardless of their marginality or relative powerlessness in society, have a voice and are able to express it when they're given the tools to do so.

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And this is what brings us back to photo voice and its ability to amplify the voices of indigenous peoples. Having been recognized for its ability to effectively and safely engage indigenous peoples in research with the growth of photo voice. A is particularly focusing on traditional owner groups across Australia, alto, and New Zealand, Canada in the United States.

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In this photo voice has been recognized for its adaptability with work in the space over the last decade, attempting to indigenize the methodology and including the development of culturally safe adaptations of photo voices. Well, soon to first nations, peoples Canada as well as closer to home in the development of photo yarn by Rogers in 2,017.

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So Fido yarn was pioneered in a study, engaging aboriginal and milder youth, and builds upon the previously mentioned strengths of photo voice to build capacity among participants and allow participants to shape the research.

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But instead, it goes further, allowing participants to share decision-making power of the research project and allowing participant control from start to finish.

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Further, Rogers, as an aboriginal woman.

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noted the importance of research and participation and reflexivity in the project, allowing personal insights and interpretations. and instead of using focus groups or interviews, photo yarn draws on the power of yarning

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as a culturally safe space to further break down the power relationships between researcher and participants.

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And this is what brings us back to my own project. Here are voices which is aiming to explore aboriginal place identity in relation to a whoppable country which is the country surrounding the growing tourism. Destination of Newcastle and New South Wales.

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In this I want to critique some of the current portrayals of the region as an up and coming aboriginal tourism destination. I began recruiting earlier this year, seeking aboriginal youth and approximately 10 to 15 participants.

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This study involved a commitment to taking photographs, keeping photo logs, and following up with the ironing circle, and a proposed participant led exhibition, adopting much of Roger's photo yarn process.

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I'm currently in the redesign phase of this project following an unfruit for recruitment, and I thought it would be beneficial to share some insights and reflections on implementing photo voice with you.

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So, firstly, while challenging me to develop and understand some of the intricacies of my project and methodological design.

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The ethics process was very long and arduous. It was 7 months long, in fact, which is a lot for a Phd. Student.

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During this time I became increasingly aware of some of the roadblocks encountered, particularly by my aboriginal research colleagues in attempting to engage with communities on research projects, especially in using innovative and creative methodologies and approaching research with an indigenous twins.

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secondly.

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the research process was really really challenging to communicate

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at the expectations of the Ethics Board in communicating the intricacies in my project, came at times at the expense of the accessibility of the information to my participants.

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My participant information statement, for example, ended up being a 13 page long in-depth document, with academic literature scattered throughout. and I feel that it was due to this, despite support from various community organizations and university departments. That recruitment Generated very limited interest

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in approaching future. Put a voice, projects for the indigenous peoples. I want to hear some of the sentiments of researchers attempting to indigenous photo voice previously in saying that photo voice is not a one-size-fits-all approach to research with indigenous peoples.

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Photo voice has been recognized for its adaptability to fit the needs in the cultural context of the community and the research design should be a collaboration between researchers and participants.

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On this, the collaboration with our community organizations is key not only for the ease of accessibility, and engagement with the target population, but also to ensure ongoing accountability of the research

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as mine identifies, a key objective of further voice is action.

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and researchers should remain accountable to ensure that the benefits of the research transfer to the community

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ensure accessibility of information, not only in regards to recruitment, but also in completing the loop. As we all know, research has historically focused on indigenous peoples without providing an accessible or impact for communication of findings.

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and lastly, in echoing some of Hadi Al's points of concern in engaging indigenous peoples in citizens, social science, the negotiations of power, access to resources and ownership of data should be at the forefront in engaging indigenous peoples in photo-revice projects. It's particularly important to acknowledge indigenous cultural intellectual property and consider this throughout the project, not only in collaboration with participants, but also with other indigenous stakeholders in the research.

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To conclude, I want to sincerely thank you. I have a QR. Code there. If you want to see any of my other research or review the slides.

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thanks you.

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So we've got 5 min for questions. So we'll start with retina and then come to yours.

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So yeah, please, yeah, thanks.

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Thanks enough that no worries. I really enjoy your presentation. And oh, my gosh, I feel for you 7 months and index process. Okay, so 2 things related to that, yes.

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Do you and your supervisors feel satisfied with the process at your university, and there's the representation of aboriginal people on the that need to fundamentally change. And the second one is put an idea like a Fiji and colleague with me when she did her Phd. Research back in Fiji with its requirements. University. And maybe I don't know. Maybe New Zealand universities are better at some of the indigenous

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issues and issues around ethics and open to different creative methodologies. I'm not sure but she had a cultural discernment group back in Fiji, too. That's what she called it that that we're going to keep an eye on her during the process with whom she was going to be checking in and in every step of the process

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that was more important to her than the University Board. But anyway, yeah, no, definitely, thank you so much your question to answer the first one. I

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definitely have some doubts about the ethics process at the University. I've been talking with a lot of aboriginal research colleagues. And we're actually looking at putting a reflection paper together on all our experiences and dealing with the ethics process as young aboriginal researchers.

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A lot of the issues that I encountered were from the business school. It was sort of a barrier that I have to get through to be able to get to the Indigenous Board to review it, and I got a couple of interesting questions like not being able to use the term aboriginal. I had to use the term indigenous, which I found incredibly offensive. it wasn't culturally, it wasn't a culturally safe process at all, and I had a lot of lot of trouble dealing with that.

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 To answer your your second question, I did have an Advisory board that I put together of all different aboriginal academics at the university as well as because Newcastle is a very culturally diverse space for aboriginal peoples. I included elders from all regions around.

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I'm also a secretary on the on an Aboriginal corporation board. So I would constantly present my research and get feedback with them as well as an indigenous

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education Center at the university. So I had a lot of community consultation throughout, and I wanted to keep accountable to them throughout the research process. That wasn't

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their knowledge wasn't exactly looked at

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favorably in terms of the ethics process. It wasn't really recognized throughout, which was a little bit of a shame.

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yeah, I really wanted to keep that up throughout.

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What else you have to say? I think that's pretty much it. Yeah. But unfortunately, yeah, thanks. I will just really quickly join. I just raise to a hand so the mic can come to you.

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shay! Excellent presentation! Well done! My questions about it. It could be a little bit awkward. So you've picked a methodology to access voice of indigenous.

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I'm wondering why you've chosen to pick a technological

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time or digital type mode

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rather than something that would be more an empathy with

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methods that indigenous might communicate. So, for example, practices

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yarning, obviously yarning is part of it. But weaving art.

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you know, more practice-based. Yeah, that sort of makes sense. That's a really good question. so I want to include that a little bit later on. It's really going to be in consultation with the group that I end up recruiting. I would love to do some waving with them eventually and integrate that into the methodology as well as some drawing. And we've talked about mapping as well. I'm working with an indigenous education

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center called puree at the University of Newcastle, and they've done a lot of work with indigenous drawing. weaving. They made possum skins with of its students a little bit. so yeah, one working with a group that are very much pushing for that in terms of using a digitalized methodology.

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Really, in accessing youth, I wanted it to be using a tool that they were really familiar with. I originally I was looking at getting them to take photos graphs with their phones. And now I'm looking at it, using a younger group. And we're going to go out and take photos with disposable cameras. So they're really enjoying the novelty of going out and and taking photos with a yeah, a mode that they've never really experienced before. But yeah, thank you so much. Thank you.

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Thank you that was really interesting. And I'm going to. We're jumping now to an online presentation. So I'll be

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my trusty assistant again.

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It

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you like to share your screen.

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So we've got Richard next. Who's going to be talking with us about tourism's healing power

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and all we could

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like that. What we're doing, Richard, is 15 min and 5 min for questions. If you're happy.

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Richard Ek: Yeah, with that set up. Yeah, I'm happy with that. Thank you, Becky, for

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Richard Ek: giving me the the floor.

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Richard Ek: You're welcome. Yeah, we're a bunch of people on this paper, but these 2 of us who will do the presentation myself. And

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Richard Ek: and

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Richard Ek: I will kind of. I share the screen. I do it now. But Jana will start the presentation, and I will finish off

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Richard Ek: the second half.

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Richard Ek: So please. yeah, man. go ahead.

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Janne Sirniö: Thank you.

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Janne Sirniö: nice to be here. So we are actually here, sitting in the Northern Sweden, in Northern Scandinavia.

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Janne Sirniö: in the sock. Me. That's the indigenous lands and the our CD. Is Kirona. It's the mind that is about to be moved.

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Janne Sirniö: Also. Next to me she is actually

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Janne Sirniö: the one who so idea this some betrayal of the years is basically so she's part of that

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Janne Sirniö: project them. Of course, I wanted to that she would.

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Janne Sirniö: Maybe that's now. So

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Janne Sirniö: we have indigenous routes both of us, of course. So

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Janne Sirniö: a when moving. looking into tourism is a healing power. It's all about the

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Janne Sirniö: truth and reconciliation processes in Sweden, and it might be a little bit problematic to say reconciliation, because you

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Janne Sirniö: that hasn't really started yet in Sweden, and we are still struggling with the truth, commissioning and

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Janne Sirniö: be a little bit ahead of the processes, but it's it feels good to be little bit ahead. And and

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Janne Sirniö: we see this is really good. So reconciliation Tories in Northern Sweden. It's a embedded in the region of so in indigenous traditions and authentic nature. And this is a side by side with heavy growing industrialization.

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Janne Sirniö: And this is a

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Janne Sirniö: from a perspective of the slow tourism and the ongoing industrial. So violence and escalating place, the destruction

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Janne Sirniö: which drives people away from the traditional land. So this is what is happening. Basically.

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Janne Sirniö: So the increase demands from a indigenous populations to redress colonial interest is the same tourism as a more sustainable source of income to mining. That's one thing. So tourism has gained attention because it also relates to cultural heritage and traditions.

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Janne Sirniö: and gives the indigenous a voice and strengthens the value of the entire region. Otherwise it's like, yeah

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Janne Sirniö: by, while we always only in natural resources. And that's it. So it's a sad story, of course, but while there are plenty of jobs, the fundamental services in society, they are compromised as profits do not stay in the region. So it's a common common thing that happens in indigenous months.

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Janne Sirniö: So our idea to project some a trail of tears, it the presence, a peel image, and an off, and go already on path It encourages visitors to see the contrasts and build opinions by learning from history and experiencing the habit of or living conditions.

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Janne Sirniö: We are kind of asking here, who could they walk in trail remind visitors of history, and bring to us this.

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Janne Sirniö: and what kind of healing qualities would be related to tourism?

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Janne Sirniö: So in this image the the the last name is useful. yes, this one this. Me in yellow. And the blue lines are also. It's about this for the displacement from from north.

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Janne Sirniö: and

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Janne Sirniö: the longest

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Janne Sirniö: dislocation, like 600 kilometers away from from the traditional lands. And this was ongoing 20 years.

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Janne Sirniö: And it's about psalm is some is they are a semi, nomadic, indigenous community in Scandinavia.

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Janne Sirniö: and in the early century a significant part of them was forced away from northernmost Sweden with the promise to come to pristine uninhabited lands further south, with good possibilities for reindeer.

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Janne Sirniö: But it wasn't true, of course not.

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Janne Sirniö: But the dislocated more with the belongings they had to pay with the reindeer, me for other Sami villages on the May on the way, and many they escaped and the manage they basically

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Janne Sirniö: they were more familiar with their mountains and and and

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Janne Sirniö: and for this reason some families must face power, the. And when they arrived in new locations.

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Janne Sirniö: and mainly, if they properly, in the form of reindeer, have been used for payments, and or just

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Janne Sirniö: auntie, where

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Janne Sirniö: forbidden to go back, and without more properties and rain there, so, knowing they have nothing to go back, they have to stay.

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Janne Sirniö: and then others over to places back in the north. Either settlers or some is other songs, and they places where burn because of believe in the inhabiting family spirits. Basically, let's see, it's a quite a quite sad story.

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Janne Sirniö: And then, of course, the creation of the nation states during the early twentieth century, Restrict that sums from using the lands on the other side of the now construct that the border between Sweden and Norway.

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Janne Sirniö: and the force displacement continued over 20 years, resulting in significant cultural suffering and poverty.

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Janne Sirniö: and then you share, of course, with this language violence people were prohibited to speak on native language. So we we can see this

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Janne Sirniö: quite many places around the world when it comes to indigenous lands.

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Janne Sirniö: So we have this. for that we are.

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Janne Sirniö: They compare it with the regional industrialization. So the Northern Scandinavia or subway. It's a several big rivers of the pure drinking water quality.

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Janne Sirniö: and the mountains with the rich ecosystems.

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Janne Sirniö: And the entire region is a huge conflict zone, actually to the different views on natural resources and sustainability. And it's like it is 2 different, the fundamentals and world use. They don't comply, they they really in conflict.

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Janne Sirniö: and they they also, in many perspectives, counterparts to each other. So it's somehow to be a a balance. But while indigenous people, to protect the lands

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Janne Sirniö: for existential reasons against the new green industrial colonization with mining and the forestry and the wind. Far so

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Janne Sirniö: the domain, I think. Geo. Political setting the demands natural resources to be extracted even more while leaving pollute, devastated, and often quite sterile landscapes for local populations to deal with. It's not only for the indigenous it. It's a everybody who lives here, basically.

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Janne Sirniö: So to me.

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Janne Sirniö: it is based on this forcefully dislocated indigenous. Some is historical paths from north to south. and the the part is still on unmarked trail.

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Janne Sirniö: but it goes through pristine and violated landscapes we like to

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Janne Sirniö: if this contrasts

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Janne Sirniö: and

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Janne Sirniö: it frames this ongoing conflicts through nature's lens, basically.

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Janne Sirniö: And it offers a different perspective of societal development. Basically.

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Janne Sirniö: So

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Janne Sirniö: there are these anonymistic volumees. what is the optimistic animated the

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Janne Sirniö: place or space.

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Janne Sirniö: and this becomes accessible to the the magnificent landscape.

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Janne Sirniö: and these are

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Janne Sirniö: admired by most visit or some local population, because they are very spiritual and have a strong healing qualities.

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Janne Sirniö: And the

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Janne Sirniö: we add here a storytelling and dreams. Dreams are very important. They are closely related to the landscapes and and also shared in the in the context, of course.

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Janne Sirniö: So

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Janne Sirniö: what we are speaking so it's like an approach

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Janne Sirniö: to Tories me

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Janne Sirniö: from a slow perspective. It's not the. It's about reconnection with the humans, inner nature and other nature. Basically.

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Janne Sirniö: So it is about the

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Janne Sirniö: reconciliation in that perspective. It's with an idea of

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Janne Sirniö: saving valuable natural places for the future. So this is basically what we are

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Janne Sirniö: doing here, because, idea of some betrayal of the

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Janne Sirniö: and the you would continue summarizing.

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Richard Ek: Yes.

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Richard Ek: so

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Richard Ek:  So I mean, the project is very much about kind of imagine

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Richard Ek: a trade. So we we're not trying to implement or or materialize it. That is not

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Richard Ek: something we can do for a lot of different reasons.

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Richard Ek: but imagine it, and kind of unfolding the Ids and the pro and cons. It's on the ethical considerations in relation to such a possible

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Richard Ek: a walking trail. And

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Richard Ek: we have kind of focused upon this area the the very kind of Eastern part of sa me in in within the context of the Swedish State.

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Richard Ek: But you could say, is the the most marginalized part of an already marginalized region

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Richard Ek: in Sweden. So this is the

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Richard Ek: this part of of sad me. It's not montaneous, it's not. It's it's

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Richard Ek: it's not. It doesn't fit into the stereotype of of the mountain and rain dears and stuff.

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Richard Ek: It is more kind of yeah.

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Richard Ek: Forest based reindeer herding, and so on.

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And here we have. The the

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Richard Ek: Interests are particularly strong here

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and there is already a trail here

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Richard Ek: the lustodius trail that runs between Lanavar and Lion about 50 kilometers.

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Richard Ek: and our idea is to actually reappropriate that trail because Lustodius was a Swedish priest

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Richard Ek: with the mission to Christianize to some people. So we're thinking about kind of

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Richard Ek: well, it's a kind of a cultural reappropriation to project or imagine that the trade could actually be situated there.

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Richard Ek: and

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Richard Ek: this relates to to the. to the the final slide, and and and the

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Richard Ek: how to connect, to to to the to the same of this issue, this track.

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Richard Ek: but at all scan and and has so gathered.

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Richard Ek: and the

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Richard Ek: absolutely the

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Richard Ek: the then the next is the kind of G my right to is nexus is is something that needs to be

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Richard Ek: elaborated on our phone the further on. But I think what is important

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Richard Ek: to remember here is that the human right discussion in international affairs and so on, has been quite a hundred percent trick.

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Richard Ek: and that usually we're quite fine still, but sometimes it do not. And in this context

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Richard Ek: we could see that

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Richard Ek: considering a stage walking trail, a tourist trail as a way to

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Richard Ek: as as it's kind of a a means for for increased justice, and and

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Richard Ek: an increased human rights for for the the, the silence people in the North Sweden. We also need to kind of include nature and different kind of animistic ontologies into the

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Richard Ek: reasoning.

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Richard Ek: So if we could ask, for instance, questions like, how could connectedness to to Nature's and her voices be unfold through, and and an animated trade? Not just not just a a tourist train, but the trade that is actually animated, according to the traditional ontologies of ingenious so many people in the in the North.

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Richard Ek: And, second, how can a slow tour is in this case a trail enhance the the human rights of the unheard are silenced. So it's kind of a materialistic

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Richard Ek: approach as well as some animistic

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Richard Ek: in relation to the to the context between tourists and slow tourism and human rights in in this context.

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Thank you. Thank you.

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Thank you so much. I think we've probably got time for for one question, and I just really want to acknowledge I think it's like 3 Am. Or something where you are. So I think

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extra round of applause for that level of commitment. So has anyone got a question, the mics moving around? Thank you so much. Very fascinating presentation. I want to say that.

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well, my question is, how long is this trail proposed? How many kilometers? How long would it take for somebody to

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walk. It is the question. And I guess you what strikes me about this presentation as well is that in general.

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most stuff in travel media about the Sammy

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is so positive and doesn't go into this really awful displaced history. So it's the first time I'm actually

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hearing this.

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as an Americans, everything's always how wonderful it is to visit where the right here are.

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So this is this history that I've just never heard of before.

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So so I want to acknowledge that as well. Let's just.

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very, very.

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I'm concerned. My question is really the length and how much time, and if people can be on

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part of the trail or do some of it driving some of it a combination of walking. Just that sort of the logistics of the trail.

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The

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Janne Sirniö: okay.

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Janne Sirniö: yeah, Anna.

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Janne Sirniö: if he imagined, of course. But if it's it's it's an existing, of course, but somehow you could find that it's over 600 kilometers. So it's a it takes time to go that, and because it's unmarked.

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Janne Sirniö: and it this forcefully displaced the trails. They go like. They are not the like traditional trails, but they are like it, just the

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Janne Sirniö: the opposite. If they they go on.

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Janne Sirniö: I like it.

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Janne Sirniö: They like the more more horizontal. They like cutting the the traditional trails. Basically, so a like reaches it. It can be problematic to recreate that, of course. But we will see what the what happens. And of course, it's it's quite the

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Janne Sirniö: interesting that this is. Story is still quite the unknown and an UN.

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Janne Sirniö: And it's still quite the well-known in Sweden, and we are really happy to share this.

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Janne Sirniö: It's actually based on my mother's childhood memories from the the village of Lionel that we had on

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Janne Sirniö: on the map. Yeah, so so it's yeah. And and the, you know all this shame and

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Janne Sirniö: silence culture culture of silence. Basically that that's why you haven't heard about it only the happy

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Janne Sirniö: with ranges, and do all, and stuff

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Janne Sirniö: which is not true. The truth is not the entirely accept that yet. Good question. It's a very good question. Thank you. Thank you so much, and thank you again for your really interesting presentation.

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Thank you.

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So now we've got Wally, who's also from the school of social sciences. And I'm not. I'm not going to give a big introduction because he is going to position himself with

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discussion around his reflexivity, so I will not steal any of your thunder.

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Thank you.

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01:04:49.770 --> 01:05:07.040
Okay. Hello, everyone. Thank you for coming to my presentation today. I'm Wally from University of Tasmania and my 2 lovely supervisors and Kansas, and we and and Hardy. They're sitting there, and my research advisor is heady

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South. Yes.

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and today I'm going to share my story of my ongoing project of Australia's regional skilled migrants and their entrepreneurial choices.

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And well, I'm going to introduce myself a little bit, as Becky were saying, like and this part is quite important for my reflexivity.

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and before I enrolled in Kgd degree, I was a working Highland maker in Australia about 2 years, traveling around Australia, and finally fund my ideal place for living, which is Tasmania, and

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well, very beautiful and full of beautiful nature. So we will invite you to come to Tasmania to enjoy the coffee next year in February.

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01:06:02.350 --> 01:06:27.729
Yeah. And but before my working holiday I just acquitted my 7 years job in telecommunication area. And I was an engineer. So I'm you know, totally different area. Everything is quite new, even this conference quite new. I have to understand the whole context. And I also have to understand the whole context. You know Australia totally, quite different cultures, a language.

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So that's quite an immigrant dilemma for many of us.

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and

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well, My Chinese name is John. But but in non Chinese context I prefer to be called as Wally, because I love the puzzle game where it's Wally and I. We were born in the same year, and this is the name

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was chosen by my wife Vanessa, and she doesn't allow me to change it. But luckily

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she allows me to come here to present my ongoing project, and well, this released me from cooking for her for over a week. Well, that's great.

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but unlikely. Well, I my well, because of the free mobility given by my wife, I can stand here sharing my ongoing project, but my mobility currently constrained by the lectin and the microphone, so I can now to down so well. I'm presenting, as Kanson always asks.

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01:07:36.690 --> 01:08:05.200
So this is quite similar with regional Australia skill migrants, because their mobility are also constrained. Immigrants in Australia rely on their globalizer mobility come to Australia or a life in cities or regional area, but also contribute a lot to local development. In all sectors. I reckon in Australia

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they create a more flex, flexible labor market to mitigate the skills shortage a alleviate to the aging problem in Australia, and also increase demands, bringing the diversity of innovation, and most importantly, they save the money from local community to forces such skills.

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And this makes

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Australia to be a country of wells and knowledge. in 1980 s. Australia introduced a school migration. Since then it's involved a lot. And in in in in 1,996.

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Extra consideration! Give to the regional development well, who are willing to study work and living in a designated regional area in Australia, they will give more consideration to G. The permanent Residency in Australia.

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 But for those original skilled migrants, although they now have an either pathway to get permanent residency, they also have experienced the incoherence of

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the migration policy.

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they are allowed to enter and live in a regional area for migration, or how to obtain the permanent residency, gather nomination from State governments.

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but the visa application processes and the restrictions of trans date and transnational relocation constraint their mobility a lot. In some cases it it is for 8 years

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in this period, if those skilled migrants still prioritize their permanent residency in Australia, and do not want to be. The possible labor

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they have to stay in the original place they are.

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If they leave, they will take their primary residency. They are settling all their lives in Australia in dangerous.

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So during this period they totally not allowed to travel well, to relocate in Melbourne City and Brisbane for a better job.

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And also they are not able to go back to their hometown to take care of their very sick family members.

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well, now the slides demonstrates their endeavors to make their dilemma to be seen by the authorities and public.

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One of my projects aim is to make their voice louder and suggest a better strategies to support immigrants and their peer entrepreneurs.

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other than protesting in public, can speak out through media. They have other strategies.

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they try to alleviate the pain and shorten the period of constraining their mobility. Man, it will have be, have to be more strategic

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and some experience. The engineers like myself, advertisement specialists like my wife and a contents, a role in a bachelor or master degree of social work and nursing, nursing.

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and then work in the same industry for several years, just for a more guaranteed opportunity to get permanent residency. This just because this occupation is prioritized by Federal and State's Territory government, and this is under the scheme so-called regional migration.

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regional scale migration. This scheme.

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this scheme, was introduced into Australia in 1,996 in 2,012, Tasmania introduced additional criteria that give extra consideration to graduates and the temporary residents who own and operate a business

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in Tasmania. This has result in many immigrants applying us, applying to stay as an entrepreneur. this lead to purchase, and the creation of businesses, in order to support a convincing immigration

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application here. Well.

393
01:12:39.410 --> 01:12:49.459
oh, there is no that slide. This is the old version. Well, now, in Tasmania they have a priority attribute

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who are the most needed area to

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for the older businesses, and Therefore

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My research will narrow the focus down to this group of skilled migrants who would like to choose and have chosen

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the smell business pathway. well.

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stories normally have a storyline, and mine is based on the institutional theory and institutionalization.

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and normally refer to make the unstable stable make the uncertainty certain

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and

401
01:13:38.270 --> 01:13:53.050
well. Such institutions not only constructed the reward and the past punishment system, but also creates expectations that determine appropriate actions for all stakeholders involved

402
01:13:53.230 --> 01:14:03.289
and relevant stakeholders may adopt similar structures, practices and beliefs which is called isomorphism.

403
01:14:05.590 --> 01:14:21.339
Okay? well, institutional theory allows to proceed that and mechanism of a skilled migration is a system aiding in selecting the needed intakes of the the immigrants and population.

404
01:14:21.430 --> 01:14:27.980
 but such an institute of institutionalization so have been in

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well, some, some some immigrants, united to this to Australia, have hand over their resume to the authorities, and then gather

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from the Residency immediately. Well, maybe, like Kansas, he is such a privileged person.

407
01:14:48.650 --> 01:14:51.679
but not all of us, such lucky.

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01:14:51.710 --> 01:15:05.709
skilled migrants, the system. Let us know who they need like. I'd really want to be a person like Kansas. So they, then Australia government may need me, but also may not. They will change the policy in the future again.

409
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But this crater creates a model of our direction for the potential immigrants.

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01:15:14.930 --> 01:15:28.140
We can obtain permanent residency by achieving specific goals, and from others experience and agent agency interpretations. We know the shortcut to achieve such goals

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in turn. There are several regular routines that take by immigrants like myself. After 2 years working holiday I know in Tasmania that will be either to gather from the Residency. So I review their website and consulted from agents and my friends, and know all the different pathway to get the permanent residency in in in Tasmania.

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and as I was an engineer, and that occupation is in the occupational least.

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and I try to find a job. But I failed just because my professionality and the credential are not recognized in Australia.

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and then my wife and I consider to be

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entrepreneur, open up noodle shop business and robots. But family I enrolled in the

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so that changed the whole story. Even we transferred enough money to open the noodles shelf.

417
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Well,

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If we try to understanding immigrants, entrepreneurial choices, we have to understand individuals, different contests.

419
01:16:49.650 --> 01:17:00.480
well, this is more important than just to understand the formal institutions that that constraints.

420
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immigrants, choices.

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01:17:05.320 --> 01:17:11.530
and previous theories talked about immigrant entrepreneurship.

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01:17:11.580 --> 01:17:25.960
precede profitability or growth. the core concept for the business and the person on the business, and other than the profitability and growth. Several other factors.

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constraints embrace choices like

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Well, like culture.

425
01:17:32.980 --> 01:18:01.019
 Well, like the the, the discriminative environment, a hinder imminent. From Eco-accessibility to labor market has my experience, my professionality, and not to recognize that in Australia, and then their culture back in back to hometown they may have different cognitive understanding of

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being an entrepreneur, and

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also their local relationship. I mean in like in Tasmania, their co- ethnical network will constrain, but also facilitate their entrepreneurial actions.

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But all of this emphasized on

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those factors overlook the unconditional State, which is a prerequisite

430
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and also the goal of entrepreneurship in Tasmania.

431
01:18:42.000 --> 01:18:55.569
Okay, my research aim is from the institutional perspective. Try to renew the understanding of what constraints, immigrants, entrepreneurial choices, to review the opportunities and challenges that immigrants face!

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01:18:55.760 --> 01:19:18.360
During their immigration as well as the entrepreneurship. Processes, and I'm going to explain why I choose Tasmania because Tasmania is one of the 3 States, and Territory has the similar pathway for small business owners, and the not decrease of the immigration. Tasmania just happened since 2,022.

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01:19:18.520 --> 01:19:35.510
And then why, initially, I choose tourism and hospitality industry. First, it is quite a vital industry in Tasmania creates a lot of job opportunities and contribute to a huge amount of

434
01:19:35.550 --> 01:19:45.880
Gdp in Tasmania, and the tourism and hospitality industry also promoted by authorities of immigration, immigration.

435
01:19:46.190 --> 01:20:00.840
and They also contribute to the inbound tourism development because their innovation, innovative ideas attract different attractive people from different cultural backgrounds.

436
01:20:01.090 --> 01:20:13.879
but based on the institutional theory. Now the projector tries to move beyond just prism and hospitality industry, although my intrigue in that told me

437
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well, my participant maybe clustered in the tourism of hospitality, and do

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01:20:21.460 --> 01:20:30.930
which? Because The this industry has quite a low entry barrier, but also access barrier.

439
01:20:31.220 --> 01:20:43.450
so they can easily sell their business and so on. So my method will be based on UN qualitative research. And

440
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I'm also doing interviews, content and analysis based on social media as well as some government documents.

441
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And well.

442
01:20:54.250 --> 01:21:08.620
my field work has not officially, officially, I officially started yet, so I see Isa Congress as a great opportunity to be inspired by a large cohort of experienced scholars.

443
01:21:08.770 --> 01:21:16.169
So I need your help to inspire me in more readings, theories, concepts, as well as

444
01:21:16.570 --> 01:21:21.640
critiques, which is more exciting in Academia. I think

445
01:21:22.310 --> 01:21:31.100
so. I your help. I hope I can make my Phd. Career more exciting, and I can make a more prominent project. Thank you.

446
01:21:35.240 --> 01:21:42.220
Thanks. I think we've probably got time for one question. If and then we'll go to our next speakers. Anyone

447
01:21:42.270 --> 01:21:44.950
got a question for Wally.

448
01:21:47.000 --> 01:21:48.650
Thank you.

449
01:21:49.810 --> 01:21:50.820
Question.

450
01:21:51.430 --> 01:21:55.590
But this is extremely personal, this

451
01:21:55.660 --> 01:22:02.880
this kind of research. So  you know, have you had

452
01:22:03.970 --> 01:22:10.949
as we talk? I'm at Purdue when we talk about the personal in research, and sometimes

453
01:22:11.760 --> 01:22:31.890
the pushback that sometimes comes from committees and people not taking it. This is clearly serious. It's very economic. It's about the economics of Tasmania, but coming at it from a very personal perspective. Sometimes there's pushback within the Academy for doing that. Women in particular probably experience that war

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as somebody else did LGBT research decades ago.

455
01:22:36.240 --> 01:22:47.060
Push back from that as well. But this is really about you staying in Tasmania. So it's very personal. Are you getting any kind of pushback? Or how are people

456
01:22:47.080 --> 01:22:51.119
looking at that as part of the framing of your research?

457
01:22:52.420 --> 01:22:53.620
A

458
01:22:54.130 --> 01:22:57.409
sorry I didn't really get your question, could you please 3

459
01:22:57.420 --> 01:23:06.170
from it? So this is extremely personal to this. And very often there's pushback, or people

460
01:23:06.240 --> 01:23:09.829
sometimes within the Academy will say, Ok.

461
01:23:10.180 --> 01:23:18.249
I see what you're trying to do. But this is about you, and it's not about the research. So are you getting any kind of

462
01:23:18.270 --> 01:23:21.689
push back or people challenging you about. Well.

463
01:23:21.730 --> 01:23:34.039
you're really doing this so that you can stay in Tasmania despite the fact that this is clearly of such economic importance to Australia and its relationship with other countries.

464
01:23:34.250 --> 01:24:02.369
yes. Well, based on my proliferative observation in Tasmania we now experience well, like small business owners just to purchase a business for unconditional state in Australia. So after they get the Premium Residency, they will just leave the island, dump their business forever and well, this, I think, is quite important. That vital for regional development

465
01:24:02.440 --> 01:24:07.949
based on the perspective from Tasmanian.

466
01:24:08.790 --> 01:24:22.489
I think we need immigrants. Come to Tasmania, stay in Tasmania and contribute to local community rather than some temporary residency or just

467
01:24:22.710 --> 01:24:26.959
temporary visa entrepreneurs. I may say

468
01:24:27.260 --> 01:24:31.910
so, my one of my aims.

469
01:24:32.300 --> 01:24:41.559
Let's try to contribute to a policy shift how we can identify the people we need rather than

470
01:24:42.070 --> 01:24:46.259
based on what the economy need.

471
01:24:49.110 --> 01:24:49.800
Okay.

472
01:24:50.240 --> 01:24:52.610
thank you. Thank you so much

473
01:24:54.650 --> 01:25:21.870
so our next Our next presenter, is Maharinda Singh, so I welcome you to come up, and what I thought I'd do is we're sticking to the timeframe, because I know people are moving in and out of sessions. But at the end of the last presentation, if you've got capacity to stay, we might make time for additional questions that you haven't had an opportunity to ask, and also to return to Oscar and and

474
01:25:21.870 --> 01:25:24.689
presentation. So welcome.

475
01:25:27.590 --> 01:25:29.470
Do you have any slides.

476
01:25:30.670 --> 01:25:34.170
Excuse me. yeah.

477
01:25:35.600 --> 01:25:39.690
it it doesn't look like.

478
01:25:43.360 --> 01:25:44.110
help me.

479
01:25:45.970 --> 01:25:47.759
it just might take a few minutes.

480
01:25:50.250 --> 01:25:51.260
This works.

481
01:25:52.260 --> 01:25:53.249
Which one is it?

482
01:25:58.620 --> 01:25:59.730
Yeah.

483
01:26:01.710 --> 01:26:29.900
So I might just hand over to We'll take this extra time to return to Oscar and Ann's presentation. So I actually had a question. So I would exit my like authority as chair again. it was really interesting. So thank you. But it's interesting. Using the like lens of torture, and also democracy as a kind of indicator that human rights would be better. And I think.

484
01:26:30.260 --> 01:26:48.219
if I reflect on in the Australian context, you know, in addition to and our own human rights record. Obviously we have children who are incarcerating and solection detention. So how like will you layer in other elements? What are your thoughts on that. Yeah.

485
01:26:48.490 --> 01:27:09.980
yeah, I think the torture issue was something that started us thinking. So, yeah, I think the torture was the motivation for the project initially through the discussions that we had

486
01:27:09.980 --> 01:27:19.640
with Alice, who chairs the program. And then we move from abroad into human rights. So yeah, I think, did you put it in? Was that the one you wanted? We would be interested in

487
01:27:19.640 --> 01:27:37.630
moving beyond the

488
01:27:40.860 --> 01:27:41.580
yeah.

489
01:27:43.090 --> 01:28:12.899
It was very impressive presentation new that. And it's very important topic. it's actually more a remarked than question just to support you in your own work. And when you scrub out that just press, I don't like.

490
01:28:12.900 --> 01:28:28.239
and you can grow it. So it is actually all over the the word stairs that say, looking at the the level of to the conflict, and then between the communities or to the groups and etc. I think it will be a good addition on your

491
01:28:28.240 --> 01:28:46.170
let's say

492
01:28:46.560 --> 01:28:51.820
thank you, and so welcome to our final presenter.

493
01:28:52.060 --> 01:28:52.999
Thank you so much.

494
01:28:53.630 --> 01:29:04.010
 nationality, all of you, is an every first of all a respected chair. And, dear friends.

495
01:29:04.220 --> 01:29:11.079
 My research topic is heritage, travel and tourism, industry and policy

496
01:29:11.500 --> 01:29:22.089
behind that sociological context. But it is reference to special reference to Gujarat, State, India, Asia.

497
01:29:22.540 --> 01:29:46.550
I'm Professor, Dr. M. Porodia. Right now. 6 students are doing P. Actually, under my guidance. I don't want to take more time, because we are in time. So I first of I highlight on basic topics of my try to discuss first of our introduction.

498
01:29:46.730 --> 01:29:57.730
then vision vision of region and mission and objectives of the research and a travel industry

499
01:29:57.880 --> 01:30:15.069
30 just strategies behind that towards sustainability tourist center approach orthihyde devop our. It is a modern language world, a teach what it means guest

500
01:30:15.240 --> 01:30:21.000
are our God. So it is a approach of

501
01:30:21.130 --> 01:30:31.650
of the travel industry of our State and our nation in India. a vocal for local promoting, unique and laser. No products.

502
01:30:31.840 --> 01:30:36.060
Oh. a tourist infrastructure!

503
01:30:45.800 --> 01:30:48.210
I have pushed to service sector

504
01:30:48.290 --> 01:30:54.869
easy of for doing business. Tourism, product and offerings.

505
01:30:55.230 --> 01:30:56.760
Oh.

506
01:30:56.810 --> 01:31:10.750
operative period of the policy in a subtopic, that operating operative period, applicability of tourism policies. And then our next point is our definitions

507
01:31:11.040 --> 01:31:16.669
of their paper eligibility and entity, capital investment.

508
01:31:17.090 --> 01:31:23.589
higher priority, tourism, destination. eligible tourism projects and units.

509
01:31:23.890 --> 01:31:36.040
A new tourism project by state government and nation by the nation. Expansion of tourism, project.

510
01:31:36.060 --> 01:31:37.990
tourism, project under

511
01:31:38.140 --> 01:31:42.069
implementation, hotel resorts.

512
01:31:48.910 --> 01:31:59.090
wellness, yeah. Resort. apartment hotel tented accommodation, container accommodations.

513
01:31:59.180 --> 01:32:17.509
Bunga. Bunga is a particular goodradi local word. in Koch. So Gujarat has so many type of various type of in a geography environment, a 16,000 coast area

514
01:32:17.810 --> 01:32:19.810
and the desert also.

515
01:32:20.080 --> 01:32:47.110
So it it is very big and very hills area. Also in a Gujarat. So right now, you know, I suggest you and I invite you. Please welcome India particularly with rats for a visit as a international and International Conference Sociological Conference next one bunga, bunga and cottage.

516
01:32:47.300 --> 01:32:50.570
a household motel.

517
01:32:50.770 --> 01:32:53.880
wayside amenities, theme, park

518
01:32:54.150 --> 01:33:10.269
amusement, park and tourism, destination, theme Park Convention Center tourism and Hospitality Training Institute as a tourism project E. We call a public charging station Kempe, one

519
01:33:14.540 --> 01:33:19.240
river cruise. a homestead establishment.

520
01:33:19.320 --> 01:33:29.879
our heritage, tourism, unit tourism, service providers, new tourism, service, provider, tool operator, adventure to operator

521
01:33:30.000 --> 01:33:47.770
and other operator, rework, cruise, operator, travel, agent, tourism, service, provider medical and wellness. other tourism services, tourist guide, role tourism, fair organizer, mit event, organizer.

522
01:33:52.240 --> 01:34:09.030
a foreign tourist, eligible capital investment, non-eligible capital investment day of commencement of commercial operations extended time, period for project, compression, tourism, excellence, award initiative.

523
01:34:09.080 --> 01:34:14.479
content, capital, subsidy to tourism, units.

524
01:34:14.580 --> 01:34:22.869
financial assistance for a sustainable certification, land on lease.

525
01:34:23.150 --> 01:34:30.440
exemption of electricity, duty and stamp duty and registration fee.

526
01:34:30.700 --> 01:34:37.599
financial assistance for market research. market development assistant.

527
01:34:41.600 --> 01:34:47.309
a financial assistance for organized and fair and ice events

528
01:34:47.580 --> 01:34:53.480
payroll assistance E. Vouchers with that tourism, card

529
01:34:53.790 --> 01:35:07.760
implementation, mechanism, institutional committee, state level Improvement Committee, state level Implementation Committee, the policy implementation unit.

530
01:35:07.840 --> 01:35:10.029
produce

531
01:35:10.060 --> 01:35:22.769
registration, pier approval, application for claim of cens and invitation, general conditions, model agency, budgetary provisions.

532
01:35:27.080 --> 01:35:46.560
And also I have tried to make a annex or one a focus on a list of high priority tourism destinations which kind of and which a tourism place in my State in wizard.

533
01:35:46.610 --> 01:36:08.780
one state of the India country in in the queue, an extra B list of various category entered tourism, excellence, award awards by State government, regional government, and international government, and in an Xr C list of abbreviations. It's the meaning.

534
01:36:08.780 --> 01:36:23.829
And then conclusion. And I have to take some data information in newspaper book, state government book E media website.

535
01:36:23.960 --> 01:36:26.330
thank you very much.

536
01:36:26.360 --> 01:36:27.490
Oh.

537
01:36:27.690 --> 01:36:45.919
my paper is 27 pages, so I don't want Step by step, one by word by word and sentence by center. I don't want read! thank you very much. And Nawashka, Navaskar is a Indian tradition. Never, Scott. Thank you very much. Thank you.

538
01:36:49.630 --> 01:37:02.980
Thank you. That was so interesting. I particularly the aspects about the different incentives that Gujarat has identified. So I really appreciate that. So any questions

539
01:37:04.130 --> 01:37:05.370
or comments?

540
01:37:08.450 --> 01:37:10.010
Thanks

541
01:37:10.280 --> 01:37:11.549
what we're taking.

542
01:37:14.660 --> 01:37:31.540
Thanks. I think that it would be great if we could perhaps have an example of something with with those, you know. You gave us the list of incentives as was noted, and they sound quite fascinating, and perhaps you could give us an example of

543
01:37:31.670 --> 01:37:39.770
what's been working particularly well, what's been really supportive, especially things that might support smaller operators.

544
01:37:41.760 --> 01:37:43.140
Yeah.

545
01:37:43.720 --> 01:38:03.470
So many. Award given by government, state, government, national government and international Level and policy pro, so so many policies are provide particular by State government and national government.

546
01:38:03.890 --> 01:38:22.000
So because, yeah, highlight So with rat, a vigorati culture highlight in a platform of national level and its international level and also state government. And our Indian Government try to a tourist safety and satisfaction

547
01:38:23.560 --> 01:38:25.739
vacant. Sorry do you want? Because

548
01:38:26.160 --> 01:38:37.250
you said something about vouchers? Could you explain? I'm very sorry your pronounces, and I cannot understand. Please don't mind

549
01:38:37.260 --> 01:38:42.170
the odd. Was there something about vouchers?

550
01:38:44.260 --> 01:38:47.139
Don't worry. We'll go into the needs, Christian, sir.

551
01:38:51.180 --> 01:39:09.479
Fascinating. Does that yet to get to India. I just. It's really just about one of the words that you emphasized bungal. we actually have that we've used that in English bungalow comes from that. So architecturally, that word spread from India into

552
01:39:09.690 --> 01:39:17.360
it's a colony we used as a colonial term. But throughout resort and areas this whole idea of a bungalow, and it came out of

553
01:39:17.540 --> 01:39:19.210
he came out of that word.

554
01:39:19.280 --> 01:39:24.899
So whenever you hear people in English using bungalow, it comes from that board. So

555
01:39:24.910 --> 01:39:31.569
and if that helps in future presentations, yeah, yeah, concepts spread from there all throughout the English-speaking world.

556
01:39:32.530 --> 01:39:34.699
But yeah, thanks for.

557
01:39:38.200 --> 01:39:41.720
thank you so much. Thank you. Thank you.

558
01:39:44.120 --> 01:39:50.450
Thank you. So that concludes this session so big, thanks to

559
01:39:50.460 --> 01:40:13.389
and and Oscar for this important subject area. And we've had a really great diversity, I think of of lenses brought that can fit under this banner of consideration about human rights. So I very much appreciate all your time and a big big thank you to all of our presenters today.

560
01:40:15.760 --> 01:40:16.780
Did you want to?

561
01:40:17.590 --> 01:40:31.799
So if did, you guys want to come and take any other questions, and I so we'll catch up in the break if you didn't have an opportunity to ask anything. Thank you and thanks. I'll sorry, thanks to our big round of applause to call our textbook.