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Thank you. Thanks Robert.

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Well, I think we'll get started. Tina, Kato, so, Welcome to everybody today.

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Really happy to see a good tune out for the session. I just wanted to start by acknowledging in my own language, to see a good tune out for the session.

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I just wanted to start by acknowledging in my own language, Tideo Maldi, the Maori language, the indigenous peoples of this land.

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I just wanted to start by acknowledging in my own language, Tydeo Maldi, the Maori language, the indigenous greetings to my colleagues who are here today to talk about Indigenous sociology, indigenous life worlds.

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And apologies from my colleague Maggie Walter. She's actually a Yuruk.

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Justice Commissioner and the indigenous peoples of this state are going through a process of truth telling. And Meggie has a very important role as a justice commissioner.

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So she's been called away to that work today, but I'm sure you'll understand why she needs to be there doing that work.

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And has lifted in my hand. So my name is Tahu Kukutai. I am indigenous sociologist or social scientist from Altier or New Zealand.

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And I feel like the session has been a long time coming. We actually had and indigenous sociology, indigenous life world session pigged for Brazil.

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And 2,020 before the pandemic. And we had actually all been working together on a handbook.

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Now I have a, what's that?

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I don't have the book with me and it would have been a little heavy to bring actually but it actually is going to be released next week the hard cover so I just bought a poster so you can see this is not yes.

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This is not an author meets criticization, but I think, you know, it's just good to, you know, this criticization.

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But I think, you know, it's just good to, you know, this is the cover, it's stunning.

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The artwork is from the Mori artist Becken Alti at. And, you know, it's been a long time coming this book.

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And actually creating safe spaces for indigenous sociology and international sociological forum has not been an easy road either.

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And due recognition to the work that Maggie and my colleague Tracy Mackintosh and Al Tiroa has done to create spaces.

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Intentional distinctive spaces for indigenous sociology and indigenous sociologists within the broader and Better Forum of the International Sociological Association.

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So this is a meaningful book for us. It is pretty expensive, so probably your libraries will get a copy.

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But so the speakers today are all contributors to this. Itited collection which has 32 chapters.

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All indigenous lead, all indigenous contributions. On Indigenous sociology because for a very long time we've been the subject of sociology, not the experts.

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So this book really changes. That paradigm we hope. I wanted to just read a few books from the beginning.

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A few words from the beginning of the book from an introductory chip because I think for those who are not and be it in the indigenous sociology space it might be helpful to understand some of the motivation and some of the framing for the actual book that sits the foundations for our session today.

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So I'll just read a few paragraphs. It is time for the discipline of sociology to be called to account.

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For how it understands, recognizes and represents indigenous peoples a majority colonizer settler nation states.

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This accountability is required by Indigenous scholars, students, communities, first peoples and First Nations and indeed all citizens of nation states whose genesis as a colonization of the lands of Indigenous peoples and from which the state now draws its wealth and identity.

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Indeed. It might be asked whether What sociology is practiced globally, but particularly in Anglo-colonized nations such as Australia, Canada, the United States and Alberta and New Zealand.

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What sociology offers. Is it still useful or relevant? This question from a dedicated group of indigenous sociologists is difficult to ask but genuine.

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Our intention is not to outrage or offend. Rather, our questioning reflects a discomfort. We for editors and Robert Henneri is another editor.

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Sitting in the front row here. The discomfort we as editors are experiencing as we complete the final process of this handbook of Indigenous sociology.

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Al Anise has grown as we shepherded this project from concept to manuscript. We did not begin naively.

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We always wanted this handbook to challenge. The sociological status quo of how indigenous sociology is done.

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And our key ambition was to critically assert the indigenous sociological voice. Demonstating Indigenous sociology as its own distinct paradigm.

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So by bringing together leading and emerging indigenous scholars, we sought to provide an authoritative survey of contemporary indigenous sociological thinking.

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So that's the premise for the book. It's really fantastic that we've got some of the 32 chapters, contributors here today just to provide a glimpse into some of this sociological, indigenous sociology, indigenous life worlds.

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We were going to start with one of our speakers, virtually, but I can't find you.

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So we're gonna pivot, although I hate that word pivot and we'll go to our second speaker who was Robert Henry who was actually one of the editors as well on the handbook.

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Robert's paper, Sitler Colonialism's Code of the Streets.

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Street violence, street gangs in supporting the indigenous body as violent as a paper that he'll be talking about today.

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Robert as METI from Prince Albert Saskatchewan and assistant professor in the Department of Indigenous Studies at the University of Saskatchewan.

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Thank you, Robert. So I'll call you up here that just in terms of format because we've got 5 papers to get through today, 15 min for each speaker thereabouts.

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I'm hoping I don't have to tackle or ring cowboys or anything like that.

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And then 5 min Q&A immediately after each paper so you don't have to wait. Suspensefully until the end of the session to ask your question.

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I'll facilitate them and we may also have questions online. So we also have Robert here who's kindly offering to help with technical assistance.

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She'll really need it. But I think with no further ado will got you up here Robert and maybe come and talk to us about your paper Okay.

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Thank you. Tahoo for this, since I'm so prepared. Right off the bat.

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Is this going to?

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Okay.

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There we go. So good morning, everybody. Thank you for coming for today's session and I will actually try and be as I was speaking for today's session and I will actually try and be as I was speaking with Tafta's session and I will actually try and be as I was speaking with Tab earlier I'll try and be the quick person

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up here, I'll try and be the quick person up here to go through and allow the other speakers to have their time to go through and allow the other speakers to have their time with all of that.

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I do want to say thank you. And I wish Maggie was here as well to Tahoe and Maggie for bringing me.

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. Bringing me along with the collection as one of the more junior individuals being in the collection as one of the more junior individuals being in the collection as one of the more junior individuals being in the collection.

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It meant a lot for senior academics to come and reach out to me So today I'm going to be talking about this paper and a little bit about the way the work that I'm doing and trying to do to understand how colonization set their colonialism has impacted indigenous bodies.

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How reconciliation acts. Actually may do more damage. To indigenous bodies moving forward. And the role of the gang within all of this.

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So to begin, again, acknowledgement of the land and territories on which we are here today.

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I am not a speaker and I don't want to butcher any of the nation's names up here but I do want to recognise them and give them my soul.

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Acknowledgement and thank you so much for holding space for us here today. As, Tyler said, I'm a MET scholar from Prince Albert Saskatchewan.

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Just a little bit north in Canada and in the middle of the country. I am an assistant professor and I also hold a Canada research chair in Indigenous justice and well-being with a lot of my research focusing on community engaged research with indigenous street gang members, understanding street lifestyles and street worlds and so forth.

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So to begin. We're right here. I just want to start off with the idea of what is colonization colonialism.

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I know that in this room probably most of us have this understanding of where I'm coming from with all of this.

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But we need to begin to go back a little bit and understand how has colonization of colonialism come to construct.

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Violence on the indigenous body and what that actually has done over time so that we can understand the ways in which we are shifting this idea of the violent savage historically to being into a contemporary space, specifically within the street gang space and how gang members and criminality helps to accentuate state-sanctioned violence against indigenous

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peoples and the allowing of death. Of indigenous peoples as a way in which to say they were there that they should not be there and therefore we should be there and therefore we should be able to.

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Kill them. So when we look at this and I use Tobane's work here on the idea that colonization colonialism has come to create a new species of men or new species of individuals and within this by constructing them different than where we are, we're allowed to enact violence onto them.

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This house helped to create cultures of fear. Can I just I just want to know this here a second.

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Oh, what are the way? There we go. To create cultures of fear in the ways in which we can act violently onto the indigenous body dependent on the violence itself.

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So I put 2 photographs up here, 2 paintings up here. The first is It's the, the murder.

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It's a famous painting. I don't know why the name's not coming here.

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Anyways, it was constructing around this idea of the white virgin woman who was being attacked by Iroquois and around this idea of the white virgin woman who was being attacked by Iroquois men and being scalped.

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And this image was actually done afterwards. The whole instance did not actually happen. It was a speaking that individuals talked about this instant that this white woman was dragged out and killed by indigenous men.

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Then the painting happened, which then helped to accentuate the way in which we could act violently onto indigenous people because they are going to attack us.

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The virgin whiteness. Helped in a way to say we can act violently onto indigenous bodies.

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The next is a painting by a Canadian artist, Kent Monkman. Kent Monkman has really looks at the idea of violence and colonialism.

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Kent Monkman really looks at the idea of violence and colonialism and what is happening in this picture of violence and colonialism and what is happening.

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In this picture here we see the way in which the state has and colonialism and what is happening.

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In this picture here we see the way in which the state has and continues to act violently onto indigenous bodies, not just through acts of physical violence, but the way in which the state can actually remove and destroy families and children and in here.

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He is depicting the way in which children were removed first through residential schools within Canada and I'm sure most of you are being more familiar with what's happening there with.

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It's upwards of around 10,000 bodies now that they're finding at the schools and they've only gone through a 1520% of all the schools in Canada and we're already up at that level.

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Today we're a lot of the ways in which we construct indigenous Life in Canada is the result of residential schools, but we have to understand that today the child welfare system has more children in care than the height of the residential school.

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So we are still stripping children away from their families at such a great rate, which is causing fragmentations to identities to communities, and allowing individuals to fall through different cracks and so forth.

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It's not gonna work. Sorry. See, this is what happens. First person up here gets to deal with all the technology and figure out what happens.

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So historically then we have this idea of the savage and we utilize the state, we created reserves in Canada.

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But in the 1,900 sixtys we began to see a larger influx of indigenous movement into urban spaces.

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This is not to say that indigenous peoples weren't in urban spaces prior to, it was just that at this time we saw a large movement moving from reserves into and rural communities into urban spaces during the whole white flight that we see where white set white settlers began to have inner court and then they started to move

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outwards. Within this, we begin to see the idea of the street gang and popular culture beginning to emerge.

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Street Gangs in Canada has a very recent history actually. It's only in the late 19 eightys that we begin to see the construction of street gangs.

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But when we see this, we understand that through our construction of the street gang, we're starting to utilize it on specific bodies.

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So only specific individuals can be street gang members. It doesn't matter what's happening. We can see bandanas in schools, but if it's a white body with a bandana, they're just playing sports if it's on an indigenous person, they're the gangbanger.

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So even despite acting in the exact same way, the racialized body depends on how we perceive the individuals and how we react and work with them.

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One of the things within all of this too, so when we look at the gang member, who do we construct it?

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How do we construct and where do we get our image from? For the most part, a lot of this imagery comes from the media.

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It also comes from police reports and it comes from secondhand sources where individuals who are afraid of what's happening in their community hypers accentuate the issue.

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However, even with individuals who are involved in the street lifestyle, they also saw the gangster in the films.

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And the lifestyle is that there was something that they could be a part of that they could actually gain something.

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They were gaining power, money, and so forth. So I watched too many gangster films and shit.

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You were expecting it to be like in the movies. I didn't even like that fucking kind of sugar coated in shit.

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I don't know maybe it's just seen them doing this and all that then the whole prison scene it goes back and it's the same thing over and then in reality it's you go you join that scene you get stabbed up you get fucking stomped the fuck up you get fucked up see that's the shit they don't

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fucking show on the movies. The fucking being in the hospital all the time and the overdose and the violence.

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So even though we have the state itself as saying here's the violent gangster, the individuals who are also joining within the within the street gangs are also saying that even the media high-person and sexually hypersexualizes and hyper accentuates specific lifestyles within here.

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So they're thinking they're going in and get money and everything else because they're living in marginalized socioeconomic environments and they think they can get power.

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And utilizing this. But what we see is that it's a whole different sort of lifestyle.

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However, what we have to understand when we look at this and the way it's being constructed Is that the gang member now has become the new savage.

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Just as I was showing the pictures before with the warriors scalping the white woman. The gang member now in contemporary spaces has become the new savage, become the individual that we can actually remove the humanness from the person and they become just a vessel in which we can act violence onto.

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They are the ones who that we can look at and say that's why we need to act and have policies that we have.

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They are the reason why we need to be able to do what we can do and the state can act violently onto indigenous bodies, removing them easily from a protest, allowing death to happen when we're looking at murder or missing indigenous women, we can ignore the how large it is and we can put the blame on them for their

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own inactions and actions within that. When we look at this, I do want to highlight Lisa Casho's work within that and the construction of the de facto status that even though when we look at the ways in which indigenous bodies are constructed.

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The status of being indigenous. Will provides this the idea that we can Pre-judge an individual simply for being in a space.

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What I mean by this is that if an indigenous people living are supposed to live in certain areas, if they go into an upper socioeconomic space, they can be removed by the state saying, why are you here?

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The other part that we have to understand within this is that the de facto status at the same time Kind of creates a pan approach when we need to be a little bit more critical of it in the fact that just because look at myself.

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Whiteness protects me. Well, there are many indigenous people who are white and we need to begin to understand interrogate the space of whiteness and we need to begin to understand and interrogate the space of whiteness within Indigenous life and whiteness within Indigenous life and how whiteness protects some

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of us and doesn't create this and how whiteness protects some of us and doesn't create this pan-indigenous perspective where all indigenous peoples will feel this.

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And so we need to start really trying to interrogate this and not and trying to move beyond simplification of indigenous life as being the same for all.

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So what happens when we do this? So when we look at this and we create the indigenous body as the violent savage or the or the gangster.

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We can enact violence onto indigenous people simply for being on the land. There's 2 cases up here that I'm showing.

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The first is a father son. Just looking at this, I got 5 more minutes, 2 more minutes left.

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I thought you're getting the 1 min time thing going for me already. We have a father's son up there.

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They were hunting out on the land and they were shot by by 2 farmers. So they were hunting suspects on the land.

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They had the right to be on that land. They were just there living. But they were killed on that space.

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In that case, it came out that the individuals got charged for manslaughter, but they were saying that they felt threatened for the thought that they were going to come onto the land and steal from them or take from them.

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So their bodies, even though they were there in trying to live their life, they were seen as being violent or the potential of violence going against the rural individuals.

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The next middle picture there and the one on the side, that's the more famous case that happened in Canada.

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This is the death of Colton Bushi. Koltenbushi was a young indigenous man who was in the back of a car sleeping when his friends drove on to a farmers.

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Place they had no their tires were flat they were looking for help the news reports as soon as it happened depicted him and his 4 friends who were also family members and his girlfriend as gang members coming onto the onto the land and that the farmer who killed him who walked up into the vehicle.

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Put the gun into the window and shot. Was in the right in order to do that because he feared for his life as Colton was sleeping in the backseat.

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These are the constructions in the way in which violence has now been enacted onto indigenous bodies and how the gang member helps to accentuate that.

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Before the media even understood who Colton Bushi was as a person. Before they began to even understand what was happening within these spaces.

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He was a gang member first. We needed to protect ourselves. And that narrative went through to the point where Gerald Stalin was acquitted for the majority of all of his charges.

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Except for the handling of an illegal firearm. So here we see the idea that everybody behind him also supported the sanctioning of that death.

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You go into the communities and you listen from that. From this case and this is where I'm from.

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People were saying that he had every right to kill him because he came on his lap Let's look at reconciliation.

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When we talk about reconciliation, the very first thing we did here was we recognized the land of the first peoples that were here.

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What does land ownership mean? How does indigenous bodies moving in and around urban spaces or rural areas? What is the violence that's going on here and how do we actually talk about reconciliation if we're still allowed to kill indigenous peoples.

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Simply for being. And so these are the questions and how we have to start looking at this and starting to interrogate what does this all mean?

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How does this come together. So when we look at this and moving through, there's also the idea of who and what and where individuals will become.

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We see the incarceration, we see the militarization of policing and the militarization has continued from the RCMP militarizing themselves and removing METIs people from the lands.

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To today where they're militarized in urban centers. Moving into prison. Here's a quick paper that I'm working on with a graduate student right now trying to decipher this and bring in some little bit statistics.

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Reconciliation and action. What you see is the gray graph going up. This is the incarceration rate in Canada over the last 30 years.

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As we can see, it continues to be an upward trend for indigenous peoples. In each of those on the red graphs underneath we kind of went through and started to plot different things that are happening.

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The one I want to take you to is the E. That's where we start getting. At the bottom my bottom right there bottom left those red pieces, that's where reconciliation began to happen in Canada.

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That's RCAP, the Royal Commission of Aboriginal peoples. That's the TRC and the murder indigenous women.

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What we began to understand when we looked at incarceration rates and reconciliation, incarceration increased.

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Right after the reports came over. So when we're talking about this, it's almost like the idea of we need to absolve white guilt through reconciliation, but we need to validate incarceration and that we need to continue to act violently onto indigenous peoples.

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And so the system itself moves within that. So finally, the conclusion moving forward. What can we begin to understand looking at interrogating the space of gang membership, racialization, low socioeconomics?

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Is we need to encourage the need of a trans intersectoral approach that does not separate but makes whole.

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Rather than looking at things from different perspectives, we need to start looking at it more on a holistic matter and what this all means to understand indigenous life worlds effectively.

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Challenge pan indigenous thought that indigenous peoples and communities are all the same. We need to deepen sociological thought to interrogate the implications of whiteness within the experiences of indigenous life worlds.

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We can't just keep saying we're all the same and emphasize the importance of critical and antipressive thought to actively engage in reconciliation and decolonization for Indigenous and settler peoples alike.

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So with this, this is sort of the goal that I want to continue to move forward with everything, but interrogate it through the space of street spaces and how those spaces.

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Help to continue the violence on indigenous peoples and help us to better understand. Ways to move forward.

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So thank you for

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Thank you so much, Bobby, for a really rich presentation. We do actually have time for a couple of questions.

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We do actually have time for a couple of questions so I think at this stage I'll have time for a couple of questions.

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So I think at this stage I'll just don't go away. No, no, I think actually if we, yeah, sometimes a bit too suspenseful to wait to the end and people forget their line of thought.

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So if we can just have a couple of questions to wait till the end and people forget their line of thought.

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So if we can just have a couple of questions now. If there any questions out in the audience?

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And it's okay to for fellow presenters to ask a question as well.

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Yes, Michael.

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And to see if there's any other chat. Thanks Robert for your presentation. In the United States and in Australia and in the United Kingdom as you know there's been a real concern about youth crime.

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I was just wondering with your presentation. If you could please fill us in on the Canadian scene as to whether the youth gang idea is really big over there as well.

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He yeah so when we look, so I focus specifically on indigenous street games. But when we look at the way in which police construct indigenous decades, they're seen as disorganized cafeteria as well.

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So if we take Maxim Klein's understanding of street gangs being disorganized groups.

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That's how the indigenous gangs are looked at by police. So they're actually put into youth games, even though individuals are between the ages of that they've said between ages of 12 and 65 within Indigenous shooting.

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So it's not just youth, they just utilizes it through that. This is a growing trend.

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But the problem is is that we actually don't know a lot enough in Canada. We don't have specific studies being done within it and the information that we do have is primarily from criminal justice policing reports or secondhand pieces so we're actually doing very little to work with Indigenous people themselves understand what is a street game and how they can afford out of

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it. So is it an issue? Yes, but I think it gets hyper sensationalized within the media because it's an easy scapegoat to ignore the social determinants within the media because it's an easy scapegoat to ignore the social determinants.

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That are happening within the communities to see that this is the reason why there's violence rather than looking at inadequate housing, inadequate socioeconomic opportunities, internalized violence, state violence.

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Etcetera all the way down so i think if we actually take a step back and look at it through a social determinants of health then.

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We can begin to understand and create a better. To understand why would somebody, like I said at the beginning, how he came to join and said, oh, it's all the importance of joining something that is spectacular that I could get an identity from that helps me gain capital.

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Give me understand. Okay. How do we move away from? That piece.

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And how do we make sure that we don't? Apologize Indigenous life worlds. Indigenous spaces.

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Who are just trying to live. To that of being a criminal and that being a gang member in itself.

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Like The reality is, is gang members are very small. The percentage is very small. Crime is larger environments is a lot larger than that.

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So. We just don't we don't know enough we need to do better community engaged research with people Thanks, that was a great question.

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Do we have any more questions from the audience? Either. Yes, hi. Sorry, I don't think we've got a right robing mics.

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You might just need to speak up a little bit. Oh right, do we have a Is it on the table at all?

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Can we grab the Thank you very much. And I'm interested in the notion of trespass when it is indigenous land.

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Did the court in those cases that you mentioned was that? Issue engaged with at all? Was it raised at all?

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Yeah, so if they were it was engaged and they said because there's private ownership. So, there's private ownership.

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So even so we say we recognize indigenous land here, but yet we also, so we say we recognize indigenous land here, but yet we also recognize individual ownership.

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So this becomes the the issues when we recognize indigenous land and territories. We recognize the idea that suspects and indigenous people have the right in Canada to hunt and fish on the lands and everything else.

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But we still recognize the court recognizes Western parts recognize the either the idea of private ownership and so The 2 hunters were on the side.

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They could hunt where they were and they were shot down because the farmer the other individuals came out there and saw them there with guns and killed them because they feared for their life.

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Don't understand that one. The other one was they drove on to the farmers field. And there was crime happening in this area because there's a relationship between the First Nations and the farmers in that area and the First Nations continuously get blamed for all crime that happens on farmers territories.

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Even though there's a case going on at the same time. We are a white farmer stole over 2 million dollars of equipment from his neighbors.

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But nothing happened to him and here's individuals who had fl tires. And got shot in the back and this and this became national international news and supported the idea of We need to protect our land.

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So what happened after the court cases that farmers began to carry semi-automatic weapons in their combines.

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They now created a martial system in the province of Saskatchewan to increase police presence in rural communities because the rural communities say we're not getting support from police and we need to police ourselves so they're creating martial services now.

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So this is where it keeps going and when we look at this, a lot of it is interrogating the space between.

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Settler farmers and indigenous for primarily First Nations peakas and what those relationships are today.

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Thank you so much, Bobby. That was, for that really thought-provoking thought.

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And I think just taking your Q 2, You know, sociology sort of needs to move away from sort of perhaps framing and theorizing indigenous peoples in the sort of meta pan-indigenous realm to one that takes account of the sort of new answers of indigenous life worlds and I think the next paper sort of takes us to

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a very different part. Of indigenous life wills, albeit with some similar themes coming through.

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So I'd like to welcome our second speakers, Hugh Peacock and Michael Gersoni.

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I'm not sure who's going to be speaking, but the paper is kids feeling good about being indigenous at school.

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And it's linked to heightened educational aspirations. You and Michael, both from the Palawa people in Tasmania, Hughes at the Department of Digital Media and Michael was a school of social sciences.

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And welcome you up here and the floor is yours and I might wave a two-minute paper at you if I need to.

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Yeah, yep, Linker everyone. Welcome. My name's Hugh Pecock.

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None my cuisine. And we'll both be speaking today. So this this paper is from actually from my master's thesis one of the chapters in it and my master's thesis was looking at.

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Quantitative strength factors that help indigenous children grow up strong in their education. So I used in indigenous quantitative methodologies which are something that Maggie Walter who was my primary supervisor really espouses and she's a strong advocate for.

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And this was one of the chapters and also it's of it's I think it's chapter 19 in the handbook.

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If you're interested, especially if you want to look at the methods that we use because I'm not going to go into depth.

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So. Go to the next slide. So as we know, the formation of aspirations for Indigenous children and all children for that matter is crucial as it shapes our life trajectories in terms of education, occupation, relationships and lifestyle.

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And like all kids, indigenous kids aspirations are formed. Early in life and influence very much by parents but also community amongst a range of other things.

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And race research confirms that Aboriginal and Torres Straitand parents have aspirations for their children to as as Karen Martin would say have a good education.

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And they possess. High expectations for their children to grow up strong in education and finish year 12.

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Along with this Kids feeling pride in their identity is also really important when they're going through the education system.

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So if you feel secure in your identity. It has a protective factor. Many new feel more secure in your own skin.

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But having connection to culture and community. And the research shows that if you have a if you have secure cultural identity it can contribute to your resilience.

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I'm in the education system. However, lot of these studies that say this and it almost feels inherent of course of course that makes sense.

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These studies have mostly been qualitative in nature.

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And as such, comparatively little quantitative research has been undertaken to how children's cultural or racial ethnic I identity.

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Influences their education outcomes and aspirations. So in this research we attempt to fill in that research gap.

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That's it. Oh, and this brings us to the research I am. So essentially we wanted to see how safety in one's cultural identity as a kid.

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How that, how that's that influences aspirations for them to finish high school.

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So in the age group that we were looking at was those kids who were about to move into high school.

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So that's what we were analyzing and we also wanted to highlight the importance of cultural identity in children's development and highlight the need for increased support through teachers and educators to improve education outcomes.

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Good work. Thank you Hugh. So as we've been introduced we're both power men from Tasmania and we're both related but we both come from a community group from the northeast of Tasmania, the true away people.

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And so we come to this research in having both experienced negative interactions with our peers. Because as boys, we both identified as indigenous or Tasmania Aboriginal, but due to our skin primarily this was not well received by peers in Hugh kindly shared one of his experiences in the book if you want to look

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into that in detail. So we come to this research, you know, with personal experience of the difficulties of young people identifying as Aboriginal and Torres Strait Islander.

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As children. But also we're mindful of what Martin Nakata calls, as I'm sure many of you know the cultural interface.

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We bring that mindfulness and attentiveness to this research paper.

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Yeah, so for the analysis, we utilize the longitudinal study of Indigenous children.

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So for those who aren't aware this study's been going on it was initiated in 2,004 and it's been going on since 2,000.

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An 8 and at essentially there's a large cohort of about 1,800 Aboriginal and Torres Strait.

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Young people that this study follows into their their lives growing up looking into factors of health well-being education, cultural identity as well.

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And there's 2 cohorts in this in the longitudinal study of Indigenous children.

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So there's the B cohort and the CKO horn, the bee cohort as the baby cohort, the K cohort is the kid cohort.

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So when in when it started in 2,008 I believe the baby cohort was 6 months to a year and a half old and the K cohort was 3 and a half to 5.

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So for this research paper we were looking at wave 8. When their children were between 10 and a half and 12 years old.

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So they're just about to move into high school. And so the variable that we were, we wanted to look at obviously was does the child aspire to finish high school year 12.

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And the dependent variable, we put a range of controlled, independent variables. In a model, including all the ones that you'd expect.

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So. Cultural identity, school, gender, social economic demographics. Level of relative isolation so if they're rural or urban.

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But yeah, obviously the most important independent variable that we were looking at was Do they feel comfortable? Do they feel good about being indigenous at school and is that linked?

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To whether they want to finish school. Sorry to do this we use bibariat correlation analysis.

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At the first point of call and then it was significant there we put it into a logistic. Binary logistic multivariate model to predict the odds of a kid.

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Wanting a kid if a kid feels good about being indigenous in school. Are they more likely? Than kids who don't feel as good about their indigeneity at school to finish.

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To finish their education.

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And this brings us to the results. And the most important thing here are the highlighted sections. So these, if you see the expected B, have highlighted the top one, the second one and the fourth one.

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And the top one's the most important one we're looking at. So. Study child, SC, study child.

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Staff child feels good about being indigenous in class. So essentially what this model is saying that controlling all the other variables in the model those kids who feel good about being indigenous in class were 2.7 6 times or 2.8 times more likely to aspire.

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To finish year 12. And that's the most important thing that we found.

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From this research controlling for all the other variables in the model. The other thing that makes perfect sense is if the child aspired to go to university, they were more likely to aspire to finish year 12.

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That makes perfect sense. And the other important factor that was significant was if the parent, so primary caregiver P one.

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Was currently employed so the primary care giver was currently employed they were 2.7 times more likely to aspire.

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To finish year 12.

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I'll go back to this one. So In summary, there results highlight the crucial role that a positive cultural identity plays in shaping Indigenous children's aspirations to complete year 12.

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Indigenous children who feel comfortable in their culture identity are more likely to aspire to do year 12. Finish year 12, the study model was able to accurately predict the aspirations of this of a significant portion of the indigenous children in the study indicating the importance of a positive cultural identity in shaping.

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Great, thank you for you. So he's very clearly outlined for us the results and so I really just want to echo what is.

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Already said but to really draw attention to the fact that teachers play such an important role in facilitating this positive experience of indigeneity within students.

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And other research has shown that over time as children move through adolescence, indigenous children, teachers have a tendency to lessen their expectations of these students to complete their education.

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But also it's worth noting too that we're seeing that here there are 2 factors of completing school and feeling good about being indigenous are interrelated.

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And so we can't view these 2 things as separate but rather to be one and it must be together in the school.

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So what does it mean? We draw attention to the importance therefore of teachers being culturally safe and being trained in that respect.

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So not only must this happen in higher education so that they are you know already prepared to enter the job and to support indigenous children but also it must be a point of professional development over time throughout their degree.

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Less say for instance the organizational culture or the poor attitudes of fellow peers influence them to erode that training that they've already received.

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And if we go further out, therefore we must see that the institution, the school itself must be supportive of culturally safe, culturally in reaching education and culturally enriching environments.

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And so this means that leaders, principals and senior staff as well must also receive that training they've already highlighted for teachers but also they must really emphasize and lead by example in that respect and our peers in the sociology of organization stream can tell you more about that.

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As well, it's really worth highlighting. Again, that we must constantly battle when you can see there on that final green portion of the slide negative perception.

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So our mentor, Maggie Walter, talks about deficit data and deficit understandings of indigenous people and I'm sure you're well aware of that but we know that this very much is at play in education.

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And so for both of us who have worked in strategy and who continues to work in strategy with Aboriginal people in higher education, we know that getting students over the line in secondary education is very important.

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For people to come forward and be with us in the university sector. And so really there needs to be additional attention given to those factors we've already mentioned, curriculum.

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So making sure that indigenous culture and the encouragement of that is part of the curriculum, indeed in this country that has been increased in recent years but we must make sure that this continues staff and climate.

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So making sure as I said that schools are culturally safe places. Or indigenous children. And then you can see that final point there is that we need to continue to look at other factors about supporting the aspirations of Indigenous children.

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So Hugh and my colleague Vows here, Dr. Jacob Prent, have looked at instance at the important role of support workers, Aboriginal support workers in schools, which can also help in creating that environment we talked about earlier.

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So yeah, this is really important research. But we have to acknowledge that there's some limitations. So when I started my master's thesis, Maggie, Maggie's like, yep, you're using indigenous quantitative methodologies.

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Stay away from that quoll stuff. And I was like, OK, Maggie, and then I was like, oh, I want to use a little bit because I want to get a little bit of you know that contextual deeper stuff you said no you can do that for your PhD.

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So Yeah, so we need to consider other factors associated with schooling aspirations. So that model.

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If I go back to it really quickly, as you'll see that ask square value is 0 point 1 6.

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So that's only explaining 16% of the variation in why. The kids to spot it initiates well so there's obviously other factors to consider and also the quantitative nature of the study has its limitations as I said as it's just looking at yes and no's looking at the numbers it's not going deeper

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into the contextual understandings of what the kids feel and I think that's really important in future research.

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The thing with quantitative evidence is that policymakers and governments listen to that kind of stuff.

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So us as if us as indigenous researchers can utilize those Western methods. And use indigenous quantitative methodologies.

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Coming from strength base, we can talk to policymakers and they'll actually listen. So that's the power of data.

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Adding to this, these findings shouldn't be viewed in isolation but could should be considered in addition to other literature.

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On aspirations as I said it's only looking at a little part of it. The other thing is the LCC data is not fully generalizable.

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For example, Tasmania where we're from isn't actually included in the cohort.

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Having said that, I from my own life world from my own experiences going through school I think it makes a lot of sense in a Tasmanian context as well.

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So yeah.

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Thank you. So those points there you can see really just emphasize what we've already said. But really just to highlight the final point there, which is that we need to continue to incorporate indigenous knowledge and culture within pedagogy and make that normative.

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But as well, we need to have further longitudinal studies of this nature so we can test other variables that we haven't looked at, but also to reaffirm the findings that we've or to retest the findings that we've come across.

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And yes, please do. If you want further information, check out the chapter that you and I prepared.

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Welcome, we will accept your questions. Thank you.

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Thank you Hugh and Michael. That was really fantastic and it just kind of gives a glimpse as well as really fantastic and it just kind of gives a glimpse as well as the different methods and the different methods and the different approaches that are used in this handbook.

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Are there any questions for you and Mike? Would you be able to come up just so that Everybody can hear place.

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I should probably, maybe I could try and disconnect it and run around.

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Well time too, thank you.

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Thanks, Mit me Halfway. my name's Margo Russell and I work in education and social work at the University of Sydney.

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Thank you for your paper. Unfortunately, I'm not going to say anything that's very positive.

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The unit that is a compulsory unit in our program, education program, the teachers. Is on on Aboriginal.

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Knowledgees, indigenous ways of being. Is the one that that students hate. And I'm going to say students generally there's a minority of students that find it useful.

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I don't think we are training people to do what you are. Your research suggests. And I kind of think we need to actually look at the educational workforce.

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And we have all of these. Free prerequisites that students have to meet before they come into the program.

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I think we should have one which Somehow or other. Looks at their racial. Understandings and that basically they shouldn't be teaching you know

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Yeah, it's quite concerning what the points that you raised there from a from my own anecdote my wife is actually going through a Masters of Education.

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And she is currently doing the indigenous unit and I feel if she wasn't married to me she wouldn't really have a clue about it either.

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I think you raise a very important point. Thank you.

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Might quickly jump in as an organizational criminologist but works in this space with Hugh. I think, yeah, it's a chicken or the egg thing, isn't it?

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Is it the education system and the culture of Australia which is already preforming these students I think we could say to some extent yes and Gwain, Bodk and Andrews has written a lot about racism and education as well.

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But I think though the curriculum for teachers to mind a saying is quite packed. I think that your points really emphasised the need for this to be role modelled from day one to graduation.

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And I know that's very hard and I'm sure that there are many of your keys and you yourself are working towards that.

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But I think your point really emphasizes that it needs to be at all of faculty. Endeavor and so yes us as academics we need to go through the training ourselves and I think yeah.

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Hi. Thank you very much for your research. Do you have teachers who are indigenous and do you have quotas?

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To promote that in general center at the university level to be teachers and researchers in the future to talk about themselves.

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Thank you for your question. To my knowledge there are no set quotas at our institution but certainly there have no set quotas at our institution but certainly there are no set quotas at our institution but certainly there are no set quotas at our institution but certainly there have been a lot of work to encourage indigenous or Aboriginal people

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to encourage indigenous or Aboriginal people to come through education and Associate Professor Claire Anderson.

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I'm sure a lot of you know that's been one of her projects over many years. And so I don't think there's a quota, but we're certainly trying to ensure that there is parity.

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Between Indigenous and non-Indigenous teachers. Yeah, and the University of Tasmania has been picking up its game in increasing the number of indigenous academics.

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However, there is a indigenous fellowship in education that needs to be filled. So yeah, there still needs to be improvement.

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So the university of Tasmania and I'm sure. Across the university sector in Australia. Potentially around the West as well.

311
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So I have also a question. I'm not familiar with the context. I have a more conceptual question.

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And I'd like to address the issue of cultural identity because as you mentioned before. So we, different ontologies are involved there.

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And I can imagine that cultural identities. Is derived from a very specific ontology. So our Western modern ontology in which especially in video but also collective cultural identity.

314
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Heaven important place. Therefore, the question is. Did you have any attempt to understand what categories are used, what concepts are used?

315
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To organise this sort of, to express the sort of discomfort. Of course, if you ask about the identity people respond using the concept identity but but perhaps and I imagine especially if different ontologies are involved they have other categories or ways of expressing this sort of discomfort and how could you take this also in your research taking

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account. Yeah, thank you for the question. This comes back to the limitation of using, only quantitative methodologies.

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So when I first started, I thought, what's the way to go? But it's not.

318
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Because you need those qualitative methodologies in able to actually talk to families. And kids more directly about what they what they feel what their identity means to them and how it is actually specifically related.

319
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Like taking a macro approach as we did has its limitations it has. It tells a positive story, but it doesn't go into depth.

320
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So. Yeah, your question. Is very relevant. Thank you.

321
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Thanks you and Michael. I think we could have gone for a lot more questions. But we just have to draw a line under it for now.

322
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And if we have to draw a line under it for now and if we have some spare time at the end of the session.

323
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And if we have some spare time at the end of the session, we'll loop back if other people have some burning questions.

324
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We'll loop back if other people have some burning questions. But we're just moving on to our next speakers now.

325
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But we're just moving on to our next speakers now, one, Thoughty and Robert Webb.

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We're just moving on to our next speakers now, one, Thoughty and Robert Webb.

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One is an antipodo from the School of Social Science at the University of Auckland and Robert is an ARPULI, an ate tiata from the School of Social Sciences University of Auckland as well.

328
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I think one you'll be presenting today so name my if you can come up here that will be wonderful it's one of them.

329
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And now for some of that quoll stuff. So what a great panel we were going across the whole spread of methodology.

330
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Ontology, etc. Etc. To everyone. I just want to start by obviously recognising the traditional owners of the land that we've brought been congregating on for the past few days.

331
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Want to also give a shout out and recognition to Professor Walter and Professor Kuku Thai, Professor Kukatai in my opinion.

332
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And I know it's shared by many considered one of our most esteemed scholars in New Zealand.

333
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I want to give out recognition to my fellow panelists. And finally to all of you who have come here early, early Ish on a Friday because I'm sure some of you are not feeling 100%.

334
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After visiting the casino. Last night, probably.

335
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I want to talk about I think one of them is nefarious of experiences we have in relation to the indigenous lifew.

336
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In any settler colonial context which is our engagement with the criminal justice system. Okay, from policing through to the courts.

337
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To corrections and even childcare protection services. I'm going to talk about the results, preliminary results.

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From a sexy research project that all those people with their name including myself and my colleague Rob have done since I started the round about the second half of 2,017.

339
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Are looking at the Bangapi Mi, which is basically mighty use and so my own youth and their final or family's experiences of criminal justice in New Zealand.

340
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Yes, and only get it wrong the first time and go the other way.

341
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Are and I are only going to speak to some of the results from the Mardi component of that research.

342
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Research I have to acknowledge the rural society we've got funding from the Marsden Fund from the Royal Society in New Zealand.

343
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I'm not going to bore you with our methodology. Except to say that we basically held a whole bunch of who sorry focus groups and interviews with Rana Tai Youth.

344
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They found out their families. Supporters and also quite a few Mardi service providers community based providers.

345
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So the results come from engagement with those groups.

346
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If I'm rushing a little bit, it's because Thaii would tell you I'm not Tippero, easy takes me 10 min to introduce myself.

347
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So, I even, I'm so paranoid because I don't want to get told off that I timed myself 3 times this morning.

348
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So research themes, they are fire primary, if you like, result areas for one of the bitter tomb rather than themes.

349
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That's come from our analysis of the conversations that we had, the we were with our own people.

350
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Okay, so in the overarching theme of you like I would say what they were when they talked about their experiences of criminal justice in New Zealand when it was one of marginalization.

351
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Marginalisation. So we've kind of broken that down into a number of different kind of sub-themes for one of the be the tomb.

352
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Tokenism, privileging of the individual over the collective. Solancing Langatai in final voices.

353
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Vino and Anatii and Mardi providers being constrained from actually carrying out what we call ticker or proper practice.

354
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And lack of alternatives to the mainstream. And there's 2 little things I've denoted at the bottom.

355
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I'm only going to talk about the first 3 because I'll definitely run out of time. If you want more information about I will see the methodology and the results including all 5 areas.

356
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Then you go to a wonderful chapter. In the recently published book that Yeah.

357
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In the first year I want to talk about tokenism. We've got a couple of quotes from from from participants in our research and I may not, I probably won't.

358
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Read out both, but I'll read out which one for emphasis. But tokenism is really a corner.

359
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I should go back. I've actually been doing research in this area on the subject matter since 1,995 was the first time that I did research was traveling around the motto around the New Zealand, I did research was travelling around the Multi run, New Zealand, interviewing

360
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urban-based Marai meeting house. Tar to a career or elders about their thoughts on whether or not we should actually have our own justice system centered on Morocco.

361
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And so since then I reckon probably and not a boast because we don't have a massive amount of literature.

362
00:56:59.000 --> 00:57:11.000
Sorry my leg just went. Right to him. It's gonna be interesting. Really sorry, give me a sec.

363
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When I got off the plane coming into Australia, someone stepped on the back of my foot and I tore my hamstring.

364
00:57:16.000 --> 00:57:26.000
So OK, right, where was I? Okay, so I've read most of the literature because we have a grown body.

365
00:57:26.000 --> 00:57:41.000
But it's not what we call significant, right? And so nothing that we found in the reset surprised me and that in no way listens the importance of our research because I think we've focused a lot on for example a lot of the policies and interventions that have become into play in the last 10 years.

366
00:57:41.000 --> 00:57:48.000
Yeah, but one of the ones that didn't surprise me was a lot of the participants talk about the tokenistic nature.

367
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Of the programs that they or interventions that they engage with. So for example the first quote they pilot an initiative and they give it a Mardi or Pacifica name so then it means it or the system must be trying harder to work with those people when it's still the same system.

368
00:58:05.000 --> 00:58:13.000
Okay, so the criminal justice system in New Zealand as it is in every one of the seat and colonial jurisdictions is very Eurocentric.

369
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We focused in terms of sterile frameworks, okay, how it goes about explaining why offending takes place.

370
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And when it's in policy development. Processes and including his workforce. Okay? So in New Zealand for example just like in Canada and elsewhere within the policy sector, the core theoretical frameworks they utilize to explain crime, developing the dimensions of things like the psychology of criminal conduct.

371
00:58:38.000 --> 00:58:51.000
Okay, or SIP TED, you know. Crime prevention through environmental design. Heavily either individual focused in terms of explanation and response to offending or place based.

372
00:58:51.000 --> 00:59:01.000
Okay. Or I call chronology as a place. We've had a little bit of, and this also is replicated in the way they engage with us.

373
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We're running into government in 1,999 for 15 years. All we ever talked about the agencies was consultation and the consultative process was highly tokenistic.

374
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It meant that all the policy or the intervention was fully developed and then we turned up at Maria Mardi and go, here's my wonderful idea, don't you love it?

375
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And we'd go no and then I go thank you and then next next year they wouldn't permit it, right?

376
00:59:24.000 --> 00:59:43.000
Now I've noticed that the criminal justice sector in New Zealand uses the term engagement. All right, it's still consultation, but they're called an engagement, but there has been some movement to now the sort of the end term is co production of policy and interventions, co production.

377
00:59:43.000 --> 00:59:48.000
So I had a look at co-production, Minister Justice go, we co-produce now.

378
00:59:48.000 --> 00:59:53.000
Well, they still create the RFPs for the contracts, the contracts itself, what can and cannot be art.

379
00:59:53.000 --> 00:59:59.000
So for example in research, who can or cannot publish and usually you can't publish anything without they say so, etc.

380
00:59:59.000 --> 01:00:10.000
Etc. So co-production itself is a tokenistic. Response to a problem of our input into policy.

381
01:00:10.000 --> 01:00:15.000
That we have been. You know, made not has been made known to the criminal justice system.

382
01:00:15.000 --> 01:00:22.000
For a long time. Okay? So as a result, in the New Zealand context, as it is another cytoplasm context.

383
01:00:22.000 --> 01:00:32.000
What we have, how the system has responded to our critique. Has been through things like indigenousization and co-option.

384
01:00:32.000 --> 01:00:35.000
Now when I send digitization because I know it's really popular to me now it's really popular to me now digitizing the academy and digitizing our courses.

385
01:00:35.000 --> 01:00:50.000
I met it in our courses. I met in the terms of what Paul Havenman wrote about in 1,988 in the and digitalisation pulling more brown bodies into the system without any significant changes to the system with a culture of policing or corrections.

386
01:00:50.000 --> 01:00:57.000
At all. All right, so it's the browning of the workforce. Co-option, okay, responding to our critique.

387
01:00:57.000 --> 01:01:07.000
Of the criminal justice system by taking acceptable elements of Tunnel or cultural practice and adding them on to Eurocentrically derived.

388
01:01:07.000 --> 01:01:13.000
Criminal justice processes. For example, corrections have wonderful did have one program called blended therapy. The blended bit was that Little bit was the year's strategic psychotherapeutic.

389
01:01:13.000 --> 01:01:24.000
Sorry, sucker therapeutic program and then a bit of tea kunga in the front and in but cut a key and everything like that and that was the blended program.

390
01:01:24.000 --> 01:01:31.000
This is what I mean by indigenousization and co-OP. And now we have to really go fast.

391
01:01:31.000 --> 01:01:38.000
The second area of we're finding is I want to talk about is a privileging of the individual over the collective.

392
01:01:38.000 --> 01:01:50.000
So I'll put it this way. If you have a look at the sort of how the criminal justice system how it proceeds to understand, engage with and then deal with someone's young person's offending.

393
01:01:50.000 --> 01:01:58.000
We have of course an accusatorial system. And Jim, when we say that, criminologists go, oh you're talking about the court, no I'm here right through the whole process.

394
01:01:58.000 --> 01:02:02.000
It's about why did you do that and what can we do to you to make sure you don't do it again.

395
01:02:02.000 --> 01:02:11.000
Whereas I would argue that a Mardi system, whatever that may mean would look like, we're more of an inquisitorial supposed.

396
01:02:11.000 --> 01:02:22.000
All right, so we ask questions like, well, who else? Might have been at faulty. What other issues or reasons may they have been to this young person to offend?

397
01:02:22.000 --> 01:02:28.000
And so the second quote I'll read out, we should be talking about Fernando Centric.

398
01:02:28.000 --> 01:02:35.000
Process. There might be a history of shame for example in the family that might have carried over generation to generation.

399
01:02:35.000 --> 01:02:45.000
This person, this community worker was talking about intergenerational incarceration for example, right? There might be something that's never been talked about in the family before.

400
01:02:45.000 --> 01:02:55.000
Sexual abuse that's created all of these uncertainties related to the young person this case they were talking about I don't know

401
01:02:55.000 --> 01:03:16.000
And so one of the issues that our respondents were our participants raised time and time again was feeling that the individualistic focus of the criminal justice system the processes that it took place with it was the formal court youth court or whether it was you know that a so called astounding, astonishing program, finding a good conferencing.

402
01:03:16.000 --> 01:03:25.000
Was that the wider context of offending or or the driver of the social harm were not attended to.

403
01:03:25.000 --> 01:03:34.000
The focus of the criminal justice system was around 2 core principles. Like the accountability principle. And the responsibleisation principle.

404
01:03:34.000 --> 01:03:48.000
The focus is not a just outcome. In dealing with the social drivers of a young person's offending is to ensure that we can demonstrate to whom whoever, sorry, the public are political masters that this person has been held to account.

405
01:03:48.000 --> 01:03:59.000
But without attending to the historical context of the, you know, surrounding this young person's behavior, the contemporary issues that they're facing in their final.

406
01:03:59.000 --> 01:04:06.000
There's not going to be a just outcome. Okay. Am I almost done?

407
01:04:06.000 --> 01:04:21.000
Oh, getting up at 50'clock this morning was with him. Yeah. And the last one, a last kind of theme or group of fun I want to talk about is the solenting of the theme or group of fun I want to talk about is the solemn thing of Anati.

408
01:04:21.000 --> 01:04:30.000
And final voices. And here I'm going to say a couple of things that if I was in New Zealand amongst the completely Mardi audience I might might not be popular but I'm going to say it anyway.

409
01:04:30.000 --> 01:04:36.000
Shotahu, tell everyone or get a few emails.

410
01:04:36.000 --> 01:04:47.000
There really isn't much opportunity for these kids to have a voice and even when they did have meetings no one really talked to the kids they're talking around them and about them.

411
01:04:47.000 --> 01:04:53.000
This is talking about as I said, that much touted. Program, family group conferencing.

412
01:04:53.000 --> 01:05:01.000
By the way, the only one original idea that we've had in criminal justice in New Zealand, we are great importers of crime control policies.

413
01:05:01.000 --> 01:05:16.000
And interventions and policing strategies. And as a critical criminologist, the thing that benches me most is that the input we import from all these high crime societies And I'm wondering why we would do that and we don't go to the low ones but anyway that's.

414
01:05:16.000 --> 01:05:21.000
That's a mystery that has yet to be sold.

415
01:05:21.000 --> 01:05:28.000
The silencing of our voices, the family good conferencing process is supposed to be a restorative process.

416
01:05:28.000 --> 01:05:43.000
Which means that biological means you have a dialogue in but what a lot of our participants told us particularly the family members mom and dad uncles is that they felt belittled in many ways that we come and they were expecting they're told this is a mighty friendly environment.

417
01:05:43.000 --> 01:05:53.000
And then I literally have no say in the process. The dialogue and everything is dominated by the youth justice coordinators, the social workers of the area and the police.

418
01:05:53.000 --> 01:06:00.000
Okay, so they feel that they don't see a report that they don't see. Anything, mightiness about this process.

419
01:06:00.000 --> 01:06:09.000
Apart from maybe being asked to do a cut a key at the beginning and the end But there is no space given to the mighty expertise in the room.

420
01:06:09.000 --> 01:06:22.000
Akoma to a Korea. Okay, or 2 from where experts in justice and everything are generally silenced why because this process this wonderful restorative process happens at the end at the sentence in fights.

421
01:06:22.000 --> 01:06:31.000
It doesn't happen if you adjudicative process. So when you go into the system, what our participants told us is that there was no way you could contest.

422
01:06:31.000 --> 01:06:43.000
The state story. The dialogue around the offending and what should happen with dominated by state officials. And so they felt that there was not enough inquiry into what they needed.

423
01:06:43.000 --> 01:06:52.000
There was some and then a developer family get conferencing plan. And 2 parts, the accountability and responsibilities part.

424
01:06:52.000 --> 01:07:00.000
That definitely gets done. And then there's the social justice but the social support part and that generally doesn't because it costs money.

425
01:07:00.000 --> 01:07:08.000
And it won't get signed off. Our research will say this also applies a silencing process.

426
01:07:08.000 --> 01:07:14.000
To even some of those programs that are definitely Marty centred, IE for example, don't pay you courts.

427
01:07:14.000 --> 01:07:22.000
Yeah, use court hearings at the CPC phase hold on MRI that was touted and if you like push forward by Mardi judges themselves.

428
01:07:22.000 --> 01:07:32.000
And this is seen as an empowering crisis. But when we took an out of our findings are replicated by Mwana Jackson, he's done a sort of retrospective research.

429
01:07:32.000 --> 01:07:38.000
Which will hopefully be published soon. I know I've only got a bit more time so I'll go through this quickly.

430
01:07:38.000 --> 01:07:46.000
So what he found and what we found is when we talk to certain groups of Alami. Who have to be sent to them.

431
01:07:46.000 --> 01:07:52.000
Is there at least the urbanized in particular? And I have no real like me. And they probably never had even been home.

432
01:07:52.000 --> 01:07:58.000
And they never had much engagement with him at all. It's a very disempowering process within.

433
01:07:58.000 --> 01:08:01.000
An I had a quote I should have put it up sorry I found it last night but I didn't put it in the slide.

434
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A young girl I spoke to and I won't use all his language. He said, you know, II come in and this is if and instead of having one if and judge, I have 4.

435
01:08:13.000 --> 01:08:18.000
And I had these 3 old guys, his elders. Who I don't know judging me.

436
01:08:18.000 --> 01:08:28.000
And I'd much rather, you know, and so for them, and he basically said to me, that process was no different from going to the parking lot and I'd rather go there because then I'm only judged by one person.

437
01:08:28.000 --> 01:08:34.000
And so I guess the point I like to end on is this. Is that even we need to be careful.

438
01:08:34.000 --> 01:08:44.000
Not to. Oversubscribe if you like the It seems to be positive impact of some of these mighty sensitive processes.

439
01:08:44.000 --> 01:08:53.000
When they are delivered by the state. Because they sometimes ignore I think one of the core issues that we have which is the non-recognition significant difference of the my end of experience.

440
01:08:53.000 --> 01:09:01.000
Okay, across New Zealand. Thank you.

441
01:09:01.000 --> 01:09:10.000
Thank you. That was a wonderful presentation, one. I really appreciate you timing yourself too. That was awesome.

442
01:09:10.000 --> 01:09:13.000
Do we have some questions? We've got time for, yes I know there'll be lots.

443
01:09:13.000 --> 01:09:16.000
Please.

444
01:09:16.000 --> 01:09:23.000
Thank you so much for the presentation. Thank you for all the presentations.

445
01:09:23.000 --> 01:09:43.000
Mine below. My question actually, applies to the previous presentation as well because I'm from the Dominican Republic I know absolutely nothing about indigenous sociology we don't have indigenous populations in the Caribbean.

446
01:09:43.000 --> 01:09:56.000
But I have seen in the rest of the region a couple of experiences where the indigenous communities are in charge of the process, be it education.

447
01:09:56.000 --> 01:10:04.000
Well, in both cases education. So for instance in Sao Paulo when I was studying the participatory budget in a long time ago.

448
01:10:04.000 --> 01:10:08.000
I was studying the participatory budgeting a long time ago that was 2,001, 2,004.

449
01:10:08.000 --> 01:10:22.000
One of the main results from that process was that they came up with this. Holistic community-centered kind of educational centers.

450
01:10:22.000 --> 01:10:32.000
And 3 of them were in the indigenous part of Sao Paulo. I didn't even know that there was an indigenous part of Sao Paulo.

451
01:10:32.000 --> 01:10:41.000
And the communities were in charge of designing them, like the architecture, but also the pedagogy, and that was part of the conversation we just had and all that.

452
01:10:41.000 --> 01:10:56.000
And it seemed to be a very successful experience. Also one of my students who is from indigenous communities in Ecuador told me in her final paper, I'm professor at Promona College in California, about a similar experience in Ecuador where they also designed the pedagogy.

453
01:10:56.000 --> 01:11:08.000
They also designed the process. They're in charge of it. So my question is to both presentations.

454
01:11:08.000 --> 01:11:15.000
Are there similar experiences here? Are there possibilities for those? Because again, for those of us who are not familiar with this reality is what you just presented is what people tell us.

455
01:11:15.000 --> 01:11:34.000
Oh, it's so advanced. It's so, you know, progressive. New Zealand is already, you know, taken into account of this methodologies and what you're saying is, yeah, not so much.

456
01:11:34.000 --> 01:11:40.000
So the 2 part the question one is should we have our own processes are you talking about and empower ourselves?

457
01:11:40.000 --> 01:11:51.000
You know you're talking about that some of these indigenous communities in the community. If that chance in New Zealand, good question.

458
01:11:51.000 --> 01:12:00.000
The reality is I'm in Mana Jackson or those of you don't know who's unfortunately passed away this year esteemed Mardi, legal scholar and chronologist.

459
01:12:00.000 --> 01:12:09.000
In his famous piece from 1,988 he fung a pipe on the and which he by the way engaged with 4,000 Mahi.

460
01:12:09.000 --> 01:12:18.000
To more walks of life and came to the conclusion. The European system sucks. Let's have our own one and then him and I over the next 10 years had a big debate about how that's actually going to work.

461
01:12:18.000 --> 01:12:24.000
And one of the big barriers is the state is never going to sit the clean state's never going to allow us a significant measure of jurisdiction or autonomy.

462
01:12:24.000 --> 01:12:31.000
Yep. On the other hand, there have been wonderful examples of who sneaky things might have been doing on their MRI.

463
01:12:31.000 --> 01:12:39.000
Okay, we're we assume so when I'm asked at this question I say we just do our own stuff We should do it for ourselves, set up our own own based justice systems.

464
01:12:39.000 --> 01:12:51.000
That's how we got koala at all. Okay, our language needs, for, you know, to, and what we did in the and the' s some of our kite out doing cooler going around keep asking our language is going around. Keep asking.

465
01:12:51.000 --> 01:12:55.000
Our language is darn. Could you help us? Not, so they won't. We're body do it anyway.

466
01:12:55.000 --> 01:13:01.000
Sit the first corner up and one in the Marta where I grew up, started to bet, you know, developed and then the state went

467
01:13:01.000 --> 01:13:06.000
This is, you know, we're not in control of this. You know, so of course they come to the table and negotiate.

468
01:13:06.000 --> 01:13:11.000
And we can argue about whether that was a good thing or not. My argument is we should just set it up and do the themselves.

469
01:13:11.000 --> 01:13:23.000
And at some point in this area too, by the way, if we start sending out more I based justice systems and dealing with with offenders ourselves I guarantee you that the state will come in really quickly.

470
01:13:23.000 --> 01:13:30.000
So I'll shut them down and negotiate because this is one area where they will not want to give up any amount of control.

471
01:13:30.000 --> 01:13:48.000
I won't leave it because I'm much Because I've not so subtly come up to the stage and got the new

472
01:13:48.000 --> 01:13:58.000
I know there'll be so many different questions and hopefully we you know can continue some of those. Are courted or outside of the room as well so that we can just leave some time for our next presenters.

473
01:13:58.000 --> 01:14:14.000
So thank you, One. And it's really fantastic to be able to introduce Alison Nadia, who was also one of our contributors to the Handbook who would be speaking about race and indigeneity, accounting for kinship and racial boundaries.

474
01:14:14.000 --> 01:14:24.000
Hot topic. So over to you and we'll Malcolm. Thank you.

475
01:14:24.000 --> 01:14:30.000
So hello everyone. It's so good to be here today. My name is Alice Ramirez-maria.

476
01:14:30.000 --> 01:14:38.000
I'm a PhD candidate at the University of California Los Angeles in sociology and I'm a member of the Thana Autumn Nation.

477
01:14:38.000 --> 01:14:55.000
So I'm here to talk to you today about race and indigeneity, which is a part of a review essay that I wrote for the Oxford Handbook of Indigenous sociology that's coming out pretty soon and I'm really excited about it.

478
01:14:55.000 --> 01:15:08.000
So we'll just move forward. Okay, so since time a memorial Native nations have had have determined the boundaries of their membership.

479
01:15:08.000 --> 01:15:15.000
Which is generally based on one's geography and kinship ties as an expression if they're indigeneity.

480
01:15:15.000 --> 01:15:23.000
American settler colonialism has sought to classify and racialize native people to further dispossession and racial segregation.

481
01:15:23.000 --> 01:15:37.000
In this presentation, I will discuss the role of native kinship in boundary making and the racial and political violence of race shifting.

482
01:15:37.000 --> 01:15:43.000
So rooted in indigeneity, indigenous kinship works to uphold place based laws and knowledge systems.

483
01:15:43.000 --> 01:15:54.000
For instance, the Autumn kinship system is called the EIMIC. And it outlines relation and familiar responsibilities across an extended family network.

484
01:15:54.000 --> 01:16:14.000
Thus native kinship systems are rooted in personal obligations and time and respect. As native feminists like Kim Tawber have noted, kinship systems can include non-biologically related kin, but this usually does not account for citizenship into a native nation.

485
01:16:14.000 --> 01:16:25.000
Given that indigenous kinship systems are a form of indigenous governance, American settler Colonists have sought to erase and diminish the importance of native kinship.

486
01:16:25.000 --> 01:16:39.000
Through the violence towards Native families, classification, and the appropriation of native identity.

487
01:16:39.000 --> 01:16:46.000
So to a race and belittle native kinship, the United States has sought to classify indigenous peoples and bodies.

488
01:16:46.000 --> 01:16:54.000
Bodies and lands. Classification assigns value and identification which is central to justifying acts of dispossession.

489
01:16:54.000 --> 01:17:02.000
And racialization. Classification schemes also privilege categorical simplicity and homogenized diverse native nations.

490
01:17:02.000 --> 01:17:20.000
Native nations into a single racial category in this case the American Indian category which is composed of 574 federally recognized tribes and even more non-recognized tribes but this I guess American Indian classification applies to these tribes.

491
01:17:20.000 --> 01:17:30.000
Who have their own ways of being and belonging, their own languages, their own cultures, and their own ways of doing things and seeing the world.

492
01:17:30.000 --> 01:17:33.000
So.

493
01:17:33.000 --> 01:17:52.000
Kim Tollger who's who's a scholar and anthropologist she wrote this article in 2,013 called Judomic Articulations of Indigeneity and while American Indian classification doesn't account for the complexities of indigeneity, genomic articulations of indigeneity work to

494
01:17:52.000 --> 01:18:10.000
replace. Indigeneity with scientific meaning, right, which creates room for the appropriation of native identity by erasing the role of indigenous kinship, but mainly the role of indigenous nations all together, and that communal component.

495
01:18:10.000 --> 01:18:34.000
So this of course can be seen with genomic testing and false claims to native identity through by claiming Native American DNA which Kim Tolbert wrote her book on as a racialized identifier for non-native people who have no kinship or community ties to a native nation.

496
01:18:34.000 --> 01:18:44.000
So, CSC Strum also talked about race shifting in her book on people who falsely claimed Cherokee identity.

497
01:18:44.000 --> 01:18:53.000
So to be clear, when I talk about race shifting, I'm talking about people who have no biological or lived kinship ties to a native nation, right?

498
01:18:53.000 --> 01:19:02.000
These are people who are who claim native identity as a result of a personal or private transformation of self, right?

499
01:19:02.000 --> 01:19:17.000
So there's not this communal component into it. As part of this, this is often seen as a result of family lure, genetic testing, and the desire to displace resources from native nations and native people.

500
01:19:17.000 --> 01:19:29.000
Yeah, this is, this is not a new conversation. This is, this conversation that is had among a lot of indigenous women mainly in in Canada, the United States and elsewhere.

501
01:19:29.000 --> 01:19:41.000
But CIRCUM often set or she says that sorry. People who falsely claim Cherokee identity she found.

502
01:19:41.000 --> 01:20:03.000
They, they, there's an over and over emphasis on this idea of a hidden history. Or that a distant a distant ancestor work to preserve while they lived as white people for decades or even centuries, There's a sorry

503
01:20:03.000 --> 01:20:20.000
She also found that race shifters are individuals that work to cross boundaries into native identity, create narratives of victimization that work to cross boundaries into native identity, create narratives of victimization that detail a distant ancestor was forced to go underground or identify narratives of victimization that detail a distant ancestor how a distant ancestor was forced to go underground or identify as a white

504
01:20:20.000 --> 01:20:36.000
person for X amount of time right so there are these stories that say like you know I'm indigenous, but I have this ancestor way back who who decided to live as a white person because of victimization and now even though we lived as white people for X amount of time.

505
01:20:36.000 --> 01:20:49.000
I am I am a native person because I've reclaimed my this own personal and private truth right that doesn't necessarily include other native people I specifically native families, right?

506
01:20:49.000 --> 01:21:01.000
So she also found that there is a common emphasis on this idea of blood memories and physiological markers versus lived kinship and community ties.

507
01:21:01.000 --> 01:21:07.000
So she argues that race shifters often overlook the social privileges that are provided by whiteness.

508
01:21:07.000 --> 01:21:26.000
And ultimately by not carrying the the lived trauma. That a companies indigenous erasure and settler colonial societies right so there's not the experience of actually being native, experiencing the trauma of being native intergenerationally, but also in everyday life.

509
01:21:26.000 --> 01:21:32.000
Right.

510
01:21:32.000 --> 01:21:41.000
So everyday practices and membership rules can impact how category how racial belonging is practiced, understood and appropriated.

511
01:21:41.000 --> 01:21:50.000
Within sociological literature in terms of boundaries but not assuming whether they are racial, ethnic, national, etc.

512
01:21:50.000 --> 01:22:00.000
Boundary crossing entails changes in individual identity but not categorical change. Whereas boundary shifting entails changes in entire group identity.

513
01:22:00.000 --> 01:22:16.000
And boundary blurring on the other hand just entails a tolerance of multiple identities. So race shifting entails I argue boundary crossing and boundary blurry where crossing is tolerated, right?

514
01:22:16.000 --> 01:22:38.000
So these are instances where, you know, perhaps we know somebody is falsely identifying or we're saying, you know, it's okay not to have these or to say you're native but not actually have the lived experience of being native or actually have the kinship ties to being native as a form of governance.

515
01:22:38.000 --> 01:22:45.000
So therefore, I argue that race shifting is it's both a racial and it's a political violence, right?

516
01:22:45.000 --> 01:22:56.000
Because in order for it to happen you have to essentially erase native nations from the equation of giving them the authority to make that decision.

517
01:22:56.000 --> 01:23:06.000
Of who is part of that community and who is not.

518
01:23:06.000 --> 01:23:12.000
So I just want to leave you all with this this quote from Lee Miracle. Who talks about the importance of sovereignty, right?

519
01:23:12.000 --> 01:23:29.000
Because with race shipping, it's it's this assumption that native sovereignty doesn't matter, it's not allowed, it doesn't matter because it's it's more of a personal, this is a personal exploration, right?

520
01:23:29.000 --> 01:23:40.000
So Lee miracle says politics arise from law. To be without politics. Is to be lawless.

521
01:23:40.000 --> 01:23:51.000
To say our politics are in opposition to European politics. Would be correct. European European law legalizes our oppression.

522
01:23:51.000 --> 01:24:00.000
Our law forbids it. But to say that we are lawless indeed is to say that we are a lawless indeed we We are savages.

523
01:24:00.000 --> 01:24:10.000
To say that we are a lawless is to say indeed that we are savages. Sorry.

524
01:24:10.000 --> 01:24:23.000
So some conclusions that I have that I made in this review essay is that racial boundary crossing or race shifting entails the appropriation of trauma and the erasure of indigenous sovereignty.

525
01:24:23.000 --> 01:24:41.000
Right. And racial boundary blurring are crossing or race shifting, it is a racial violence and because it entails the erasure of native native communities and native families from making those decisions of who I was from making those decisions of who can and who cannot be part of these communities.

526
01:24:41.000 --> 01:24:48.000
It's a political violence. Right. So this does not account for native kinship or ways of being.

527
01:24:48.000 --> 01:24:56.000
And it does not account for the political and racial experience of being a native person. Specifically in the United States.

528
01:24:56.000 --> 01:25:12.000
And possibly elsewhere. But what I would like to just say to you all today is that there needs to be more sociological research on this idea of the appropriation of native identity, not just in the United States, but all over.

529
01:25:12.000 --> 01:25:27.000
It's happening everywhere. And we could make better administrative decisions if we acknowledge this. And we could actually address native communities in a way that's respectful and that accounts for the ways they see themselves.

530
01:25:27.000 --> 01:25:39.000
And the way they make membership decisions and practice their sovereignty. Thank you.

531
01:25:39.000 --> 01:25:48.000
Thanks so much, Alison. And what an achievement you actually finished early. And of course, I think PhD students are always at some point presenters.

532
01:25:48.000 --> 01:25:57.000
And so many of these issues are so live at the moment as well. There's just a lot of issues going on there that I require a lot of issues going on there that I require sociological attention.

533
01:25:57.000 --> 01:26:01.000
Do we have some questions going on there that I require sociological attention? Do we have some questions? We've got a bit of time for a question. Do we have some questions?

534
01:26:01.000 --> 01:26:07.000
We've got a bit of time for a question before moving to our final. For presenter. Yes, Bobby, would it be best to come?

535
01:26:07.000 --> 01:26:13.000
Could you just come up Bobby so that our online audience can hear too.

536
01:26:13.000 --> 01:26:24.000
So, thank you for the presentation and everything. It was great. The last piece you put on that idea, sociological, the identity for communities and all that.

537
01:26:24.000 --> 01:26:36.000
I guess the complexity here comes in as well. So as part of the carry brass a file that went forward so I was one of the 4 individuals who put that forward and got dismissed by the university, dismissed by our own communities.

538
01:26:36.000 --> 01:26:50.000
Until it actually came through. But it's also interesting when we look at the way in which universities are creating policies now for indigenous identification to come in that you need to either show a tribal card, a citizenship card, etc.

539
01:26:50.000 --> 01:26:57.000
At the University of Saskatchewan. They put a policy in. And the tribal chief of the territory said, it's easy.

540
01:26:57.000 --> 01:27:06.000
Just show your card. Then Mary Ellen Terpala fond. Shorter, who is non-indigenous and everything else and he stood by and supported her.

541
01:27:06.000 --> 01:27:19.000
So this becomes, I guess, the question, how do you go about interrogating? The ideas of kinship versus the ideas of citizenship and what are the complexities that we should be looking at or you should like to ask.

542
01:27:19.000 --> 01:27:27.000
Students, your future students who are coming behind you. To begin to interrogate these sort of spaces on what we're trying to do.

543
01:27:27.000 --> 01:27:42.000
Is it about status as in citizenship or is it about kinship base? And if it's and how what is the impact when we're looking at historically trying to write the wrongs of colonization when somebody is just joining a community and is now a part of a community and seen as kinship to have access.

544
01:27:42.000 --> 01:27:47.000
To certain spaces and then what's the impact that it has on affirmative action now with the Supreme Court that just happened in the United States.

545
01:27:47.000 --> 01:27:53.000
So I know it's complex and everything else, but I just want to just play around with it.

546
01:27:53.000 --> 01:28:12.000
I think that's a really good point actually. I think part of, you know, One of the biggest issues that I feel at least Mike, even my community, the thought on automation in many other communities is that We're a big community and we don't always see or feel the same as everyone in the community, right?

547
01:28:12.000 --> 01:28:27.000
It's complex like indigeneity where human beings. And it is an issue where, you know, where I've seen tribal leaders specifically because you have to recognize that even though they are tribal leaders they are politicians.

548
01:28:27.000 --> 01:28:52.000
And at times I have seen myself will protect. White people, specifically white women. So I think a lot of these issues actually come down to native communities as well so it's not just it's an administrative decision but it's actually the engagement with native people to make that decision and I wouldn't necessarily say it's kinship

549
01:28:52.000 --> 01:29:10.000
over citizenship. I would say it's actually native nations. You know, a decision to decide for themselves which which way they want to identify with more, at least in my nation, I don't know anybody who has citizenship who doesn't have kinship.

550
01:29:10.000 --> 01:29:18.000
And so I don't know if it's like that for other people's native nations. But that's where I'm coming from at least.

551
01:29:18.000 --> 01:29:26.000
That's my perspective because that's my community. Thank you. Thank you so much, Alison.

552
01:29:26.000 --> 01:29:35.000
I'm sure there'll be other questions, but I just want to move forward to our next one and thank you so much for that wonderful presentation.

553
01:29:35.000 --> 01:29:40.000
Now I believe the next paper is from Yvonne and Michelle and I think Evan's online but I'm not sure.

554
01:29:40.000 --> 01:29:49.000
You're here in person. What shall we do Michelle? She asked me to Okay. She can add.

555
01:29:49.000 --> 01:30:07.000
Okay, okay, that's wonderful. So we have Yvonne Sherwood and Michelle Jacob and Poussin who are also contributors to our handbook and I'll let Michelle introduce herself but the talk is on indigenous women's and body theory in practice.

556
01:30:07.000 --> 01:30:17.000
Thank you so much.

557
01:30:17.000 --> 01:30:28.000
She mates, I encourage Phoenix and Michelle Jacob, Wash and at Shakamo Knek, Kuk and Kash University of Oregon Pah, Sub-hash education studies.

558
01:30:28.000 --> 01:30:36.000
Good morning everybody. I'm Michelle Jacob, member of the Yakoma Nation in what is known as the Pacific Northwest.

559
01:30:36.000 --> 01:30:47.000
Of the United States where our we are white Khanish pong salmon people one of the beloved nations.

560
01:30:47.000 --> 01:30:59.000
Of in Tewana, the Columbia River Plateau. Colombia River in Chiwanna in our language one of the great river systems of North America and I'm so honored.

561
01:30:59.000 --> 01:31:07.000
Do have participated in writing the chapter. With Dr. Yvonne Sherwood from University of Toronto, Miss Sawa.

562
01:31:07.000 --> 01:31:19.000
Yvonne's a Spokane tribal member and is here. And so Yvonne, whenever you would like to chime in, feel free to put in note in the chat.

563
01:31:19.000 --> 01:31:33.000
And our chapter. Celebrates Enties. Or aunties as some people say. And we are delighted that our aunties are now part of the sociological canon.

564
01:31:33.000 --> 01:31:46.000
And in our chapter we begin with a version of the Akma creation story. And so in brief, I'll just share that with you and you can go ahead and check out the book and read our whole chapter, I hope.

565
01:31:46.000 --> 01:32:00.000
And in the, the chapter we talk about the beginning. Of time for my people. And how toma Whitela creator was considering creating humans.

566
01:32:00.000 --> 01:32:07.000
There is already the first people. Humans are not the first people. All the other beings are the first people.

567
01:32:07.000 --> 01:32:12.000
And so Tami Wel, all-knowing, all powerful was was considering creating humans.

568
01:32:12.000 --> 01:32:23.000
But notice this leadership model that's presented in our story about the beginning of our being. Tamahlah doesn't just move forward with with their plans.

569
01:32:23.000 --> 01:32:34.000
Instead, tomorrow we have calls a grand council. All the beings shares this idea in asks What do you think?

570
01:32:34.000 --> 01:32:52.000
So in that small beautiful telling of our story that I'm sharing today, we write in our chapter about how we as sociologists are presented with wonderful examples about community, leadership, and accountability.

571
01:32:52.000 --> 01:33:05.000
And within the broader chapter we build on this to talk about the importance of indigenous self-determination, clearly a main theme that we've heard about today, indigenous presence and voice.

572
01:33:05.000 --> 01:33:19.000
And ultimately, indigenous sociology is about indigenous liberation. Right. And that is of course of benefit to Indigenous peoples, but also our lands, which is shared amongst all peoples.

573
01:33:19.000 --> 01:33:27.000
And so this is work that is sorely needed by all peoples and indeed all of our planet that we all share.

574
01:33:27.000 --> 01:33:33.000
And so in this work, Dr. Sherwood and I are centering Indigenous women's brilliance in our chapter.

575
01:33:33.000 --> 01:33:45.000
And we make a strong argument that it's important to understand, analyze. And consider indigenous women in our presence beyond settler colonial constraints.

576
01:33:45.000 --> 01:33:54.000
So often indigenous women are still discussed solely from a deficit perspective or a trauma perspective. And so we encourage people to, yes, acknowledge the violence, the loss, rape, murder, etc.

577
01:33:54.000 --> 01:34:10.000
From the headlines and Well-meaning and sometimes effective initiatives. But also to understand that we do so much more.

578
01:34:10.000 --> 01:34:22.000
And so we share examples of this in our chapter. We, note that we are building upon my own work in my book, The Anti Way, which I celebrate the brilliance of aunties in my community.

579
01:34:22.000 --> 01:34:27.000
And Yvonne Groke in my community so we share some of the same brilliant MTs.

580
01:34:27.000 --> 01:34:43.000
And something that we emphasize is that ante's are champions. Social change deep theorizing and practice is what we focus on most in our chapter.

581
01:34:43.000 --> 01:34:54.000
In doing so, we center a lovely tie into previous presentations. We center the importance of kinship and relational approach.

582
01:34:54.000 --> 01:35:02.000
To knowing and being. And so I'm going to go ahead and wrap it up there to save time for discussion.

583
01:35:02.000 --> 01:35:17.000
Hopefully some reflection, some comments, questions to myself or the other panelists. But just to leave you with the final thought that These themes I'm highlighting here in this brief sharing with you.

584
01:35:17.000 --> 01:35:31.000
About the importance that our our aunties are and what they do in our communities. The emphasis on kinship on relational approaches to knowing and being.

585
01:35:31.000 --> 01:35:38.000
That perspective is so needed in sociology. It's really lacking. It's lacking in the cannon. It's lacking in our training.

586
01:35:38.000 --> 01:35:44.000
It's lacking in our pedagogies. And so I had a great opportunity for us to begin that.

587
01:35:44.000 --> 01:35:53.000
Transformation right now. So I'll go ahead and pause and see if Yvonne has anything else that she would like to add.

588
01:35:53.000 --> 01:36:06.000
It is my understanding that technology led the technology set up does not allow online and in person sharing at the same time.

589
01:36:06.000 --> 01:36:19.000
Okay, I don't see anything so I'll go ahead and pause there.

590
01:36:19.000 --> 01:36:39.000
Thank you so much. Thank you, Michelle. I know it's all really difficult me trying to grapple with different modes at the same time you'd end that that was just brilliant and I think the provocation that you left us were as well to wrap up our session as a really important one.

591
01:36:39.000 --> 01:36:51.000
It really picks up on a lot of the themes. In the handbook as well and just reflecting on a lot of the deep social change movements that have happened in Al-tiyadawa.

592
01:36:51.000 --> 01:37:07.000
I think one would agree with us the Aunties. Have driven the fierce aunties have driven a lot of that social change relentlessly driven those social change projects for our communities.

593
01:37:07.000 --> 01:37:18.000
Think we will recognise what you are saying there. Do we have some we actually do have because you've left us a bit of time thank you you have gifted that to us we actually do have 12 min I think we've had a really rich suite of diverse papers on indigenous life worlds.

594
01:37:18.000 --> 01:37:45.000
But first if there's any comments or questions specifically for Michelle and Evon now would be the time if someone would like to raise your hands, it could be a response to some of your Provocations and Yeah, so I'll just stop there and pause if someone has a question or a comment for Michelle or

595
01:37:45.000 --> 01:37:53.000
Yvonne. The best thing to do I think would be just to come up to the microphone and then Yvonne will be able to here as well.

596
01:37:53.000 --> 01:37:59.000
Thank you Yvonne and I'm sorry that the technology sort of failed us.

597
01:37:59.000 --> 01:38:08.000
Are there any questions or comments for Michelle? Yvonne around this last paper.

598
01:38:08.000 --> 01:38:13.000
What?

599
01:38:13.000 --> 01:38:14.000
I just unmuted. Can you hear me?

600
01:38:14.000 --> 01:38:17.000
Hello we can hear you!

601
01:38:17.000 --> 01:38:33.000
Oh, past, you squeeze, cut to lounge, yacht, Virginia von Schwitz, Spokane, Koal, University of Toronto, Cole University of Toronto, Cole, University of Toronto, Keith,

602
01:38:33.000 --> 01:38:42.000
Limp. Thank you everyone. Thank you, Michelle for, what a beautiful presentation.

603
01:38:42.000 --> 01:38:53.000
I just wanted to come on and say how grateful IM for Michelle. As, somebody for me who's been sort of an academic andie.

604
01:38:53.000 --> 01:39:08.000
And, and I was just so moved by the opportunity to work with Michelle, both in writing the chapter, and then having the, opportunity to come present with her even if in this way.

605
01:39:08.000 --> 01:39:15.000
When I first read Michelle's book, it brought me to tears about Antene and, and was excited to think with her about what that might mean.

606
01:39:15.000 --> 01:39:40.000
In terms of our approaches to sociology. There was a, panel that I moderated about a year ago where, Maggie actually came to talk, and talked about, the front lines in our educational systems in our institutions.

607
01:39:40.000 --> 01:39:53.000
And so I just wanted to pop on here then. Before, and I guess, in a similar sort of, position.

608
01:39:53.000 --> 01:40:08.000
You know, ask you know when Michelle invited us to think about what we can do right now as an educator as a scholar thinking about the importance of the networks that we build, with one another.

609
01:40:08.000 --> 01:40:18.000
With those that were teaching right many of us are in places and territories that are not our own so the networks and community.

610
01:40:18.000 --> 01:40:24.000
Making that we do, out of place and in place. I think are important. And so there's just so many.

611
01:40:24.000 --> 01:40:32.000
Wonderful things I think that we could focus on. Yeah, I think. Both yes.

612
01:40:32.000 --> 01:40:42.000
But the trauma we experienced but also we are so much more And so I just wanna say take the opportunity.

613
01:40:42.000 --> 01:40:51.000
Here I say to thank Michelle for being that so much more. I'm, with my partner.

614
01:40:51.000 --> 01:41:01.000
Right now, and his, grandmother is in transition to the spirit world. She's in hospice and so just meant so much for me to for Michelle to take.

615
01:41:01.000 --> 01:41:11.000
Leadership right now to. To present our work. And to think about. Wow, what an awesome, role model you are, Michelle.

616
01:41:11.000 --> 01:41:21.000
Thank you so much and, I hope to one day, be able to move with so much grace as you do in the world.

617
01:41:21.000 --> 01:41:27.000
Just so grateful. Well then limbic cooks.

618
01:41:27.000 --> 01:41:41.000
Oh, And so I think Iran's really just doing so much beautiful sharing critical analysis, arising in the generous comments that Yvonne provided as well as modeling for us.

619
01:41:41.000 --> 01:41:47.000
What does it look like to be in empty in the academy, right? And to do that balance of yes, the work matters and guess what?

620
01:41:47.000 --> 01:41:58.000
Family community matters most right so that's always a priority and so just in this brief example modeling for us what does that look like?

621
01:41:58.000 --> 01:42:06.000
What do we want our institutions to be? What do we want our academic field to be? Right? And then also just role modeling.

622
01:42:06.000 --> 01:42:16.000
What does that look like to lift each other up? As much as we can. Can you imagine our institutions were built?

623
01:42:16.000 --> 01:42:25.000
Upon those assumptions. For our department meetings were run with those principals solidly in place.

624
01:42:25.000 --> 01:42:39.000
Sociology would be so amazing. Or maybe so much more amazing. And so, Yeah, what an honor to learn from Yvonne.

625
01:42:39.000 --> 01:42:47.000
Today. So I hope you hope you you caught that those gifts that she was extending to us in her sharing.

626
01:42:47.000 --> 01:42:57.000
Alright, now we're out of time. I'm really glad I'm just really glad actually that Yvonne had the opportunity to speak to us today because I know I'm really glad.

627
01:42:57.000 --> 01:43:00.000
I'm just really glad actually that Yvonne had the opportunity to speak to us today because I know that for that time. So thank you so much Michelle.

628
01:43:00.000 --> 01:43:08.000
I think some of the you know the key messages that you've left us with are ones that come through.

629
01:43:08.000 --> 01:43:19.000
The Oxford Handbook of Indigenous sociology. I'll leave you with their lasting image and it is actually out in hard copy form next week.

630
01:43:19.000 --> 01:43:29.000
I believe it can already be accessed electronically. But as an editor I've just been incredibly grateful for having the generosity of our contributors.

631
01:43:29.000 --> 01:43:34.000
I think they've been able to articulate the concept of the Indigenous life wars, which we haven't.

632
01:43:34.000 --> 01:43:50.000
Talked about explicitly today but through everybody's sort of diverse contribution I think you gain a glimpse into what indigenous social life roads are, what indigenous sociology is and could be in the future when we are having our wonderful PhD students coming up and doing amazing work.

633
01:43:50.000 --> 01:44:01.000
So thank you all for coming to our session today. We hope that you leave it a little bit more enriched.

634
01:44:01.000 --> 01:44:13.000
A little bit more curious and of course we can mean that your library purchases the book.