WEBVTT

1
00:00:00.001 --> 00:00:02.000
Well, so apart from Marta, we have once here, right?

2
00:00:02.000 --> 00:00:11.000
Okay, so it's time so let's start on time Good morning everyone. Thank you for coming on that last day last morning.

3
00:00:11.000 --> 00:00:21.000
Of this, of 25 sessions. Today. The session's called intersections of gender, sexuality, and age.

4
00:00:21.000 --> 00:00:28.000
Bracket youth looking at language. And it has been organised with Chandra Badi over there.

5
00:00:28.000 --> 00:00:38.000
And myself and I am chairing. So we have like 15 min presentation and we will have all the questions at the end of the session.

6
00:00:38.000 --> 00:00:56.000
So let's start with from market.

7
00:00:56.000 --> 00:01:01.000
Okay, so

8
00:01:01.000 --> 00:01:14.000
In this talk, oh yeah, this is not advancing.

9
00:01:14.000 --> 00:01:20.000
Okay, so I need to use this not this. This work. Okay. Okay, yeah.

10
00:01:20.000 --> 00:01:36.000
So, in this talk, I'm going to be discussing. The process of writing my 2,009 book and if you look at the title you'll see here that gender is prominently featured in the as the first word in the title.

11
00:01:36.000 --> 00:01:45.000
But the first manuscript that I submitted to the publisher here hardly dealt with gender at all.

12
00:01:45.000 --> 00:02:05.000
That very first manuscript presented a very class-focused Bordician analysis. Highlighting how my participants accumulation of linguistic capital and other cultural capital was facilitated by the resources that their largely middle class families were able to provide.

13
00:02:05.000 --> 00:02:21.000
And I chronicled the various ways in which they're able to convert. Accumulated cultural capital to symbolic capital, social capital that serve to distinguish them from others in Taiwanese society.

14
00:02:21.000 --> 00:02:39.000
So this very class-focused Bordician analysis, however, ignored Other major contributing factors, most notably gender, the centrality of gender to my participants experiences as language learners.

15
00:02:39.000 --> 00:02:59.000
Was pointed out by a reviewer of that early manuscript and in this reviewer's review the reviewer asked First of all, what does the author make of the fact that some students, meaning some of my participants do not, are quite successful at making friends with foreigners, getting free language practice.

16
00:02:59.000 --> 00:03:06.000
Lining up Skype partners, having boyfriends to talk English with and pay for trips abroad.

17
00:03:06.000 --> 00:03:16.000
And then this reviewer went on to ask some additional questions. First of all, are my language learning opportunities the same in Taiwan if I'm overweight?

18
00:03:16.000 --> 00:03:33.000
Unattractive, have a terrible complexion over the hill, male, married. And are young women considered ideal candidates for the sorts of international marketing public relations sales jobs many of the women in my participants get.

19
00:03:33.000 --> 00:03:45.000
And how our ideologies of language acquisition gendered in Taiwan? And are these women seen as compromised in terms of their relationships and friendships with foreigners.

20
00:03:45.000 --> 00:03:58.000
So in this talk here, I'll be addressing my process and ways of dealing with addressing these questions that this reviewer posed.

21
00:03:58.000 --> 00:04:09.000
For the way the book finally came out in the end. So to address those reviewer questions, I first dove deeper into the Bordician literature.

22
00:04:09.000 --> 00:04:19.000
What I was doing was trying to find a way to address gender within a Bordesian theoretical framework but Bordeaux.

23
00:04:19.000 --> 00:04:30.000
Seldom directly addresses gender and when he does He treats it as very much secondary to social class.

24
00:04:30.000 --> 00:04:42.000
But I did find that just briefly in distinction. He actually does mention women of the petty bourgeoisie class cultivating beauty capital.

25
00:04:42.000 --> 00:04:52.000
Basically he highlights that certain women derive occupational profit from their charms and that beauty has acquired a value on the labor market.

26
00:04:52.000 --> 00:05:05.000
Then I found that several feminist scholars had actually taken that notion of deriving occupational profit from feminine charms and developed it into this idea of gender capital.

27
00:05:05.000 --> 00:05:15.000
One of these feminist scholars is Lavelle. She asserts that femininity has a cultural cap as cultural capital is beginning to have broader currency and unexpected ways.

28
00:05:15.000 --> 00:05:25.000
And an Australian scholar Huppats investigated advantages resulting from gender capital in social work and nursing.

29
00:05:25.000 --> 00:05:45.000
She interviewed 39 Australian women and did find that indeed in these caring professions. It was clear that feminine capital did operate there social work, nursing those kinds of caring professions.

30
00:05:45.000 --> 00:06:02.000
Then, She followed that study up with a research report with Ross Smith in which she moved away from the caring professions and presented narratives of Australian women that were in senior management positions.

31
00:06:02.000 --> 00:06:20.000
And that study revealed that these women had indeed profited from skills associated with femininity and feminine appearances, but these instances of securing advantages with gender capital were actually very limited and highly situational.

32
00:06:20.000 --> 00:06:28.000
So what I did was I subjected my data to another round of analysis this time specifically coding for gender related themes.

33
00:06:28.000 --> 00:06:43.000
We Ultimately, what I did was I supplemented my original Bordegian class-focused analysis with a lengthy chapter that I called intersectional questioning and that was following Stall.

34
00:06:43.000 --> 00:06:53.000
Who argues that intersectionality is not actually an approach, but rather a questioning of too narrow an approach, which is exactly how I saw it.

35
00:06:53.000 --> 00:07:07.000
So a bit of background about my study and my vocal participants. It was a qualitative multi-case study focusing on 4 female Taiwanese multilinguals who were my former students.

36
00:07:07.000 --> 00:07:13.000
And initially it was just a year-long study chronicling their lives in the year 5 their college graduation.

37
00:07:13.000 --> 00:07:30.000
But then I ended up extending it substantially 10 years to make it much more longitudinal. And all of these 4 focal participants were English majors and French miners graduating from this college in Taiwan.

38
00:07:30.000 --> 00:07:44.000
I've previously taught at that specialized in foreign languages. And And they were in fact chosen specifically for their multilingual abilities as vocal participants here.

39
00:07:44.000 --> 00:07:53.000
And their regular use of all of their languages in their daily lives even though they were in fact living in Taiwan.

40
00:07:53.000 --> 00:08:01.000
And the data was transcribed semi-structured interviews, notes from participant observation and continuous email correspondence.

41
00:08:01.000 --> 00:08:15.000
So, my participants actually were as the reviewer noted. Remarkably successful at befriending foreigners and some of these foreigners, became their boyfriends.

42
00:08:15.000 --> 00:08:26.000
And the profits that resulted from increased speaking practice with Skype buddies. That was one outcome but also trips abroad paid for by boyfriends.

43
00:08:26.000 --> 00:08:36.000
And all of them I should note adamantly denied consciously employing their femininity for the advantages that doing so would achieve for them.

44
00:08:36.000 --> 00:08:46.000
They just all insisted it was just happenstance that these guys that they fell for happen to be foreigners just by chance.

45
00:08:46.000 --> 00:08:54.000
And would say though that their physical attractiveness surely did play a role not only in their success at acquiring friends and romantic attachments but also other endeavors.

46
00:08:54.000 --> 00:09:10.000
Such as employment. Advantages and disadvantages. Okay.

47
00:09:10.000 --> 00:09:16.000
Okay, doesn't matter. Okay, now it's

48
00:09:16.000 --> 00:09:21.000
Okay, yeah advantages and disadvantages.

49
00:09:21.000 --> 00:09:32.000
GG for example got lots of practice speaking English and French on Skype but also inountered lots of what she called perverts there.

50
00:09:32.000 --> 00:09:49.000
Rachel, another participant immediately after her college graduation, had interviews 7 interviews in some in Taipei some in Gasha and she ultimately ended up being offered all 7 of these jobs that she interviewed for but disadvantage.

51
00:09:49.000 --> 00:10:00.000
The position of those 7 that she chose. Ended up giving her this amorous boss that sexually harassed her so she quickly quit that job and moved on to another one.

52
00:10:00.000 --> 00:10:24.000
So, Clearly, Gender does have the potential in conjunction with socioeconomic class and other social divisions like age ethnicity to both advantage and disadvantage in individuals but attractive Taiwanese men would of course experience similar advantages however with regard to meeting

53
00:10:24.000 --> 00:10:37.000
foreigners in Taiwan the scenario of local men attracting foreign women. That's not really a common one and looking or and commenting on the situation in Japan.

54
00:10:37.000 --> 00:10:40.000
Karen Kelsky highlights what she calls an unspoken code of Tokyo's social life.

55
00:10:40.000 --> 00:10:55.000
She says that due to the perceptions of Japanese men as close-minded, traditional and emasculated and white women as manish and aggressive white men and Japanese women belonged together white women and Japanese men did not.

56
00:10:55.000 --> 00:11:09.000
So she found her situation of being married to a Japanese man to be clearly the exception there in Japan. And I would say that the relative scarcity of white.

57
00:11:09.000 --> 00:11:22.000
Female Taiwanese male coupled them in Taiwan indicates that the same sort of unspoken code actually is in effect in Taiwan to some degree as well.

58
00:11:22.000 --> 00:11:36.000
My participants relationships with foreigners I should note did all have the blessings of their respective parents But Taiwanese society isn't entirely accepting of romantic relationships between Taiwanese women and Western men.

59
00:11:36.000 --> 00:12:00.000
But there's, This marked a mix of admiration and ambivalence with seeing Western men as an immoral threat to traditional values and Mark Moskowitz highlights this in his quote here that one should be wary of marrying Westerners because of their famed moral shortcutings.

60
00:12:00.000 --> 00:12:07.000
They are too selfish, too unreliable, and too immoral to be taken seriously as marriage prospects.

61
00:12:07.000 --> 00:12:20.000
Thus marrying a Westerner paradoxically brings both status and shame. So addressing the question of how ideologies of language acquisition are gendered in Taiwan, the question that the reviewer asked.

62
00:12:20.000 --> 00:12:37.000
The big one here is It's regarded by most Taiwanese as a very common sensible notion that Men are just simply no good at learning languages and females in contrast have brains that are specifically wired for learning languages.

63
00:12:37.000 --> 00:12:48.000
And that ideology results in language study beyond the very minimal requirements. Almost exclusively being the preserve of females.

64
00:12:48.000 --> 00:12:55.000
So in my classes that I taught in this college focusing on languages in Taiwan, I had very few males.

65
00:12:55.000 --> 00:13:14.000
Like for example, out of a class of 54 I had 4 males and in recruiting participants for this study, only one male former student showed up for my call for participants and he was out because he had to do it immediately after graduation do his Taiwan national service.

66
00:13:14.000 --> 00:13:22.000
So given the extent to which English skills are valorized in neoliberal Taiwan and through Taiwan's official discourses of competitiveness and internationalization.

67
00:13:22.000 --> 00:13:33.000
Lots of discourses of internationalisation and competitive competitiveness that really valorize English skills.

68
00:13:33.000 --> 00:13:46.000
I reasoned that Taiwanese 3, okay. With bilingual and multilingual skills would be the ones that are truly poised for success in neoliberal Taiwan in the future.

69
00:13:46.000 --> 00:13:56.000
So. Males not being very well represented in this pool of proficient bilinguals and multilinguals.

70
00:13:56.000 --> 00:14:04.000
Capable of driving Taiwan's competitiveness and internationalization, I figured, well, they're going to definitely lose.

71
00:14:04.000 --> 00:14:16.000
Their status and positions of power here. So I envisioned a Taiwan of the not so distant future in which the traditional gendered power balance was just turned on its head.

72
00:14:16.000 --> 00:14:26.000
Taiwan in which most males do to their inadequate language skills would have no choice but to work low-level menial jobs and since females would be the ones responsible for any degree of competitiveness and internationalization that Taiwan had achieved.

73
00:14:26.000 --> 00:14:39.000
Then they would be the ones that would be in charge and calling the shots here. So

74
00:14:39.000 --> 00:14:50.000
I was meeting 2 of my participants. Gigi and Rachel at 1 point and for lunch and I presented these musings to them.

75
00:14:50.000 --> 00:15:01.000
At the time they were working for the same company and they just quickly dismissed My prediction is completely an unrealistic fantasy that would never come to pass in Taiwan.

76
00:15:01.000 --> 00:15:25.000
And as an example, they talked about their boss that they both worked for. This guy was reasonably competent at reading and writing in English but not spoken English at all and he just delegated any work that required spoken English to GG or Rachel or other multilingual female employees that were on staff.

77
00:15:25.000 --> 00:15:33.000
And so they argued that Taiwanese males would surely find some way to maintain the traditional gendered power balance in workplaces.

78
00:15:33.000 --> 00:15:51.000
Treating tasks requiring spoken language skills as what GG called the superficial part. And that superficial jobs those could simply be delegated to lower-level female employees and I called it gendered linguistic grunt work in the book.

79
00:15:51.000 --> 00:15:57.000
So if GG and Rachel's assessments at all accurate, this does place real limits on the capacity of women to convert all of the cultural capital that they accumulate, including their gender capital.

80
00:15:57.000 --> 00:16:20.000
And Taiwanese females deployment of their foreign language skills would be restricted to specific low-level gendered positions with limited chance of advancement and since there'd be no lack of females with these language skills, this language capital, they'd be easily replaceable.

81
00:16:20.000 --> 00:16:30.000
So many females studying languages in Taiwan. So language work would take on this gendered place in society like huppets.

82
00:16:30.000 --> 00:16:39.000
Described in the caring professions generally respected and recognized as a valuable service but lacking any prestige status or substantial salary.

83
00:16:39.000 --> 00:16:48.000
I'll wrap up here. I'll just quickly showing some statistics here that The outlook for that is mixed.

84
00:16:48.000 --> 00:16:55.000
Taiwan has achieved a lot in recent years here. I've got it in here. Just quickly read those you can.

85
00:16:55.000 --> 00:17:09.000
But some statistics here. Government sector, women are doing quite well, but in the private sector clerical support worker continues to be the main type of employment for females.

86
00:17:09.000 --> 00:17:35.000
Dropping a bit here from 2,010 to 2,020 and this big section here that most the civil sector here legislatures and social and senior officials, which they've made significant gains with managers in the private sector which is still driving behind that's still a big increase from 20.5 to 30.5.

87
00:17:35.000 --> 00:17:43.000
OK, so I'll end here. Thank you.

88
00:17:43.000 --> 00:17:50.000
Okay, thank you very much Mark. I'm sure we will have a lot of prefer discussions later on.

89
00:17:50.000 --> 00:18:05.000
Or a highly depressed escape button. Right. OK, next we will have Kyokotaki.

90
00:18:05.000 --> 00:18:13.000
Okay.

91
00:18:13.000 --> 00:18:18.000
Hi, my name is Joko Takucci. I'm honored to have presentation here.

92
00:18:18.000 --> 00:18:32.000
And in his presentation, I try to explore the multiple interpretation of non-binary general identity categories from the analysis of the narratives of general-conforming people in Japan.

93
00:18:32.000 --> 00:18:39.000
This is the outline of my presentation today.

94
00:18:39.000 --> 00:18:54.000
First, let me introduce myself briefly. My name is Kyoto Taketchi, my first pronouns are they them and I measure in sociology and got PhD last March.

95
00:18:54.000 --> 00:19:10.000
My recent focus is on the history of art and identification of nonbinary gender identity categories in Japan. And I'm and I've explored it in my PhD dissertation.

96
00:19:10.000 --> 00:19:22.000
First, I will believely summarize the previous studies about transgender individuals in Japan. Previous studies have explored gender binary norms.

97
00:19:22.000 --> 00:19:38.000
Among transgender people. And especially in Japan in the inception of the medical concept of gender identity disorder, say the essential guy provoked such binary gender norms.

98
00:19:38.000 --> 00:19:52.000
Therefore, very few studies have depicted the practice of non-binary individuals. Because they have focused on the practices of using the categories gender identity disorder.

99
00:19:52.000 --> 00:20:01.000
But in recent years it is said that gender non-conforming people who feel uncomfortable with their general assigned at birth.

100
00:20:01.000 --> 00:20:09.000
Have come to express their self-image as fluid and unique to the individual in a variety of ways.

101
00:20:09.000 --> 00:20:21.000
For example, X agenda or non-binary used as general identity categories. That do not fit into binary gender.

102
00:20:21.000 --> 00:20:32.000
And at this point we cannot ignore the diversity in the use of non-binary categories themselves. Because they were affected by various social contexts.

103
00:20:32.000 --> 00:20:39.000
And histories. And I will believe you summarize the history of the non-binary categories in Japan.

104
00:20:39.000 --> 00:20:49.000
But cannot be reduced to the import of English bus. First, when that time trans agenda was imported from the United States in the 1990.

105
00:20:49.000 --> 00:21:09.000
Some people had used Uber agenda and intageenta in the cross-dressing communities. But they are non-binary practice was not visible because at the same moment the medical treatment under the concept of gender identity disorder have been started.

106
00:21:09.000 --> 00:21:23.000
And only in the Kansai region which is in the western part of Japan. An agenda was used in the form of the f dx that means of female to X.

107
00:21:23.000 --> 00:21:30.000
And they are signed, they know it is female, but there's general identity, gender identities X.

108
00:21:30.000 --> 00:21:52.000
And also the term empty x, mail to x what's used. However, around 2,001 when the category general identity disorder became deliberate in the media coverage, and a lot of transgender people who try to transition the agenda in a binary way became visible in the community.

109
00:21:52.000 --> 00:22:00.000
The place for exgender people changed the online personal home page. He owns the Kansai area.

110
00:22:00.000 --> 00:22:10.000
Since 2,010 And the category X agenda has come to be known in the media coverage and especially the SNS.

111
00:22:10.000 --> 00:22:19.000
And some exienna people attempted to define extender as a response to the criticism toward X gender. From other transgender people.

112
00:22:19.000 --> 00:22:29.000
I mean the binary transgender people. And recently, the term non-binary was also started to be used.

113
00:22:29.000 --> 00:22:38.000
Syriza related articles about non-binary people and the third gender marker in the documents in other countries.

114
00:22:38.000 --> 00:22:48.000
I think this short-term history of the categories He is very important to understand the way of non-binary people self-positioning.

115
00:22:48.000 --> 00:23:04.000
Because the question of how these identity categories have been used by gender minorities to represent themselves has been a significant issue in the study of gender and sexuality since Mr. Fuku's work.

116
00:23:04.000 --> 00:23:21.000
We can view categories not as just a group like extended people and transgender people. And but we can see, we can see category as being formed in the process of interaction such as categories bringing about norms.

117
00:23:21.000 --> 00:23:29.000
And changing methods of self-understanding. And responses from people changing the meaning of categories.

118
00:23:29.000 --> 00:23:44.000
And at this point We cannot overlook that gender minorities have been influenced by community knowledge and activities.

119
00:23:44.000 --> 00:23:59.000
Is are facilitated by media media and existence of the communities that listen to their motives. And are influenced by the accumulation of multilayered knowledge and vocabulary that varies by generation.

120
00:23:59.000 --> 00:24:14.000
For example, in terms of transgender people, new online environments enable them to make narratives that has not been welcomed by many many mainstream transgender communities.

121
00:24:14.000 --> 00:24:28.000
And based on these arguments I will clarify how general and conforming people in Japan have interpreted and positioned themselves under the currently diverse nonbinary gender categories.

122
00:24:28.000 --> 00:24:35.000
Referring to the knowledge available in the groups to which the individuals belonged.

123
00:24:35.000 --> 00:24:48.000
And as a research approach, First I collected as many magazines and the internet text as possible. Including the personal home page and web articles written by transgender people.

124
00:24:48.000 --> 00:24:56.000
They are all written in Japanese. Mainly from the 19 eighties to around 2,010.

125
00:24:56.000 --> 00:25:08.000
In addition, I conducted interviews in Japanese It's 29 children and conforming people at the age of 28 from twentys to sixtys.

126
00:25:08.000 --> 00:25:17.000
And I call ititively analyzed. What community activities and knowledge were associated with the use of categories in the text.

127
00:25:17.000 --> 00:25:24.000
As a result of belonging to a particular generation or communities.

128
00:25:24.000 --> 00:25:40.000
And this is the personal information of my informants. I don't have enough time to explain this in detail, but you can see there are various expressions such as not a man, human, masculine extender and so on.

129
00:25:40.000 --> 00:26:07.000
To rebuild their general identities. And in this information A, BC, and D and so on means just pseudonyms but I try to use sun after each name like a sum Biz and Shisha but different to their names in order not to generate their names in a binary way.

130
00:26:07.000 --> 00:26:19.000
So. The result of the analysis. To build that individuals position themselves under no binary categories in different ways.

131
00:26:19.000 --> 00:26:23.000
Depending on the knowledge they possessed.

132
00:26:23.000 --> 00:26:33.000
Ex agenda can be characterized as as a subcategory of transgender and also as a distinct category different from transgender.

133
00:26:33.000 --> 00:26:43.000
First I've found that some exgender people identified themselves as MTX female to X. Or MTX made to X.

134
00:26:43.000 --> 00:26:59.000
In the context of the transgender communities. Viewing X as a subcategory of transgender at an umbrella term.

135
00:26:59.000 --> 00:27:11.000
Band, FTX and MTX were used in the glossary of the group magazine as neither FDM, female male, nor MTF male to female.

136
00:27:11.000 --> 00:27:25.000
In the late 1990. For example, 8 son who was a member of the Different Tokensite still uses the term FTX transgender as their general identity.

137
00:27:25.000 --> 00:27:31.000
In this interview, Anson's narrative is related to the memory of the past interaction in the community.

138
00:27:31.000 --> 00:27:44.000
See if you want to cancel. Says I think there are limitations to the times but especially for MTF and FTM X was unacceptable and people couldn't tolerate it.

139
00:27:44.000 --> 00:27:56.000
And H son was viewed as an FDM or a man so it's a managed to use FTX to show that he was not a man.

140
00:27:56.000 --> 00:28:05.000
But it is said that The group Different to Kansai was a relatively queer place where normative gender was self-evident.

141
00:28:05.000 --> 00:28:18.000
Than in other transgender communities. In the early 2 s when the time x was spreading through the internet, In some transgender groups, X was signified as a concept.

142
00:28:18.000 --> 00:28:29.000
That represented people who did not undergo hormone therapy. Or medical surgery under the norms of changing their body in a binary way.

143
00:28:29.000 --> 00:28:37.000
In the group that Uitosan joined, FTX was often viewed as a condition in which a person wanted medical treatment.

144
00:28:37.000 --> 00:28:52.000
But had not yet undergone it, unlike FDM female domain. So ex-gender people tended to think that They try to be transgender but not enough at a trans agenda.

145
00:28:52.000 --> 00:29:01.000
In this context, those who joined the transgender community as teenagers and young adults at the time still made the sense of X.

146
00:29:01.000 --> 00:29:04.000
Similarly today.

147
00:29:04.000 --> 00:29:12.000
On the other hand, young informants who discovered Exgenda on the internet in the 2,010.

148
00:29:12.000 --> 00:29:23.000
Proceed X gender separately from trans agenda. At that time, Ex agenda became different as a category with ambiguous meanings.

149
00:29:23.000 --> 00:29:31.000
That can be not defined by individuals. Mainly in the SNS such as Twitter.

150
00:29:31.000 --> 00:29:39.000
The first box is enabled by this agenda. Is disconnecting the self. From pre-existing categories.

151
00:29:39.000 --> 00:29:55.000
Like trans agenda and also the gender identity disorder. And in at that time transgender tended to be sorted over as a similar category to gender identity disorder.

152
00:29:55.000 --> 00:30:08.000
And the second practice is using x agenda. Together tentative sense of belonging. By being ex-gender as an identity, there can be changeable easily.

153
00:30:08.000 --> 00:30:16.000
For example, Ian says, Or no, I'm excender, but when gender equality is achieved, I can be a woman.

154
00:30:16.000 --> 00:30:22.000
And the visa said, I feel like I'm keeping external in my temporary position all the time.

155
00:30:22.000 --> 00:30:33.000
Eason and B sons think that Okay, this can be possible by the ambiguous definition of x agenda.

156
00:30:33.000 --> 00:30:45.000
However, because of this of a secure meaning of Ex agenda, Lucky sister attempted to justify its meaning also arose in the nonbinary community.

157
00:30:45.000 --> 00:30:50.000
Especially in an online non-binary community.

158
00:30:50.000 --> 00:30:58.000
Ifson says since x is so diverse it is difficult to explain to society. Soon as a category of X.

159
00:30:58.000 --> 00:31:05.000
That we want to receive proper medical care. For our A typical general identity.

160
00:31:05.000 --> 00:31:24.000
Then Epson decided to use non-binary, which was imported in the 2,000 tense through the translated internet articles focusing on people who get institutional support such as exing the passport mainly in Europe and North America.

161
00:31:24.000 --> 00:31:33.000
And it seems that ifson considered using non-binary distinct from the ambiguous exgender as desirable.

162
00:31:33.000 --> 00:31:41.000
Due to the lack of institutional support for non-binary individuals in Japan.

163
00:31:41.000 --> 00:31:58.000
In conclusion, I have shown complex multi-layered placises in which individuals position themselves and other categories based on the generational experiences as a group in groups and also online networks.

164
00:31:58.000 --> 00:32:05.000
By doing so we can understand the discrepancies in the meaning of exgender and non-binary.

165
00:32:05.000 --> 00:32:13.000
That is except category of trans agenda in the transgender community in conservation in nineteen-nineties.

166
00:32:13.000 --> 00:32:31.000
And also the ambiguous open cut category agenda in the 2,010 for young generations. And also the term non-binary was had a had a link as to the institutional support.

167
00:32:31.000 --> 00:32:38.000
And non-binary gender identity categories are likely to be portrayed at liberation from gender dualism.

168
00:32:38.000 --> 00:32:53.000
But in reality, different meanings and categories are employed at different times in each community. And conflicts or over the understandings of the categories can arise as a result.

169
00:32:53.000 --> 00:33:03.000
This result will allow us to elaborate on what constantly we need meaning making of non-binary terms that enable people to do.

170
00:33:03.000 --> 00:33:13.000
At the ongoing visualization of the term non-binary in 2,020. Depend on straits.

171
00:33:13.000 --> 00:33:28.000
This is the references of my presentation. Thank you very much for listening.

172
00:33:28.000 --> 00:33:33.000
Okay, thank you very much Kilkosan for your presentation.

173
00:33:33.000 --> 00:33:37.000
So next.

174
00:33:37.000 --> 00:33:46.000
We have. I know, Yes.

175
00:33:46.000 --> 00:33:49.000
So honestly, can you share your screen please?

176
00:33:49.000 --> 00:33:55.000
Yes, I will do that. Am I audible and visible?

177
00:33:55.000 --> 00:33:59.000
Yes.

178
00:33:59.000 --> 00:34:16.000
We have technicians working through it.

179
00:34:16.000 --> 00:34:19.000
Is the screen visible? The PowerPoint?

180
00:34:19.000 --> 00:34:24.000
Yes, we see you. Yes, we see the slice, yes. Okay.

181
00:34:24.000 --> 00:34:33.000
Oh, okay. Very good morning to all of you from India here. My presentation is on sexuality, sign language and death culture.

182
00:34:33.000 --> 00:34:46.000
A sociological exploration in Kolkata. Death culture reference to a set of attitudes, behaviors, values, particularly pertaining to the needs of deaf people.

183
00:34:46.000 --> 00:35:04.000
Where the component of sign language is, integral. Sign language is, unique language which is completely visual and is composed of sequence of movements and considerations of face, arms, fingers and up it also.

184
00:35:04.000 --> 00:35:17.000
Which are majorly used as a means of communication Death culture perceives deafness not as a disability but rather as a unique way of perceiving life and world.

185
00:35:17.000 --> 00:35:34.000
Therefore, it treats sign languages as a form of natural languages for deaf people as it is seen in the research that babies with congenital deafness It was a typical signs that are different from that of, infants without hearing impairments to communicate with their parents and caregivers.

186
00:35:34.000 --> 00:35:54.000
Therefore, sign language in guest culture is treated equivalent to that of the mother tongue of the day. Now, I'll try and explain how sign language and sexuality, become important for the deaf community.

187
00:35:54.000 --> 00:36:11.000
Communication is an active and integral component of sexuality because it enables an individual to ask questions and gather knowledge about his or her gender identities, sexual orientation, sexual preferences, zones of pleasure, etc.

188
00:36:11.000 --> 00:36:20.000
It is also indispensable to convey one sense of attraction, consent, desires. And gratification to partners.

189
00:36:20.000 --> 00:36:28.000
Also, it is an inevitable necessity to communicate the matters of violation of privacy. Sexual abuse and violence.

190
00:36:28.000 --> 00:36:43.000
In India, Indian sign language also known as the Indo-pakistani Sign Language is used by the Jeff community and after a long and arduous movement to play the disability rights organizations here in the country.

191
00:36:43.000 --> 00:37:03.000
In 2,015 the Ministry for Social Justice and Employment have approved the Indian Sign Language and Has, Established a center for the research and training on Indian sign language which coaches caregivers, teachers, professionals and also deaf people on the language.

192
00:37:03.000 --> 00:37:26.000
The indigenous legislation like that of the rights of persons with disabilities act. 2,016 also recognizes sign language as a primary medium for deaf individuals to communicate and mandates that the government takes active steps for creating awareness about it.

193
00:37:26.000 --> 00:37:41.000
However, despite that, sign language still happens to be a linguistic minority, a language of a linguistic minority in the country as it is the case in, the other countries of the world.

194
00:37:41.000 --> 00:37:56.000
Particularly because it is not the language in which other public activities like education, administration and entertainment is pursued and it is also quite not popular among the deaf community of India.

195
00:37:56.000 --> 00:38:12.000
And those from the Jess community who adopt sign language also practice bilingualism. So sign language, which, which is a very important medium of communication for people with hearing impairment.

196
00:38:12.000 --> 00:38:28.000
Still remains a marginalized language in the Indian nation. It is against this backdrop for the paper, attempts to understand the experiences of youth with hearing impairments.

197
00:38:28.000 --> 00:38:45.000
With respect to sexuality and it tries to understand the challenges faced and the strategies used. By them for acquiring information, communicating feelings and negotiating risks of reviews in the process of forming their sexual cells.

198
00:38:45.000 --> 00:38:56.000
For that, primary data has been collected from 15 respondents with hearing impairments. Belonging to the age group of 19 to 28 years.

199
00:38:56.000 --> 00:39:04.000
All the respondents had acquired hearing impairment that is none of them were on death and none of them had congenital business.

200
00:39:04.000 --> 00:39:10.000
Oh.

201
00:39:10.000 --> 00:39:17.000
9 of 10 were women and 6 of them were men. And data was collected through a questionnaire.

202
00:39:17.000 --> 00:39:32.000
But mostly open-ended questions and few close-ended questions because I myself am not trained in sign language and many of my respondents also didn't know sign language so collecting data could only be untrue or questioning.

203
00:39:32.000 --> 00:39:38.000
All the respondents were residents of the city of Kolkata in the state of West Wing World, India.

204
00:39:38.000 --> 00:39:48.000
So, coming to the data analysis, acquiring information about sexuality was highly difficult for respondents in their adolescence.

205
00:39:48.000 --> 00:40:00.000
So they reflected on their adolescent experiences and said that because of their bodily conditions as well as because of the taboos that surround the issue of adolescent sexuality.

206
00:40:00.000 --> 00:40:07.000
In India, it was difficult for them to have an idea about the very basic, concepts that surround the the issue of sexuality.

207
00:40:07.000 --> 00:40:20.000
Also I would like to mention that it is only from 2,018 that government of India introduced a plan of comprehensive sexuality education.

208
00:40:20.000 --> 00:40:35.000
He schools. Before that, sex education was banned for many years and a huge debate was, persistent in the country regarding, the implementation of sexuality education curriculum in the schools.

209
00:40:35.000 --> 00:40:36.000
Respondence, Narrated, that, most of them had attended schools during that phase.

210
00:40:36.000 --> 00:40:51.000
That is prior to 2,018 and they had to rely on lessons of biology. Girls and siblings to acquire information about the issues of sexual intercourse.

211
00:40:51.000 --> 00:41:10.000
Contraceptive pregnancy organs pleasure etc. I responded to attended a regular school where a workshop had been conducted on sexual health said that He was shocked to hear that one could contract aids through sexual contact.

212
00:41:10.000 --> 00:41:21.000
And he had a question whether one could get the disease by kissing. But he did not want to ask the people who are conducting the workshop because they were not the teachers.

213
00:41:21.000 --> 00:41:31.000
The school had hired some individuals from some organizations and he treated them as outsiders. He wanted to discuss this with his friends.

214
00:41:31.000 --> 00:41:45.000
But since he was partially hearing impaired and he used a cochlear implant. Because he asked this question, he was mocked by his friends for wanting to kiss a girl.

215
00:41:45.000 --> 00:42:01.000
Another respondent who is a woman and she suffers from complete illness. Said that she felt a sense of attraction towards her drawing teacher during her teens and she did not understand, that at that point of time.

216
00:42:01.000 --> 00:42:08.000
She said that she felt some, happy in a very different way when he would praise her.

217
00:42:08.000 --> 00:42:20.000
It is only when she joined college and through reading learn that she can be a sexual being She understood that she was attractive to her.

218
00:42:20.000 --> 00:42:27.000
A teacher. Another respondent who is a man and he's a 22 year old man.

219
00:42:27.000 --> 00:42:33.000
And he has altered hearing ability and also completed a preliminary course on Indian sign language from the center and works as a teacher.

220
00:42:33.000 --> 00:42:49.000
At a nonprofit organization for death. Discuss that Indian sign language is not equipped enough with science. For complex concepts related to sexuality.

221
00:42:49.000 --> 00:43:03.000
He said that in ISL there is no proper sign to the word contraceptive. It is depicted by the science of sex, then no and then pregnancy, depicting abstinence.

222
00:43:03.000 --> 00:43:13.000
However, the other complex ideas associated with contraceptives like CFX methods cannot be communicated effectively.

223
00:43:13.000 --> 00:43:25.000
He also said that sexuality for trade by multiple signs like sex, preference, clothing, values, which makes the concept very confusing for your young learners.

224
00:43:25.000 --> 00:43:31.000
Also the concepts of demisexual asexual and heteronormal activity has no science.

225
00:43:31.000 --> 00:43:46.000
So clearly Indian sign language does not have the ability till now to be important. Important illuminating concepts regarding sexuality.

226
00:43:46.000 --> 00:43:58.000
Online dating was a platform that many men and women were clearly impaired. explode despite some women who finding it risky.

227
00:43:58.000 --> 00:44:12.000
One of the major concerns raised by the respondents who use dating apps are that mostly most commonly used dating apps like, Bumble, Cupid do not have any category for impairment or disability.

228
00:44:12.000 --> 00:44:21.000
To be added to the profile. However, the profile, options were quite inclusive of the gender categories as they said.

229
00:44:21.000 --> 00:44:29.000
Give an anxious that people mentioned their impairment in their bio, which was a kind of an introduction of oneself.

230
00:44:29.000 --> 00:44:37.000
They might not end up getting proper matches. A woman said that she interacted with a man over a dating app.

231
00:44:37.000 --> 00:44:48.000
And we chatted about various issues from philosophy to politics and she could feel some connection. However, after a few days when he asked if they could meet in person.

232
00:44:48.000 --> 00:44:55.000
She had to say that she uses a hearing aid. And he agreed to meet her in initially but the meeting did not happen.

233
00:44:55.000 --> 00:45:04.000
So she thinks that maybe it is due to her employment and maybe the guy had thought how they will communicate.

234
00:45:04.000 --> 00:45:11.000
Another respondent who's a man said that his friends use dating apps to flirt with women.

235
00:45:11.000 --> 00:45:19.000
They talk dirty exchange pictures and he feels that the platform is ideal for him. He can write impressive notes.

236
00:45:19.000 --> 00:45:28.000
And he can also impress girls online but he doesn't think that he has much chances less if he talks about his impairment.

237
00:45:28.000 --> 00:45:41.000
To the question whether greater popularity of sign language would increase his chances of getting a match. He replied, I don't think so, whether greater popularity or sign language would increase his chances of getting a match. He replied, I don't think so.

238
00:45:41.000 --> 00:45:52.000
Because people look are associations and organizations. However, were observed with the spaces where respondents met and socialize with with other youth.

239
00:45:52.000 --> 00:46:14.000
Having hearing impairment. The only 2 respondents out of 15 who are in a romantic relationship with each other had made through an organization for The money expressed that compared to this previous relationships with romantic partners who were hearing partners, the current one has made him feel home.

240
00:46:14.000 --> 00:46:22.000
In interactions of every sort he is better able to communicate with his partner. As he knows that she will be able to understand.

241
00:46:22.000 --> 00:46:36.000
And he looks forward to a lifetime with her. Taplin contrast with other part respondents. Who were highly sceptical about their chances of getting married.

242
00:46:36.000 --> 00:46:37.000
3 min. 2 min.

243
00:46:37.000 --> 00:47:00.000
So, here. Yes, I confused. So, here it is seen that in Indian society, People with disabilities and their sexualities are circumscribed by the taboos like that they are a sexual childlike or obviously sexual And in addition to that, the Indian death culture is still in its Nansen

244
00:47:00.000 --> 00:47:11.000
stage. Eventually resulting in the standard growth of Indian sign language which also makes communication for the youth to be hearing impairment highly challenges.

245
00:47:11.000 --> 00:47:16.000
Highly challenging and such a context with you to be hearing impairment to feel a sense of belonging to the field of sexual performances.

246
00:47:16.000 --> 00:47:34.000
Which is explained by sociologist, pure bodious concept of embodied cultural capital. Referring to bodily abilities, skills and styles required to achieve a respectable social status.

247
00:47:34.000 --> 00:47:59.000
Also, they suffer from symbolic violence whereby the they are looked down upon or considered lacking by their so-called able-bodied peers, romantic acquaintances and So conclude in the conclusion, this to be said that United Nations Conventions on the rights of persons with disabilities of which India is also signatory

248
00:47:59.000 --> 00:48:06.000
mandates that sign language should be adopted. As an official language by the governments of the member states for the sake of facilitating participation of hearing input into the mainstream activities of social life.

249
00:48:06.000 --> 00:48:18.000
UNCRPD also directs that right to sexual health and well-being is to be treated as a human right.

250
00:48:18.000 --> 00:48:43.000
People with disabilities. But in the case of hearing in in India, it is not only a issue of a linguistic minority facing some crisis but a complete complex multifaceted phenomena of operation where intersection of several axis of pervasive inequalities like disability and sexuality reinforces marginalization of the

251
00:48:43.000 --> 00:48:47.000
group. Thank you very much for. Your patientness.

252
00:48:47.000 --> 00:48:54.000
Thank you. Thank you very much and it's here for speaking in time. Great. Thank you so much.

253
00:48:54.000 --> 00:49:20.000
That was also another fascinating presentation. So, yeah.

254
00:49:20.000 --> 00:49:31.000
Moment.

255
00:49:31.000 --> 00:49:46.000
Okay, next we will have. Doc, they're pretty big, but instead Phyllis will be speaking.

256
00:49:46.000 --> 00:49:53.000
So good morning everyone. I'm Feliz Mangi. My co-author is a Puritan figure.

257
00:49:53.000 --> 00:50:06.000
Who was not able to be here with us. Our topic is on the way is on the way the youth in Kenya.

258
00:50:06.000 --> 00:50:15.000
Perceive sex and sexuality the way they talk about it and the way that influences the their behavior.

259
00:50:15.000 --> 00:50:25.000
To create a context here Kenya is a conservative society when it comes to matter sex and sexuality.

260
00:50:25.000 --> 00:50:42.000
That charge Parents under school each hopes the other will tackle this taboo topic and we don't have a structured sex education program.

261
00:50:42.000 --> 00:50:57.000
Do we have occasional topics in biology? So as I've said, what we wish to talk about is the language they use to talk about sex and sexuality and how that influences their attitudes.

262
00:50:57.000 --> 00:51:13.000
And the behaviour. How did we collect our data through casual conversations and the focus group discussions among university students drawn from different schools, different departments.

263
00:51:13.000 --> 00:51:26.000
This is what we talked about. With them sex organs and the expression of sexual desire, pregnancy, abortion, diseases and risky sexual behavior.

264
00:51:26.000 --> 00:51:39.000
I go straight to the the findings. They call the male organ Chuma Iaddoshi. Doshi is a steel manufacturing company in Kenya, one of the leading ones.

265
00:51:39.000 --> 00:52:09.000
And this reference or parallelism came about from a current TV advert in which a female client tells a male fabricator I'll only be satisfied if you use steel from this docile company to fabricate my doors and windows so you can see the parallelism there that it is hard, it is hot, it is strong, it gives

266
00:52:14.000 --> 00:52:21.000
pleasure. The female organ referred to as Roscoe. That's a variety of beans. Very attractive.

267
00:52:21.000 --> 00:52:36.000
You can see the pink color, femininity. So the bins are tasty. They are attractive to look at and we see objectiveization of women here seen as food.

268
00:52:36.000 --> 00:52:49.000
So I someone is hungry, why deny them these food? A sexual desire that one is feeling rusty and therefore they talk about removing rust from each other.

269
00:52:49.000 --> 00:53:04.000
And the idea here is that rust, so there is need to remove it. This is seen as about logical need.

270
00:53:04.000 --> 00:53:19.000
Sex has a purpose that if you're intending to settle down or to with someone or get into a long-term relationship with them then you've got to go on a test drive so they talk about Peleka road test.

271
00:53:19.000 --> 00:53:32.000
How do they ask for a sex? When Nepay, that Kiswahili word, meaning give is used without an object, it can only refer to one thing.

272
00:53:32.000 --> 00:53:36.000
I'm asking for sex. If you're asking for somebody, something else, you'll follow it up with an object.

273
00:53:36.000 --> 00:53:43.000
Nataka Hero, Scoko, I want that Roscoko. I'll come for Roskoko.

274
00:53:43.000 --> 00:53:49.000
So you can see the men are demanding they are not requested.

275
00:53:49.000 --> 00:54:00.000
6 is a conceived or conceptualized as much. Particularly a football match which is popular in Kenya.

276
00:54:00.000 --> 00:54:12.000
It is a planned fun. So for example they'll ask each other when they could even be sitting next to each other in class or they'll ask when is the match?

277
00:54:12.000 --> 00:54:22.000
The other one will say at 2. The other one will say at 2. Then somebody commented now, our respondents commented now our respondent they go and eat each other, our respondent, they go and eat each other and then come and eat each other and then come back to class.

278
00:54:22.000 --> 00:54:30.000
So it can be that casualty and then come back to class. So it can be that casual. They rate each other's performance. So it can be that casual.

279
00:54:30.000 --> 00:54:34.000
They rate each other's performance, particularly the men. They are described as his performance is superb.

280
00:54:34.000 --> 00:54:36.000
Give me a koji or gimmick a Koccini. His performance is mediocre.

281
00:54:36.000 --> 00:54:56.000
And as I've said, it can be very casual. So they commented that if you encounter a mid a bed to bed midfielder that's a very loose person they can kill you with diseases.

282
00:54:56.000 --> 00:55:03.000
6. Conceptualized as a chicken. This particular variety of chicken is the original kind, not the hybrid.

283
00:55:03.000 --> 00:55:33.000
So very very tasty. Should you ever visit Kenya, save a that. So again freshly from the village or a fastia is seen as a local chicken very tasty very delicious but once she's a schooled in matter sex then they say she becomes uncontrollable but initially that's how she is perceived.

284
00:55:34.000 --> 00:55:58.000
Chastity? Do they abstain? By no means. That it's almost a crime to be a virgin at that level at university level so somebody commented right now there are no virgins or if they are they are very rare they said that there is a sector that is seen as being very religious.

285
00:55:58.000 --> 00:56:07.000
So they said even and they were long clothed, they said, even those ones. Hardly any of them is a origin.

286
00:56:07.000 --> 00:56:25.000
Multiple sexual partners So they noted that they have those in long-distant relationships have what they call the side niggers, people around for sex.

287
00:56:25.000 --> 00:56:38.000
Because the permanent one is far away. And then they also, as somebody gave his personal experience, like he has a 3 girlfriends.

288
00:56:38.000 --> 00:56:46.000
In the programmes them like in a timetable. Oh, just showing that they have multiple partners.

289
00:56:46.000 --> 00:56:59.000
Do they protect themselves? Somebody noted that if you attempt to wear protection. Then somebody your partner will ask you don't you trust me?

290
00:56:59.000 --> 00:57:10.000
No, let's go wrong it was observed that girls fear pregnancy a lot lot more than diseases.

291
00:57:10.000 --> 00:57:32.000
So if they are own contraceptive, they don't see any need to wear protection. One observed that, partner told them, don't you dare wear that plastic thing and the way it's a plastic thing and the way it's a plastic thing you can see my plastic thing you can see my

292
00:57:32.000 --> 00:57:38.000
plastic the last word in purple they are my plastic the last word in papa they are my plastic the last word in papa they are my plastic very derisive reference there don't you dare wear that plastic thing on me.

293
00:57:38.000 --> 00:58:08.000
They use P 2 a lot and not so they do not chair for any other kind of protection. So somebody here is saying if you insist where is the rubber you are told to Termesa that is we will take P 2 in the morning sometimes it's your partner who comes with a P 2 to feel.

294
00:58:08.000 --> 00:58:14.000
But about diseases. They say they can tell simply by looking at you, they can tell whether you are infected or not.

295
00:58:14.000 --> 00:58:30.000
So there is no need for them to get tested before. Just by looking at you they can tell. And even if you are to be infected, they are asking what are doctors for?

296
00:58:30.000 --> 00:58:34.000
And in the next slide we will see what they mean by doctor. Then they ask doctors in the house help.

297
00:58:34.000 --> 00:58:51.000
Now these doctors are not medical doctors. They have WhatsApp groups. So somebody will ask doctors in the house and somebody else, a fellow student will respond.

298
00:58:51.000 --> 00:58:59.000
What is a problem? And you'll describe your symptoms and somebody will show up, be bound to have some experience related to that and they'll tell you what to do.

299
00:58:59.000 --> 00:59:08.000
They tell you go to a chemist, buy these or the other. So that's how they help each other.

300
00:59:08.000 --> 00:59:21.000
If you are infected, how do they refer that as so-called The market is dirty. So you can see this is transactional.

301
00:59:21.000 --> 00:59:44.000
Yeah, so your market now is dirty because you are infected, but never to mind because if it is dirty it can always be clean and anyway what are doctors for that doctors I said in the WhatsApp group and their A, R, available.

302
00:59:44.000 --> 00:59:51.000
Again, when they are infected, they say a Mechananga wire. She has stepped on a live wire.

303
00:59:51.000 --> 00:59:59.000
But even then, they still have a don't care attitude because they say even if you succumb You only leave once.

304
00:59:59.000 --> 01:00:08.000
What's the problem? Take it easy. Then they say I cannot die alone if I'm infected.

305
01:00:08.000 --> 01:00:11.000
I got it from somebody else. So I'll not die alone and pass it on to somebody else.

306
01:00:11.000 --> 01:00:22.000
That's how I got it. I'll also pass it on to somebody else. What about pregnancy?

307
01:00:22.000 --> 01:00:33.000
They talk about Getting inflated. They talk about being kicked out of the market. Again, transactional.

308
01:00:33.000 --> 01:00:41.000
They say she has been done that thing. So again, you can see the woman is on the receiving end.

309
01:00:41.000 --> 01:00:46.000
Boy, a Metwanga kitu Vizuri. The boy has worked on that thing properly.

310
01:00:46.000 --> 01:00:56.000
Again, the woman on the receiving end or they'll say, a on a ball, she has born.

311
01:00:56.000 --> 01:01:13.000
Abortion. I'm a flesh. She has flesh so it's it's that simple that casual and wanted stuff flash it get rid of it somebody commented if a lady gets pregnant she flashes And that particular respondent says I would also tell her to do so.

312
01:01:13.000 --> 01:01:26.000
That's what I would do myself because I'm not ready to become a parent. Meet us soft life by all means.

313
01:01:26.000 --> 01:01:37.000
They are sponsors. Who will take care of your high-end lifestyle. So somebody observed I have mine who pays for rent.

314
01:01:37.000 --> 01:01:42.000
Clothes, hair and food. And these are not necessarily the same people. You might have one for rent, another one for clothes, another one for hair and another one for food.

315
01:01:42.000 --> 01:01:57.000
And they also talk about Tuma Fare or Tuma Ubas and Bass fare send Uber.

316
01:01:57.000 --> 01:02:11.000
That's another way of saying give me money, give me money. You are my sponsor, sponsors, male sponsors, like sugar daddies, Mumbaras.

317
01:02:11.000 --> 01:02:18.000
The female ones and to Waharia. Auntie of Harya is a popular car with the middle class in Kenya.

318
01:02:18.000 --> 01:02:27.000
But if the sponsor is a younger and you were Duke and to a Duke. That's a smaller and a new worker in the market.

319
01:02:27.000 --> 01:02:34.000
How do you pay for that service? Nitalipia and Apocalypse, Bia Shara.

320
01:02:34.000 --> 01:02:45.000
This Portula Bia Shara is a mobile money app relatively new in the market. So the woman perceives herself as that mobile mobile money up.

321
01:02:45.000 --> 01:03:01.000
That's how she'll pay for the services, the good life with her body. So yes, women are rules, cocoa, entrepreneurs with their Roscoko, good clothes, good food.

322
01:03:01.000 --> 01:03:15.000
Free flowing money even a car depending on the sponsor. Now parents, can they help? No, because the respondents say there is a disconnect between themselves and their parents.

323
01:03:15.000 --> 01:03:21.000
Their parents talk to them generally in a very remote way. They are diseases out there. They will kill you.

324
01:03:21.000 --> 01:03:42.000
What about the church? Our respondents said it is it is easier for to rewrite the Bible to suit the current reality that we don't have any virgins around.

325
01:03:42.000 --> 01:03:54.000
Than for us to conform to what the Bible says. An incident was narrated where in a church camp they were asked anyone who is a virgin hands up.

326
01:03:54.000 --> 01:04:01.000
Yeah, it was none. Anyone who has not watched Paul, there was none. So they are saying that's their reality.

327
01:04:01.000 --> 01:04:12.000
In conclusion, we have seen that sex is a casual fan game. It is commercialized. By these university students.

328
01:04:12.000 --> 01:04:27.000
Abortion very normal will not flash. You flash. They have multiple sex partners. Being virgin is almost criminalized, they spread diseases deliberately.

329
01:04:27.000 --> 01:04:36.000
And that the charge, their parents have no influence and we've seen that it is. Largely a male arena.

330
01:04:36.000 --> 01:04:43.000
Thank you.

331
01:04:43.000 --> 01:04:51.000
Thank you, Phyllis. Next.

332
01:04:51.000 --> 01:04:58.000
Webinar show if you have the next presentation.

333
01:04:58.000 --> 01:05:04.000
Oh, you're here.

334
01:05:04.000 --> 01:05:08.000
Okay, so Marcus.

335
01:05:08.000 --> 01:05:28.000
Okay, good morning. So our presentation, I come from the University of Barcelona and I presented together with Anna Bidu who's also in the in the room and she's Do you, of, also in Spain and you see Berkeley.

336
01:05:28.000 --> 01:05:36.000
So we have this, this presentation is part of a research project which is an ongoing research project which is an ongoing research project.

337
01:05:36.000 --> 01:05:41.000
Just

338
01:05:41.000 --> 01:06:00.000
So trying to pass the now so this is, A research project funded by the Spanish Ministry of Science, which is called Consent from Speech Acts to Communicative Acts, how when, where and with whom, factors that allow freedom without querishing in young.

339
01:06:00.000 --> 01:06:19.000
People so this is a that has started we have not finished yet so we are doing the fieldwork now so we will present here it's a more the framework of the projects and the kind of analysis that we are doing, but we cannot present results yet of the project.

340
01:06:19.000 --> 01:06:33.000
So specifically we want to explore the issue of consent. And we aim to explore which communicative acts in relationships are coercive and which are consensual, what is the line between consent.

341
01:06:33.000 --> 01:06:39.000
And caution and we are looking that in both in sporadic relationships and also in stable relationships being good between young people.

342
01:06:39.000 --> 01:07:07.000
In order to explain that, I will put 3 examples of the kind of analysis that we are doing. And the idea is that some sometimes when a situation that is a yes This yes is wrong, it's not really a yes and to exemplify that I will use the example and that I will use these 3 examples throughout the

343
01:07:07.000 --> 01:07:19.000
presentation. A fair situation is a person says yes. To a central proposal under a knife. So when this yes, no is wrong.

344
01:07:19.000 --> 01:07:49.000
No, it doesn't mean yes. No, under physical threaten. Another situation in an interview process of hiring an employer is asking the candidate to a date no and with no wearable language he no his meaning that he will not get the job unless she accepts.

345
01:07:49.000 --> 01:08:00.000
So she says yes, but this is not a free yes, is a yes that is linked to coercion so it doesn't mean yes a third example in a business dinner.

346
01:08:00.000 --> 01:08:14.000
A group that make a bet. That this one she'll hook up with new one in the company.

347
01:08:14.000 --> 01:08:22.000
So, everybody's having fun. Everybody's pressuring her. Come on, the B and A, just get a band, nothing happened.

348
01:08:22.000 --> 01:08:37.000
So don't be so. Not so with all this kind of language, she finally says yes and goes out with that but is this yes free And so this is not really yes.

349
01:08:37.000 --> 01:08:51.000
No, she was pressured by the interactions of the situation. So what we want to explore, so we know that in in everything that's linked to consenting sexual relationships.

350
01:08:51.000 --> 01:09:15.000
We went from all the movement of that no means now and this was a step very important for in feminism but we went through yes means yes which is very important not asking saying like silence is not concerned we need a yes no for consent but what we explore here is that sometimes a yes doesn't mean yes.

351
01:09:15.000 --> 01:09:25.000
So we need to look at what the communicative acts around this yes that can tell us whether this is free or not free of coercion.

352
01:09:25.000 --> 01:09:35.000
In this research project we are doing a fieldwork with young people to discuss these kind of situations now in their sexual relationships.

353
01:09:35.000 --> 01:10:03.000
But we also have involved in the project like lawyers, juries, professionals, police. Educators and to see how this the knowledge that we are getting from here can inform the field of action and it's possible to lesrate beyond this yes or is possible to do programs for high school as beyond these years to help them understand how to kill young

354
01:10:03.000 --> 01:10:23.000
people to differentiate and to have consensual relationships. So, in, so what we see is that we need to go, we need to draw on a few communicative acts, no, and in order to differentiate between coercion and consent.

355
01:10:23.000 --> 01:10:34.000
And, we see. I'm putting this here now. The difference between power communities, acts, and biologic communicative acts.

356
01:10:34.000 --> 01:10:45.000
And so we have in power Communicative Acts, we see when there is. Physical violence, institutional power, and interactive powers that I will explain that.

357
01:10:45.000 --> 01:11:06.000
So when there is, when there is this power communicative acts under these different kind of situations. Now we can see that there is coercion, there's no freedom, no, and when it is free of physical threat, free of institutional power and fear of interactive power, then we can find concern.

358
01:11:06.000 --> 01:11:21.000
And what we see is we need to go beyond speech acts. No, beyond the yes, I'm going to go to the Communicative Act in order to understand or to really see whether there is concern or that is free of coercion consent.

359
01:11:21.000 --> 01:11:33.000
So what do we mean by communicative acts not all the theoretical development that we have worked on beyond that.

360
01:11:33.000 --> 01:12:02.000
Is that we need to go beyond speech at either elocution or parallel cictionary and include the non-verbal communication, you know, because that includes sides, that in good turn of voice, and so it is important to get all this as an example of the boss, meaning with the tone of the boys, he was asking for

361
01:12:02.000 --> 01:12:09.000
this date in order to get the job, in order to get the job, not with the words, but with the tone. Yeah.

362
01:12:09.000 --> 01:12:12.000
So, we need also to look at the job, not with the words, but with the tone.

363
01:12:12.000 --> 01:12:16.000
So we need also to look at the context of the communication. So we need also to look at the context of the communication, what is the positionality of each actor in this interaction.

364
01:12:16.000 --> 01:12:20.000
What is the positionality of the communication? What is the positionality of of each actor in this interaction in the social extraction?

365
01:12:20.000 --> 01:12:26.000
A boss of each actor in this interaction, in the social extraction, a boss or with interaction in the social extraction, a boss or with an employee or a professor student for instance.

366
01:12:26.000 --> 01:12:44.000
So we need to look at what are the power interactions in the social structure. You know, or Professor Student, or, to be, you know, or Professor Student for instance, so we need to look at, or professor student for instance, so we need to look at what are the power interactions in the social structure.

367
01:12:44.000 --> 01:13:04.000
And also the possible effects of the communication So we see and we have discussed looking at how have a mass in communicative action is using power claims, validity claims or elocutionary speech act.

368
01:13:04.000 --> 01:13:17.000
But we see that haer must feel for short not because it's like, but we see that cover must feel for short not because it's like either power must feel for short not because it's either power or dialogue but we see that sometimes when there is So dialogue happened within a context of their dialogic interactions and power interaction.

369
01:13:17.000 --> 01:13:30.000
So we need to look at interplay between power or no claim power claims or validity claims interlink with dialogic interactions and power interactions.

370
01:13:30.000 --> 01:13:43.000
So this is the framer of communicative acts that we have. Studied and with that so we go to these 3 situations that we are analyzing.

371
01:13:43.000 --> 01:13:48.000
So we see that there is Power Communicative Acts, no, where they interact with physical violence.

372
01:13:48.000 --> 01:14:02.000
So a person says yes. Under the proposal of a threat and a threat. No physical threat. For instance of a knife.

373
01:14:02.000 --> 01:14:10.000
So this yes, it's not it's a coerced. No, it's not concerned.

374
01:14:10.000 --> 01:14:25.000
It's under coercion. We call it institutional power, no, when there is a situation like no the employer proposing a candidate for a job.

375
01:14:25.000 --> 01:14:33.000
Or I don't know a professor not in a situation that is grading with student for instance. There is this.

376
01:14:33.000 --> 01:15:02.000
Institutional power that makes this yes not being yes it's a power communicative act or we call interactive power and we had exploring very much that with this adolescent right now in the focus groups that we are doing, which is like all these interactions among peers, that are making an atmosphere in which this yes is full

377
01:15:02.000 --> 01:15:14.000
of constraints not an adult really it's not there is no freedom So, when do we see that there is consent?

378
01:15:14.000 --> 01:15:28.000
So when there is when the situation is free of any physical threat then we can find a consent. When there is free of institutional power.

379
01:15:28.000 --> 01:15:39.000
This does not mean that there is not power interactions in the social structure. No, but that there is an ethics of responsibility.

380
01:15:39.000 --> 01:15:55.000
Like when you know in like for instance a professor with a student or a boss with a worker especially in the situation of like getting a job or a promotion or grading the student.

381
01:15:55.000 --> 01:16:09.000
This is the vulnerable situation. The person that has more power in the social structures that it's accounting for this power.

382
01:16:09.000 --> 01:16:36.000
Introduction power now can limit or hinder the freedom of a student or a freedom of workers or freedom now of persons in a lower position in the power interactions in the social structure, no, but accounting for that, no, they freely can say no no because the person with the so it's accounting for the power interaction the social

383
01:16:36.000 --> 01:16:48.000
structure. So there can be a situation that there is freedom. Even there is there are power interactions.

384
01:16:48.000 --> 01:17:03.000
And when we see, when we say that it's free of interactive power, no, is when This absence of power in the interaction established among people, not among peers around the situation.

385
01:17:03.000 --> 01:17:13.000
When the instructions interactions of the peers or the people around this Reject a coercive discourse and that focus on consensus legislation is based on sincerity.

386
01:17:13.000 --> 01:17:18.000
If in that situation, the girl that is pressured to and is based on sincerity. You know, if in that situation, the girl that is pressured to don't be so shy, come on.

387
01:17:18.000 --> 01:17:35.000
The girl that is pressure to, don't be so, no, shy, come on.

388
01:17:35.000 --> 01:17:57.000
So she, somebody say supporting the no few possible big team no and getting an a situation of not free now of interactive power or releasing the interactive power linked to the cohesive discourse.

389
01:17:57.000 --> 01:18:02.000
When we talk about the coercive discourse, this come from all the theory on the socialization into gender violence.

390
01:18:02.000 --> 01:18:18.000
Not that we can find this research on that, no, that there is a socialization. It's related to a coercive discourse that links.

391
01:18:18.000 --> 01:18:41.000
A sexual attraction to violence. Yeah. So, a certain violent relationships, risky relationships are exciting and passionate and relations with relationships are exciting and relations with relationships with equality, care, and relations with relationships with equality, care, friendship are boring.

392
01:18:41.000 --> 01:18:46.000
Like adolescents talk about relationships with equality, care, friendship are boring. Like adolescents, relationships with equality, care, friendship are boring.

393
01:18:46.000 --> 01:18:53.000
Like adolescence, relationships with equality, care, friendship are boring. Like adolescents talk about.

394
01:18:53.000 --> 01:19:00.000
I don't know, like adolescents talk about, like adolescence talk about friend Zone and Faxzone.

395
01:19:00.000 --> 01:19:07.000
So this kind of discourse, not the fact pressures them into this kind of interactive power that limits or lowers down consent situations.

396
01:19:07.000 --> 01:19:37.000
And removes freedom from this yes. So many times yes are beaten of this kind of score. So when you put all these together, we see that we're looking for, we would like adolescents, young people not to be able to be in dialogic communicative, that promote the racial communicative acts

397
01:19:37.000 --> 01:19:59.000
now in their interactions for a relationships that are free of physical threat. So this means that they can find support no that defend them from a physical threat no but also we find no and this is the last point that we are exploring now.

398
01:19:59.000 --> 01:20:15.000
The importance of the concept of oscillating gender violence. Which is the violence that people who defend, who provide support, get in order to isolate the victim.

399
01:20:15.000 --> 01:20:23.000
So if there is somebody under physical threat. I end. No. I just 1 min and I end a physical threat.

400
01:20:23.000 --> 01:20:53.000
Those who support now to prevent that physical threat sometimes are attacked to isolate the victims. So we need isolating, we need people who support preventing and we need to remove isolating gender violence so victims can get this support no to defend from threat to to support from these situations of interactive institutional power that is in the power relationships in the society and

401
01:21:00.000 --> 01:21:05.000
also to support in this kind of interactions that promote or reproduce the coercive discourse that exist in society of sexual attraction and violence.

402
01:21:05.000 --> 01:21:24.000
No. And this is what we are analyzing now right now in focus groups and daily life stories with adolescents and hopefully maybe in the next forum we'll talk about the results of the research.

403
01:21:24.000 --> 01:21:34.000
Thank you.

404
01:21:34.000 --> 01:21:38.000
Yeah.

405
01:21:38.000 --> 01:21:44.000
Okay, thank you very much Martin. And next we will have Manzuma.

406
01:21:44.000 --> 01:22:11.000
Right.

407
01:22:11.000 --> 01:22:22.000
Okay, so good morning everyone and as because this is RC. 25 I would like to create in my own native language to you Shuppo Shakal that means good morning.

408
01:22:22.000 --> 01:22:35.000
So thank you so much for giving me the floor for my presentation. So the title of my presentation is the Cultural Construction of Women through Language, Exploring Gender Identity in Bangladesh.

409
01:22:35.000 --> 01:22:54.000
So the presentation sequence is consisted with 3 parts, background, objectives, one methods, then discussion on cultural construction of elementary language and some exploring generality and conclusion together it will require 15 min but I'll try to.

410
01:22:54.000 --> 01:23:01.000
I'll try to translate in a more conscious manner anyhow. So first of all, background objects has been methods.

411
01:23:01.000 --> 01:23:12.000
The very essence of this study is about the subject matter of everyday discussion that is of course women. People make many concepts, ideas, opinions about women in their everyday interaction.

412
01:23:12.000 --> 01:23:20.000
Sometimes these are used humorously, derogatively, sometimes from a sensual perception and sometimes from a very negative outcome.

413
01:23:20.000 --> 01:23:29.000
But in always they are viewed as a passive way. The women face many hindrances in achieving their identity as women and these truth of their lives lies under the biological identity.

414
01:23:29.000 --> 01:23:49.000
So they suffered the elimination of parts of the cell and these make the general identity very much multifarious and this is shaped by reshape and measured by the culture and its elements which is related to body image.

415
01:23:49.000 --> 01:24:00.000
So first of all, to know about body image, we need to know or focus on the biological perspectives that starts with every women from the time of their birth.

416
01:24:00.000 --> 01:24:11.000
So, 36 to find the sexual identity and Women have very complicated biological features, both external and internal, from ability to walking to thinking and everything.

417
01:24:11.000 --> 01:24:29.000
So women is identified as a female when she gathers their identity of gentle organ or vagina and where role of 6 or chromosomes play a vital role and I believe most of you know that excess and XY chromosomes place their role.

418
01:24:29.000 --> 01:24:41.000
So then when The women is developed with breasts. They have biological significance with an essence of cultural notion and giving an idea of femininity.

419
01:24:41.000 --> 01:24:53.000
It has also some cultural understanding like if it is about hymen it is related to virginity it is if it is about sexuality, just including the organism and diseases.

420
01:24:53.000 --> 01:24:59.000
So women, women's female her whole life. Dominated by the process of menstruation, childbearing, nurturing, nursing and nurturing.

421
01:24:59.000 --> 01:25:06.000
So this is all about the biological perspective of body mage and women, there is something that goes beyond the biological perspective.

422
01:25:06.000 --> 01:25:18.000
What is that? It is about the construction of women socially and culturally and it is determined by society and culture.

423
01:25:18.000 --> 01:25:29.000
So socialization plays a very crucial act from the very beginning of a girl's life and it teaches for most of the girls to be in a to act in a submissive way.

424
01:25:29.000 --> 01:25:38.000
So while growing up, a girl finds herself in a situation of comparison, gets hardly any chance to show full potential it is for for example, to be in the employment or pursue higher studies and many more things.

425
01:25:38.000 --> 01:25:50.000
So every domination is ascribed to her as a limitation. So women appears as a negative entity, address as a thing.

426
01:25:50.000 --> 01:26:05.000
So social savings and cultural understanding keep the women subordinated, exploited and marginalized. So need these need very deep insightful in to find out the actual and original root of such situation of women in the society.

427
01:26:05.000 --> 01:26:12.000
So for based on these the objective of the present study is mainly intended to fill a research gap on women in Malaysia.

428
01:26:12.000 --> 01:26:22.000
And it relates to the perception of people about women with their bodies and their construction, which is actually identified as body image.

429
01:26:22.000 --> 01:26:36.000
One study was conducted by Jitko Kotalova in 1,996 that who actually put focus on the symbolic construction of womenhood in Muslim peace and community in Bangladesh, but it was not focused on the body image.

430
01:26:36.000 --> 01:26:47.000
So there are also some other researchers on body image of women, but largely those are based on impacts or effects related to mass media including social media.

431
01:26:47.000 --> 01:26:59.000
I mean how the media is shaping all influencing women to have body image, something like that. So the based on this setting the objective is actually to explore the general identity of women by focusing their cultural construction among their people.

432
01:26:59.000 --> 01:27:15.000
And for that, it is focused on language as an element of culture and that influence people in perceiving women with various meaning.

433
01:27:15.000 --> 01:27:24.000
So, based on the objectives, the methods and limitations. Indicates that it is an exploratory study.

434
01:27:24.000 --> 01:27:34.000
It is mainly conducted in Thakas City as a capital of Bangladesh and 3 villages from 3 different geographic zones from Balantish north south and eastern side.

435
01:27:34.000 --> 01:27:49.000
So with the following research design the study has inented. To be a qualitative method with some purposive sampling, some instructed questionnaire, case studies in-depth interviews and the basis for qualitative method is interpretation of the findings.

436
01:27:49.000 --> 01:27:54.000
There are also some limitations like it has not been conducted in all over Bangladesh. The sample size was literally too small and the issues of perceiving the women were sensitive for many.

437
01:27:54.000 --> 01:28:09.000
There were some social cultural misgivings and including subject matter may have other dimensions. So these are some limitations of this study.

438
01:28:09.000 --> 01:28:16.000
So now let us focus on the main findings that is based on discussion on cultural consumption of women through language.

439
01:28:16.000 --> 01:28:22.000
But first of all we need to know the theoretical framework. That gives the basis for the study. First of all, there are 4 broad schools.

440
01:28:22.000 --> 01:28:36.000
These are very much, these are very much relevant to this study. There are theories of reconstruction that mainly focus on Jack Lakhaw, Michel Fouko and Jack Derida.

441
01:28:36.000 --> 01:28:47.000
They had developed a new strategies for integrating literary text that is linguistic structures. Then there is theories of semiotics like Julia Custava, Helensuso and Monik Vitic.

442
01:28:47.000 --> 01:29:00.000
Their focus was on inner rights or discharging to language. Then sexually into place with thought then body and culture meet and that is the main essence that gives the idea of body image.

443
01:29:00.000 --> 01:29:21.000
Then there is theories of psychoanalysis where loose irregary has been focused and she said that gender is not biological but a cycle so sexual development of the individual and then there is cultural theories that focuses on Roland Burton and Stuart Hall as both modernists and they actually corresponds between linguistics and a

444
01:29:21.000 --> 01:29:30.000
larger narrative or language used as producers and consumers of culture. So together with this, the theoretical framework for the present study what it actually means.

445
01:29:30.000 --> 01:29:40.000
Language can take the shape of semiotics. Semitics means the study of science and symbol and together they explain through their exponential deconstruction.

446
01:29:40.000 --> 01:29:44.000
Then sign comes up through words and body image of women that is sought out through the people's perception and the semitics they use about a female body.

447
01:29:44.000 --> 01:29:58.000
The psychosocial behavior of people that explains from where they make the perception about the body image of women and fix them in a cultural constructive frame.

448
01:29:58.000 --> 01:30:07.000
So after that from cultural studies the cultural differentiations among the people inside a society is found with it, rural and urban variation.

449
01:30:07.000 --> 01:30:15.000
So these are the bases of theoretical framework. Now let us focus on the findings of this present study.

450
01:30:15.000 --> 01:30:30.000
Where cultures semiics and body major interlete so after birth women gradually gains her identity a process of growth women gradually gains her identity a process of growth and change our identity, a process of growth and change and then there is renewal thought and change and then there is renewal thought and change and then there is renewal throughout

451
01:30:30.000 --> 01:30:39.000
the lifetime, given by society and by surrounding culture. The key here is the body image. So human body is a historical reality that is constantly interpreted through human culture.

452
01:30:39.000 --> 01:30:47.000
That is the way of life. The body is simultaneously an environment that is the part of nature and the medium of the self that is the part of culture.

453
01:30:47.000 --> 01:31:03.000
So language is one of the strongest determinants of creating the body image of women. This is recognized as semiotics focuses on how meaning is constructed and understood and this is where this is actually reflected through the depictions of the respondents.

454
01:31:03.000 --> 01:31:13.000
So let us have some depictions of the respondents, what the respondents were saying. While looking at a women it was the women's body.

455
01:31:13.000 --> 01:31:29.000
That comes first. The younger the higher. They look at the women's body. For males, the women's body is the center point of men's attraction and is men's ever wanted property.

456
01:31:29.000 --> 01:31:35.000
The meals are seeing that. The female thing that it is the main reason of women oppression by men.

457
01:31:35.000 --> 01:31:41.000
Sometimes it is men's toy. And sometimes it is like a doll to play with by the males.

458
01:31:41.000 --> 01:31:49.000
For males, their psychology along with the traditional concept of the female body make them to focus on women.

459
01:31:49.000 --> 01:31:57.000
For females it was men's sexual attraction towards women and means perverted mentality by which perception is made.

460
01:31:57.000 --> 01:32:04.000
For males, in their discussions, the female-based topic is mostly erotic and slay. These are the major findings of this present study.

461
01:32:04.000 --> 01:32:18.000
So based on that, let me provide you some examples through which you can understand more deeply about what is actually this study about.

462
01:32:18.000 --> 01:32:27.000
These are some examples of English words with meaning that indicates the women and their bodies and these have been used by the respondents.

463
01:32:27.000 --> 01:32:37.000
For example, if we take the first instance, chick. It from the dictionary it means a newborn chicken, a young woman.

464
01:32:37.000 --> 01:32:44.000
All right? But the underlying meaning says that women are like chicken who can be easily enjoyed like chicken. You don't need a meal.

465
01:32:44.000 --> 01:32:52.000
And also it is used as slack. So like this babe item, cheese, hot or hotty.

466
01:32:52.000 --> 01:33:04.000
These are also have some Meaning throughout the dictionaries and also that the interpretations are like this, that the women are perishable matters.

467
01:33:04.000 --> 01:33:19.000
They are used always as a sexual urge. The women are available like a thing to be annoyed or the bodily high temperature or the bodily high temperature or anything that can be adjoined with these words and their meanings.

468
01:33:19.000 --> 01:33:27.000
These are some English words. Now let us focus on some my native Bangladesh words that will give a more idea about Actually, what is the studies about?

469
01:33:27.000 --> 01:33:37.000
For instance, let us take the first example, Puthul. That means in Bengali at doll.

470
01:33:37.000 --> 01:33:50.000
So underlying meaning says that women are like doll who can be played with and there is another additional meaning that A doll is also a puppet that can be controlled by others.

471
01:33:50.000 --> 01:33:58.000
So like this way, there are some other words in Bangladesh or my native language, Mal, that is property thing or liquor.

472
01:33:58.000 --> 01:34:06.000
So women elect property, I think, or liquor who can like property I think or liquor who can be consumed and these are used in functional bring on it can be consumed and these are used in functional Bengali.

473
01:34:06.000 --> 01:34:21.000
Then there is also Juppo Gainish that is terrible item. Women are terrible experiences. Okay, there is also George that says The women are being used as joke, Bryan, Carrie, make fun of Jess.

474
01:34:21.000 --> 01:34:32.000
So women are subject of all these traits. And also jugas are, these have no particular meaning but derived from Hindi and it means a form of hyper appreciation expressed as a thing, place or person.

475
01:34:32.000 --> 01:34:45.000
So these are all used in functional Bengali. So now let us focus on actually what is about the general identity exploring that and true how this president has come up with.

476
01:34:45.000 --> 01:34:55.000
So, Lyndon body mister gender identity the body provides a living and physical basis for the dignity of women and all ispates are literally embodied.

477
01:34:55.000 --> 01:35:04.000
So also it is also evaluated with a cultural additive with a body known as body image. So it is mostly constructed, evaluated and interpreted.

478
01:35:04.000 --> 01:35:13.000
So the cultural reproduction. That is based on thought, perception and language code encircled by the notions of metaphors.

479
01:35:13.000 --> 01:35:26.000
That another identity that is another editor women's body image. So there is conscious and unconscious state of human mind that determines women's position in terms of gender role, gender hierarchies and gender orders.

480
01:35:26.000 --> 01:35:37.000
So these produce and in print on a distinct general identity of women. So the present study based on all these has its own position with its arguments.

481
01:35:37.000 --> 01:35:44.000
So it is related to the cultural notion of women as an object constantly degraded by the patriarchal society.

482
01:35:44.000 --> 01:35:49.000
So the truth is located within the patriarchal society. So the truth is located within culture, semiotics and metaphors that are located within culture, semiotics, and metaphors that people make through culture, semiotics, and metaphors that people make through their perceptions.

483
01:35:49.000 --> 01:36:00.000
Everything. There is gendered. So the conceptualization of verbal expressions, representation of cognitive image of women.

484
01:36:00.000 --> 01:36:08.000
That actually produces the hegemony of Masculinity. So the ultimately what it conveys.

485
01:36:08.000 --> 01:36:11.000
It conveys the message of viewing women as worthless. Like slaves and are meant to be conquered.

486
01:36:11.000 --> 01:36:27.000
It also means women are nothing and with no existence. So these need more rigorous research to find out other interpretations about the generator of women.

487
01:36:27.000 --> 01:36:39.000
Thank you very much. Thank you.

488
01:36:39.000 --> 01:36:49.000
Okay, thank you very much. So we have finished all the presentations. We have a wide range of topics and from cases from different areas.

489
01:36:49.000 --> 01:37:01.000
So could all the On-site present is it in sit at this table.

490
01:37:01.000 --> 01:37:02.000
And let me let me bring them up.

491
01:37:02.000 --> 01:37:03.000
How, how do I put their zoom back?

492
01:37:03.000 --> 01:37:04.000
Sorry, Richmond are you? Do we want the remote? Preferences. Just optimize.

493
01:37:04.000 --> 01:37:05.000
Okay.

494
01:37:05.000 --> 01:37:06.000
That's why.

495
01:37:06.000 --> 01:37:07.000
So I'm trying to swap it with the background.

496
01:37:07.000 --> 01:37:08.000
It's not swapping.

497
01:37:08.000 --> 01:37:09.000
I think this will be good. Okay, yeah, I can. I'll just put it here. Yeah, okay.

498
01:37:09.000 --> 01:37:10.000
Thank you.

499
01:37:10.000 --> 01:37:11.000
Nice.

500
01:37:11.000 --> 01:37:12.000
Right, okay, so, the space for the mouse is so small. It's so easy to.

501
01:37:12.000 --> 01:37:13.000
Kind of get it wrong. Anyway, yeah, that's okay, right? So any questions? Grab a mic.

502
01:37:13.000 --> 01:37:14.000
Thank you very much to all the presenters who had a very interesting presentation but I limit my question to Dr.

503
01:37:14.000 --> 01:37:15.000
I am interested in the youth. Who perceive the sex as match. In that situation, do We lose or draw.

504
01:37:15.000 --> 01:37:16.000
Matter. For female students or male students. Thank you.

505
01:37:16.000 --> 01:37:17.000
Thank you. You can keep it.

506
01:37:17.000 --> 01:37:18.000
Thank you. It is a 2 way kind of thing but the one who is rated and the one who is likely to lose a reputation is a man because when they say Miyaki Koju or Chini he's much he's playing skills superb they are actually talking about so when women are

507
01:37:18.000 --> 01:37:19.000
together they will talk about the men and their performance skills so I would say yes it's a two-way there was a line that said they leave class they go and there was a line that said they leave class they go and play the class they go and play the game at 2 then they leave class they go and play the game at 2 then came come back so

508
01:37:19.000 --> 01:37:21.000
indeed It takes 2 to tango, but the one who is likely to come worse off in terms of reputation is the male player.

509
01:37:21.000 --> 01:37:33.000
Thank you. Yes, it is the male student who is described either as a good or a bad player.

510
01:37:33.000 --> 01:37:44.000
But the 2 of them are playing that game together. So, Once they talk, even though the email's gone.

511
01:37:44.000 --> 01:37:50.000
This gossip get to the variables about men's performances. I wouldn't know whether they get to know because we had a separate focus group discussions for men and for women.

512
01:37:50.000 --> 01:38:05.000
So it's the I wouldn't know whether they get to know because we had a separate focus group discussions for men and for women.

513
01:38:05.000 --> 01:38:15.000
So it's the women who told us some of the mail, their game is down. So I don't know whether the men ever get to know this feedback.

514
01:38:15.000 --> 01:38:30.000
Yeah, hello. My question is to, When you were talking about the non-binary people who you interviewed and you have long been associated with these people through your field work.

515
01:38:30.000 --> 01:38:47.000
So do you find any linguistic differences like the language that they use or practices because many times we get to know that these people talk differently or they use certain phrases which are not used by the so-called heteronormative binary people.

516
01:38:47.000 --> 01:38:58.000
So have you found any search differences or dissimilarities or something like that in terms of linguistic expressions our practices

517
01:38:58.000 --> 01:39:03.000
The date.

518
01:39:03.000 --> 01:39:11.000
Thank you for your question about the link linguistic. Of the cat characteristics of the non-binary individuals.

519
01:39:11.000 --> 01:39:30.000
Actually I found one very important practice of using the And it's start pronounce that they them or by gender under a binary gender.

520
01:39:30.000 --> 01:40:00.000
Identity in individuals in in Japan. Actually, of course, the pronounced them is not so popular in in Japan and of course Japanese people used just Japanese so only the they such as activists who participate in the English speaking world he is they them pronounce but some people try to express.

521
01:40:02.000 --> 01:40:31.000
The like sad pronouns like And bit is the word many people Japanese people don't know and there is not such Japanese kind of dough, but some people try to translate the English word they them to into the Japanese world.

522
01:40:31.000 --> 01:40:42.000
They they make make make their original language in order to express their separate pronouns. So.

523
01:40:42.000 --> 01:41:04.000
After it Japanese people can avoid youring third or pronounce they them, the cardinala in the conversation and they can avoid using them but When, when it comes to chance the text in Iraq ration.

524
01:41:04.000 --> 01:41:14.000
They get sometimes they cannot avoid aoding them and when especially when we needed to translate the like in the English.

525
01:41:14.000 --> 01:41:28.000
Ttb programs. Or the games, they we get games. The kind of dough was kind of days now you used.

526
01:41:28.000 --> 01:41:41.000
By the yeah, by some, people who have connections with the binary individuals in some comic communities.

527
01:41:41.000 --> 01:41:50.000
Any other question? If they're.

528
01:41:50.000 --> 01:42:00.000
Hello, Manzuma. This, that was a nice presentation and I could relate because we both shared the same language and I could relate, because we both shared the same language, same native speakers.

529
01:42:00.000 --> 01:42:10.000
So I would like to know when you were talking about the particular words or phrases which are used for women and girls.

530
01:42:10.000 --> 01:42:21.000
When they are described in terms of their body or their appearance or something like that. So do you find any like influence of media?

531
01:42:21.000 --> 01:42:27.000
On these usage

532
01:42:27.000 --> 01:42:52.000
Thank you so much, Dr.Ability. Of course, because the As I have told in the first segment of the presentation that the body meat is actually derived out of the media, how the media is prescribing to the women be like that be like a Coca-cola figure.

533
01:42:52.000 --> 01:43:01.000
Alright, so something like that. So of course these are mainly based on media that shaved and reshapes everything that is all about the body.

534
01:43:01.000 --> 01:43:12.000
But what I have focused here is the perception of people through their language, how they're constructing the women through their language by giving many kinds of metaphors.

535
01:43:12.000 --> 01:43:31.000
Minians of spatial meanings to the women's body and this is why there are gendered language For example, for I mean police officer they use women police main police.

536
01:43:31.000 --> 01:43:44.000
These are not Actually, now the these days these are not actually acceptable. Language as a very, I mean element of culture.

537
01:43:44.000 --> 01:44:00.000
Shaves the perception of people. That is all about this study. Thank you so much. Okay, yes.

538
01:44:00.000 --> 01:44:20.000
Thank you so much. My question is for Gallat. I hope I mentioned to you properly. And even the whole panel.

539
01:44:20.000 --> 01:44:33.000
This position of art for women who are even privileged to say yes or no because in many parts of the world women do not have that privilege to say yes or no.

540
01:44:33.000 --> 01:44:55.000
What do you propose in such contexts? Where women do not even have a voice to say yes or no or in other places where they are miscontrolled when a woman says no they actually mean yes you know so how do you propose in that context?

541
01:44:55.000 --> 01:45:01.000
Okay, thank you. Very, very good question. I mean, The thing is like, Yeah.

542
01:45:01.000 --> 01:45:10.000
Of course, like when a woman, Says no, no, there is no consent

543
01:45:10.000 --> 01:45:18.000
Of course, there can be an interpretation linked to this coercive discourse. That no means yes.

544
01:45:18.000 --> 01:45:29.000
In the society. So, they can be like example that and he was even now, well, he's not even in this one.

545
01:45:29.000 --> 01:45:38.000
But there can be a aggressive discourse in society with that male domination that that means yes or that no means yes that's what you are saying.

546
01:45:38.000 --> 01:45:46.000
You know, that's sometimes they cannot say anything asylum. Yeah, they're silent. So this is not consent.

547
01:45:46.000 --> 01:45:57.000
It's clearly not consent. And this so if a woman is silent and is raped This is rape and and law knows that this is rape.

548
01:45:57.000 --> 01:46:08.000
The thing is that when a woman says yes and people say well she said yes so she consented to this relationship but what we are seeing is that many times these yes is under all these situations that she couldn't say no.

549
01:46:08.000 --> 01:46:28.000
Many times she's under threat like if there's 5 men we've had how many cases you know in my country of a group rape so like 5 young boys raping one woman and she said yes.

550
01:46:28.000 --> 01:46:37.000
How how can she say no so even so if she goes to a Jerusalem she said yes So that is what we are analyzing.

551
01:46:37.000 --> 01:46:49.000
I totally agree with what you say sometimes like in many situations women cannot even say no they just say silent but if she's silent she didn't give consent That is like in front of the video.

552
01:46:49.000 --> 01:47:05.000
But what and I think and now that lawyers and also the police that we are starting to work with them very interested in knowing that in helping to interpret these situations that sometimes like How can you defend a case that the woman that said, yes.

553
01:47:05.000 --> 01:47:18.000
She was not free and and and she was forced to do something. So that to put that into the legal world, it's not yet there.

554
01:47:18.000 --> 01:47:24.000
Thank you. I want to ask a quick question to Annozia because we can ask her in person.

555
01:47:24.000 --> 01:47:33.000
So, you talked about the deaf. Deaf community but the deaths who have hearing imperfect from not from birth.

556
01:47:33.000 --> 01:47:44.000
So I just I just was wondering I think the deaf community who are born but death by birth might have other ways of communicating sexual desires and other things.

557
01:47:44.000 --> 01:47:48.000
What's the situation?

558
01:47:48.000 --> 01:47:57.000
Yes, but in my study I have not come across I need respondent who were born, with congenital deafness.

559
01:47:57.000 --> 01:48:11.000
It is particularly because I am not trained in sign language. And, while I was interviewing, mostly with university students who had some hearing, during their adolescence.

560
01:48:11.000 --> 01:48:22.000
So they were able to continue with regular schooling and regular communication in English and Bengali, which is the language here and therefore they were able to communicate electronically in the questionnaire.

561
01:48:22.000 --> 01:48:37.000
Obviously that remains the future direction of people that people who were born deaf might have different, might have different ways of communicating about which one.

562
01:48:37.000 --> 01:48:38.000
Okay.

563
01:48:38.000 --> 01:48:45.000
Thank you very much. So I'm sure KG would love to announce that we will all like to announce that we will all like all the RC 25 presenters to submit.

564
01:48:45.000 --> 01:49:01.000
Our job, right? I was just in a voice kind of imagining. Yes. Yeah, yeah.

565
01:49:01.000 --> 01:49:03.000
Sorry, I thought we were kind of closing because it's 23 min past. Sorry, but you can ask in person, but you can ask him person right if it's an in person question.

566
01:49:03.000 --> 01:49:29.000
So OK, so thank you very sorry about that but thank you very sorry about that but thank you very much for coming.

567
01:49:29.000 --> 01:49:30.000
Thank you.

568
01:49:30.000 --> 01:49:39.000
. Okay, thank you, Andreasiat. Thank you very much our journalist. I mean, Facebook's also say, from the published twice at here.

569
01:49:39.000 --> 01:49:43.000
Thanks.

570
01:49:43.000 --> 01:50:09.000
Yes. Mr. Stalin.

571
01:50:09.000 --> 01:50:19.000
Negative.

572
01:50:19.000 --> 01:50:49.000
Discussions. Especially No. I don't know. So.

573
01:51:05.000 --> 01:51:18.000
Thank you.

574
01:51:18.000 --> 01:51:48.000
There was reminding me very much. I don't think it's very much. And, 23 came out.

575
01:52:33.000 --> 01:52:50.000
So they're Very good. Certain things people would have been off with all Yeah.