WEBVTT

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welcome, everybody. Thank you for coming today. So I'd like to. I'm going to start today with our land acknowledgment, and then I'm going to hand it over to Francisca, who's joining us virtually, and she will introduce the session, and she's one of the organizers, and she'll introduce the speakers.

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So on behalf of everyone gathered. I pay respect to the spirit of country here in Narm, where we are meeting I acknowledged the past and present Coolen nation, one Jerry Wy Warong, as the sovereign people. Here the cultural knowledge holders who maintain and promote the Norm aboriginal law, customs, and custodianship, responsibilities for country and

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the people. That country continues to sustain generation after generation into the future for all of us.

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Thank you so much for that. Just a second. Hang on just a second. We're not quite done. I recognize the important contribution that first nations thinkers have made to sociology, including challenges to our dominant ways of thinking. We thank all first nation delegates in the room today for their contributions to knowledge and the discipline. I apologize. My screen. disappeared for a minute. So I just needed to finish that up.

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Okay. So so now we stop sharing

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okay.

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this.

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Francisca Ortiz: So thank you so much everyone. I'm very glad to be here in a nonlin way. It's going to be a We're session because I'm moderating in a long mode, but I would love to be there to be honest. But

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Francisca Ortiz: it's funding. It's not always something that we can actually be so secure about it, A couple of months before. So today we're going to have a session about a how would it be? A building, an academy?

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Francisca Ortiz: how it's building a feminist Academia, and we're going to talk a little bit about our research experiences also from social sciences. So for the first presentation, we are going to have Hannah, son, Sarah Mcdonald, Maria Bierra, Kathy. May her May, French and Heaven, Stephenson!

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Francisca Ortiz: Then we are going to be having. Well, we have a lot of

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Francisca Ortiz: then. Later on. We're going to be moving to Claudia Matthews.

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Francisca Ortiz: Then we will have a presentation. We're moving to another country. All of them were from different countries, which is super interesting for this session, and we are moving to the presentation of Ali Cash to glue civic. And then, finally, we have the presentation of Jeff hern, and I can

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Francisca Ortiz: and

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Francisca Ortiz: and it upon a hailman, so it will be a pleasure to have all of you. We then later on we will have the last presentation which is going to be from

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Francisca Ortiz: from Canada. Actually, you're kind of right. Yes, it's good to be done by such enough, Barbe, and she's going to be presenting us. Some of her. Find these, too. So welcome everybody to this session, and I'm going to be kind keeping some timing rules of 50Â min for each presentation. So let's go ahead with the first one.

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Right?

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Okay.

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it's not

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cave oops.

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Goody fling and thank you so much for the organizers who have planned this session for us, and really appreciate for this opportunity to share. Something that's closely connected to the work that we're doing at together. So my name is Hannah Soon.

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and my name is Sarah Mcdonald, and we both of us are from University of South Australia. Now. we are co-presenting this paper on behalf of our early career researchers, friends, and colleagues who are unable to join us and present this to you. So let's start with

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acknowledgment which we want to thank. The

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she has a knowledge. So we just give that. But we would just like to acknowledge that our research has taken place. the land of the Ghana people in South Australia. Yes.

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So just a quick outline. We're just going to briefly talk about who we are and what our group is, higher education, context, reflection on our practice of ethics of care. And then what if these care is before we move on to a conclusion.

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Thank you.

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So this is who we are. But let me state upfront at the time when we came together to co-write a journal, paper and preparation for the conference. about our experiences. I was at the early phase of being a medal career career researcher.

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and I was considering how an ethics of care maybe enacted in an academia at a time when our institution, and which we later found in the literature to a lot of universities, were facing huge challenges in multiple fronts. So I was wondering how how to work with a group of fellow early career researchers to provide targeted targeted support in mobilizing this ethics of care

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in mitigating the ambivalence of our careers, and also our experiences of isolation. That was during Covid, and then, coupled with that the increased pressure that we were all experiencing at the time.

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And so we call ourselves this group the Care Collective.

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So this presentation with us include their voices, and you will be able to hear about their reflections on what it means to be in a support group that's not imposed on us, but it's something that we created. And we wanted to co-construct the notion of ethics of care in and for practice.

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So just to give you a brief context. But before that I also want to qualify that our voice cannot be representative of all early career researchers. But it does represent an important view.

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So in the context is, it is important to see that this is where our care collective experience took place. We were working in an education sector that's really dominated in a precarious nature of work underpinned my market orientation.

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So in real terms, Australia, investment in higher education has increased 42% between 2,008 and 2,018, and is driven largely by a increase of international students revenue. And the introduction of this demand-driven funding of 4 universities.

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So our Australian governments have worked hard to ensure that the survivor of the higher education sector is embedded in the globalized neoliberal world. So some features of these such market model include increased competition for grants, performance reporting, accountability and increased income gap between a few senior leaders and our junior academics.

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So over time, this does lead to an inner erosion of supporting one of the largest group in the academic professions which is a literary researchers, and particularly those who are employed

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to carry out both teaching and research. And more recently we have found in the literature that those who enter in academia in the first 5 years post Phd. Suffer from precarity and increased stressful employment in a neoliberal university.

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so one of the things that we did with the rest of our group who couldn't be here was to ask them to film a small reflection, each about what it was like or how their experience of being in the co- collective had supported them as, Ecr. So we're going to show you some of those videos. Now

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Hi, everyone. I'm Katie, one of the members of our early career research academic network. Today I am going to be responding to question one. What I have learned about the ethics of care in navigating the current higher education context.

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So as early career research, academics in the neoliberal institution to work with care is to stand against one of the sharpest of the current masters, tools, neoliberalism. And there I'm quoting the work of Toronto. So our work takes up Toronto's call to interrogate tensions between care and the neoliberal institution.

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As members of an early career research, academic network, we contribute to an expanding web of scholarly work and practice, positioned both within within and against the systemic demands of the university.

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The Neoliberal Academy claims to provide care while denying the conditions, to co-create care networks. Our work both emerges from and specs back to this tension.

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Even as we claim to be generating an ethics of care, we are subject to the institutional demands that undermine it. This work, the time to me to talk, to think, read, write, must find a place which, in an already overloaded work schedule.

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while our participation works to alleviate the pressure of working for an inadequately caring institution. It also places pressure on us to do more work and meet additional deadlines

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even as we write against neoliberal logics, they control what we can say and how we might say it. Our relations with each other are shaped both by a need to show and receive care and a need to survive the near Liberal Academy.

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So how do we do justice to care work at the same times as keeping our jobs.

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I now quote, the work of the aptly names res sisters who remind us that as early career researchers we are under pressure to enhance productivity measured by outputs. The cold clinical term for our carefully crafted writing and ideas

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caught up in these unfortunate shifts, where, being crushed by the very career we know should be liberating. We find ourselves forced to work in circumstances that are not about making in a system that we are simultaneously critiquing and reproducing.

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We are expected to cope with the spiraling demands of the job. not to question them. End of quote

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participation in our early career. Researchers group has affirmed the need to regard an ethics of care as a matter of questioning, beyond coping. or, more specifically, collective questioning over individual coping.

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What I have learnt about the ethics of care in navigating the current. Higher educational context is that our current competitive environments reduce us and wear us down.

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We seek practices of care that do not silence critic of systemic injustice and care, avoidance, we care and repair together. Thank you.

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Several interrelated points stand out when I think about how, being part of the group, has developed my identity as a nerd of career researcher, academic and they are community individuals, perspective balance and belonging.

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I started at Uni essay last year during the Covid lockdowns as a balanced academic with a 40, 40, 20 workload joining the early career research group around May

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being part of this group has supported an understanding of the university and my work unit. plus the development of networks, friendships, in a sense of belonging within the education futures and the wider Unsa community

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through engagement and what were initially weekly online meetings that are now more ad-hoc gatherings. I've started to get to know the community in which I work and contribute by getting to know the community. I mean getting to know beyond our position description.

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and to know my colleagues as individuals, with partners, children, pets, parents, household chores, and career ambitions, the whole gamut in developing knowledge of my colleagues as individuals, with diverse and complex histories, they become friends, and my sense of isolation and and imposter syndrome diminishes.

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I see them and feel seen as an individual with worth beyond my subsequent allocated workload and outputs. As I work to find my place within education futures and wider academic community. My self-assessment of becoming an academic and self-efficacy, being an academic is at times strengthened and weakened.

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With this group I share my challenges, my vulnerabilities, my be amusement, and my aids to the work related, and work-life balances, situations that I face.

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I receive reassurance, listening ears, perspective, guidance, and acknowledgment, and I hope to give the same in return. Situations that often felt mine alone when I started can be recognised by me at different times and different intensities in each of us, presenting today.

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when we debrief meetings, discuss institutional and self-imposed workload expectations and performance measures. The power of near Liberalism can be recognized in this early career research group. The multiple roles and reasons for my being as an individual have an immediate voice, and shared value.

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My reasons for seeking to become an academic that sometimes seem idealistic. I provided space and hope and remain a part of my identity. This group has provided a community and directions that can serve and forge my ideals.

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my being and becoming as a research academic.

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It's not working. I will just go to the next one

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that's working.

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Hi, my name is May, and I'm an academic. That's a first step right? Admitting you have a problem. I'm a female academic. Now, the question I'm considering here is this.

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my name is La Frange, and I research and teach in educational linguistics. challenges in employment, security, career, progression, and work like balance have hit me in Academia far more than in my previous work in secondary teaching.

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After a few years of precarious casual work. I thought that taking up an ongoing academic position should have brought me some certainty. but instead, it felt like I began an unrelenting chase, just trying to keep up with the basic demands of academic work, while my Teethon coated colleagues got further and further ahead.

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as my colleagues here have said, having a group for academics, with overlapping experiences and perspectives and a shared ethics of care has helped me understand that I'm not the only one in this situation.

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and it's not my situation. In fact, it's an institutional and a systemic problem. And of course, I, referring to Academia as a social institution, not one university in particular.

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So where to from here. I think there are 3 important directions for me in incorporating an ethics of care into my work in the future. First is understanding and developing my own position to an ethics of Can.

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We've each discussed aspects of this. I think the ways in which an ethics of care helps us position us as having certain types of agency to shape our relationships and our approach to work. How we teach in research within the neoliberal boundaries of the institution as it exists.

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The second direction is about supporting colleagues through an ethics of care for me. This begins in this group and extends to how I hope to work with colleagues in teaching teams, research teams in supervision and in leadership positions that I might have actually take up.

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This is about helping each other understand and develop collective and individual agency in working within and pushing against systemic challenges. And the third direction is perhaps the big challenge that is using an ethics of care to bring change at a more systemic level.

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I'm not sure how that my, this might look. I'd love to go, rogue. I'd love to be dangerous. But I'm still on probation for my job. In my research I engage with ideas around practices, policy, and policy from the centre out. So in this case, caring practice that might start with an individual or a small collective like this can be expanded to the accepted practice in a specific context, such as in our own teaching or research teams.

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Perhaps these include research practices where the experience of the researchers is spoken about, written about it may be valued alongside neoliberal metrics. I'm looking for ways to use the channels of Academia to speak back to the institution.

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Perhaps the small moves we make can be repeated and amplified with work and with time, so that we can make change beyond our own circles for any academics in the future.

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due to time constraint. I will just skip to this. What is that? The ethics of care in this instance from the stories?

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So you can tell that the notion of ethics of care incorporates a sense of agency which can be enacted, we believe, across all disciplines, not just within our disabilities education.

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Now, such care work, though done by us as female women, can still be substantial, make a so sensitive difference if we we feel to allow everyone, male and female, to buy in

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as coded here in Toronto's work. It says, the work of care includes everything we do to maintain, continue and repair our world, and that it includes male and female, so that we can leave in it as well as possible. That will include our bodies, ourselves, and our environment, all of which we seek to interweave in a complex life-sustaining web.

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So just to come back to this point about Toronto's work, it provides from this experiences. And this reflections. What we see is critical. Reflectivity is intrinsic in this model of ethics of care, and because it provides a momentum for continuous transformation, that as a collective we continue to work towards achieving the goal of higher education. Alpha, public good.

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And just finally, you can see a conclusion here. We believe the ethics of care offers an alternative framework for navigating academia. As ecr women. We see our collective as speaking back to a rhetoric which shifts the burden of responsibility from the system to individuals, and instead, we see it as undermining the neoliberal project. When we collectively relocate the problem from the mind to the world, and we see this collective as our way to work, not just for the University, but on the University, in order to make it a better place.

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Thank you. Thank you.

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mjpinesp: Hi.

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mjpinesp: this is our term. Yeah.

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Francisca Ortiz: yeah, it's your term. I you say, if you want to to share the screen.

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mjpinesp: let's try.

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Francisca Ortiz: I will. If not.

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mjpinesp: thank you.

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Okay.

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mjpinesp: yeah. Can you see it?

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No, no.

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mjpinesp: yeah. Stop sharing the

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Francisca Ortiz: you try again. Maybe. Do you have the Powerpoint open. Right?

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mjpinesp: Yeah, right now.

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Francisca Ortiz: Now we can see it. But maybe you can

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Francisca Ortiz: press for looking at it as a full screen.

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mjpinesp: You cannot. So I cannot share this screen as far as I can see.

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Francisca Ortiz: we can see your screen. We can see their presentation. But if you can, yes. Can you put it in presentation mode.

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Okay.

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Francisca Ortiz: let's see. Not now. And perfect.

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Francisca Ortiz: Yes, we can thank you. Now.

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mjpinesp: Okay, thank you so much. It was a plans to do it in a Spanish, but we are going to try to do it in English. Okay, here we are. Agenda

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mjpinesp: higher education and inclusion. The visibility of the woman founders in our sociological can.

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and we are a very big team

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mjpinesp: from Ucf. United States.

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mjpinesp: It was our our interview students and also volunteered students.

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Lija Santiestovar from Venezuela. kind of oval

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mjpinesp: from University of Malaga.

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mjpinesp: Spain, and then medical doctor from

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mjpinesp: University in New York.

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mjpinesp: Okay, thank you so much for

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mjpinesp: having us in this wonderful team.

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mjpinesp: and our objective was to to share with all of you the projects

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mjpinesp: we call in a Spanish in in English. I think it's teaching innovation.

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mjpinesp: And then we have a a few of them.

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mjpinesp: and we want to include gender and feminism in our curriculum, but also different.

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mjpinesp: a function on diversity. So we are going to work with

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people who cannot hear, who cannot see

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mjpinesp: who has also different problems

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mjpinesp: for understanding the the. So we started with an article

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mjpinesp: we were asking ourselves

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mjpinesp: if we have problems with the

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mjpinesp: aunts. what kind of all right

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mjpinesp: do they have in our university. So we do have to to build the to for all of them. And what kind of rights do we have? So we are starting in this line of agenda, but also different capacities

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mjpinesp: 5 or 6 years ago.

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mjpinesp: And then first first stage. we started with our teaching projects action 2 is calling our university. And then we started with different tools podcasts.

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mjpinesp: How can we change the way we teach

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mjpinesp: in the pandemia during the pandemic. And then we, we started with podcast not only because different capacities, but also different economies.

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mjpinesp: It was easier for all of us

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mjpinesp: to share. Podcast and then you, these students only need it. a phone smartphone.

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mjpinesp: not always a computer. And so on.

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And then.

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mjpinesp: okay, we'll start doing things very differently during the pandemic.

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mjpinesp: We also thought we needed a debate. And then we went to the radio.

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mjpinesp: We organized 14 programs.

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And then we started working all over the world

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mjpinesp: in Latin America Europe. ons

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mjpinesp: like 3 or 4 programs where about a woman founders in sociology. And that was very successful. These programs. And then we have some a foundation

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mjpinesp: which is called Andalusian social foundation

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mjpinesp: and then support it? Asked, with this line of research

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mjpinesp: and our team is really very big, very international, and we need technical support. And then in Alejandra Sulita from Columbia.

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mjpinesp: And also we had an internship. Within this year Roland figured on, and then they started and supported with the with the Youtube Channel

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mjpinesp: in his punish positive.

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mjpinesp: We have a lot of teaching in English, too. And then the we call the the Youtube Channel.

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mjpinesp: that in English means teaching innovation and sociology.

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mjpinesp: And then there are a few lines where we have these different projects.

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mjpinesp: and it's not cuts were developed by our students to not only by the teaching and stuff. answered an English and a Spanish wolf.

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mjpinesp: We have an example here.

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mjpinesp: During the pandemic we had the visit of of Columbia, for instance.

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mjpinesp: few universities there and then we teach, or we show how was our? And this is the

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mjpinesp:  I think this is very funny. If you would like to to see you. Can such link

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mjpinesp: give a click to the to the website.

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to the link. And then we have.

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mjpinesp: This is also our

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our lectures in still work

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mjpinesp: doing, and also with Erasmus students.

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mjpinesp: Then we have another project was a backl

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mjpinesp: and sociological listening because we thought, Okay, we are including women.

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mjpinesp: a lot of women in our lectures. But then we need to read them to really mean, but also to the women, and they just it with the

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mjpinesp: with a very big network called classicas.

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mjpinesp: I think we have another from this classic us from Latin America, Brazil, Mexico.

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mjpinesp: Argentina, Itali.

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mjpinesp: from Europe to of course, Italy a Portugal thing. We are very open, and we are writing a book.

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mjpinesp: a kind of a maybe Joe dig and book.

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mjpinesp: So we identify we women's owners of sociology. And then we write a chapter of the book.

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mjpinesp: I hope in 2 months will be published the book

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mjpinesp: I wrote about a black feminine

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mjpinesp: the second stage. Then we got this report of the underlying government.

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this center.

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mjpinesp: I told you, woman and the Lucy Center, it started office studies, and they were developed a few.

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mjpinesp: a few podcasts, where we could the

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mjpinesp: during 6 popcs, only the the teaching.

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the lecture. and to all of Us.

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mjpinesp: there is and gardening and myself, and the last podcast in the students.

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mjpinesp: So he joined us and wanted to be part of the of the project.

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mjpinesp: And then we present it. How did you know, together with with with ours, for instance. And then you have the link here. If you would like to to have a look if

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mjpinesp: with subtitle and also sign language.

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mjpinesp: Instrument is translated for the

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mjpinesp: for the who cannot. Here.

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mjpinesp: then, we, as we follow with Jane Adams.

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mjpinesp: and just to help me meet, and then the whole house. We have also a kind of hull house in our university. It's called

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mjpinesp: Students Residents, and then we work with the community, too. We will see few pictures later.

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And then we started also. The the third one was Charlotte Perkins, Gilman, and in

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mjpinesp: we followed

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mjpinesp: the book of of of Langerman and Nibros, translated into Spanish

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mjpinesp: by this.

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mjpinesp: this, this is in central, the studio. Sophie Lochikos, or the logical sense I studies in Madrid translated this book, and then we can

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mjpinesp: We can also learn from our own language about women's owners.

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mjpinesp: Then we we started with the black feminism, and Julia Cooper and I the big wells, and do the while, or do, boys? This is the link of the video.

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mjpinesp: and then the social, the German sociology, Germany School of Sociology.

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mjpinesp: Here there are more.

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mjpinesp: and

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mjpinesp: then we we started with the Chicago Woman School. There are the. They will have a lot of

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mjpinesp: sociologist Julia La for Animony Mclean, Florence Kelly, Grace about.

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mjpinesp: We talked also a little bit about the the

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mjpinesp: Chicago Woman School

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mjpinesp: only studied for us. We only had men. And then we started also. Why? Why all of these women were out of the sociologic account, why, they have no the enough authority.

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mjpinesp: the most of them. They couldn't go to the university, and what we discovered is that sociology was born in different scenarios, not only at University

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mjpinesp:  sociology was warm also with feminist and agenda

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mjpinesp: perspective. And then we studied

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mjpinesp: all of these topics on it. It is really nice, and they'll be at this part of the web. I'm Karmannheim. and in the London School of Economics and Political Sciences

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mjpinesp: she really is in the sociological canon. It's an inception, but she she release?

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mjpinesp: Then we studied We started identifying some of the in sociologist women sociologists from the south of the Spain, Andalusia

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mjpinesp: and the We started. Floratristan was born in France. but our residence, like the Hull House.

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our social projects from my university.

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mjpinesp: Pablo de Lavid, in Seville. The name is Flora Crystal, so we adopted her.

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and because also she was living in

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mjpinesp: it, is paying up to the North when she was 4 years old before her father Diet, and then we have all we have also Victoria.

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mjpinesp: And then we started the debate. So do we have sociological

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mjpinesp: women found there of sociology in every single

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mjpinesp: country and region since we do. And then we are working with a lot of countries.

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mjpinesp: And you see the licensing and it's tagging them. these are one of the on Ngos

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mjpinesp: we we are working with. for instance.

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mjpinesp: we, we work how to work with people who cannot hear. and we try to facilitate the study of the woman founders.

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mjpinesp: and this is

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mjpinesp: to the right hand side. And this is the husband of her. And then this is our Youtube Channel?

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mjpinesp:  not. Everything is in Spanish, because we do have a lot of students from Germany, Ireland, England.

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mjpinesp: France, Poland, Italy. Sometimes we do have a students from the United States, too. So we we do need to have materials also in English. So if you go into, then you have lines

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mjpinesp: specifying. This is in English. This is our students this year. It's the language is what we having working this year.

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mjpinesp: This is our residence.

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mjpinesp: We work with the community. Now we have 20 people from Columbia

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mjpinesp: for one month, visiting residents, Safar Atristan, working with the community and also

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mjpinesp: presenting their Phd. And then we have also

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mjpinesp:  like Phd program with them.

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mjpinesp: Hmm, this is a backlap. the link.

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mjpinesp: Why are we telling we in phone? There's.

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mjpinesp: I think when we teach in social work, social education, many others, many of the faculty did we need to have different approach of our

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mjpinesp: discipline. this is very nice when you can off the students different approach to different paradigm and at least, when I was a student I I was a student, and I was studied in many countries, not only in Spain, Germany, Ireland's England, Holland.

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mjpinesp: I was said only why I understood only industrial revolution. French Revolution

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mjpinesp: never hear about feminism.

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mjpinesp: colonies.

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mjpinesp: Process of

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mjpinesp: being independence. Nothing about the team.

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mjpinesp: It's club it to the slavery

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mjpinesp: not so deep. The 2 worldwards, NASA's. And what kind of impact has it in in German sociology. And of course, in this

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mjpinesp: we do not be civilized properly in the German school of sociology as a very negative impact in in in our European sociology.

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mjpinesp: I didn't. We have different types of sociology, which is freedom for us.

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mjpinesp: And it's very convenient. And then

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mjpinesp: we need different approach to our. to our discipline.

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mjpinesp: to be able to include, to not only agenda, but also different capacity. We have also ibox or Ebox to be able to here for the blind people, those who cannot see

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mjpinesp: they can here, and they don't need to always to be adapting the material. So we want to have a material adaptive for for everybody.

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mjpinesp: And

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mjpinesp: easy language is our first stage.

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mjpinesp: and then we developed a tool. If we have time at the end. We can talk about that

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mjpinesp: at first we we write the text, then there is an expert in easy language, and then there are validators

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mjpinesp: people with a mentally disable problems. But they say, Okay, we understand this.

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mjpinesp: Then they they they gave us seminars to

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mjpinesp: and

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mjpinesp: this is the front page of our

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mjpinesp: of our book.

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mjpinesp: In the English and the Spanish or the Spanish

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mjpinesp: there are students, and out of this is the the painter

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mjpinesp: and There are a lot of people in this book.

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mjpinesp: all of us students and and lectures. and how we feel our universities very open university in ever since.

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mjpinesp: This is the on Ngo active inclusion. I think I'm

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mjpinesp: I'm almost the time is okay. This is

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mjpinesp: the structure. But I'm I I think I need to. Okay, there are a lot more to say, but I guess I have no more time. So

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mjpinesp: thank you so much. I'm just ready for the for the debate.

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Thank you.

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Macarena Orchard:  like that. Right.

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Thank you so much good morning for those who are in chile and good evening for those who are here in Melbourne.  Well, today I'm going to present you this

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you know. a way to approach

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a way to think about the operations of the binary gender norm. Someone is

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I don't know. All right.

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okay.

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Francisca Ortiz: so sorry. My Karina, can you mute yourself, please.

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Francisca Ortiz: Yeah, go ahead.

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So the vitality of the binary gender norm in research is a work me and my group we have been working for quite a while.

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and you know this is a a way to

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Provide us a a I I can't say that it's a different way to think about the gender norm. But to think about the vitality and the agency of concepts. Okay.

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so the idea. And it's to think about. How is it that the gender norm, the binary gender norm, becomes gender again?

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Okay, so the thing is that we have been gone through a lot of data, different kinds of data in which you know, when you start looking at

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quantitative data, qualitative data, ethnographic data numbers from, you know, these transnational supernatural institutions. You can see that

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even when they talk about the gender gap. It looks like they are playing a trick on us, you know, so that you know, when you start like thinking like, why is it that we're still talking about?

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Using this language like at Gender Gap? Gender inequalities. It looks like there is a way for us to not looking at. Gender inequalities in a different way. So this is something like we started like 3 years ago.

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I got a grant in Chile to work for 3 years. So I decided to create like 6 different quick cases. And of course, you know, we were a a huge group of people researchers

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in which we decided not to make a commitment to any object or research question or mythological practice. So each of the six-six cases started like various spontaneously asking, Okay, where can I see?

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how the gender norm operates?

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So, for instance, we ended up with a case about wine

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that was a very sexy one. Then we have another one about biosocial culture indicators.

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another one about Reggaeon, which is a very I don't know if if you know about Reggaeon, but it's a you know, it's very contemporary young music.

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another one about water water in ocean hydropheminisms. That was the name of that case. Another one, of course, we had to look at and look back again at schools, as you know how, in the ways that they produce institutionalized

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knowledge about the gender norm.

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And also we talked about. We had a case about masculinities and violence.

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So you know, if you look at across the cases, it's hard to see something that is similar, or something that connects them in a very easy way. So that was the the purpose of it.

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So what did we learn about the gender norm? The operations

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we kind of started like thinking about and reading different theories, for instance, about monsters. How monsters, you know, act

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so. It was very interesting, because Once we were, you know, like looking at our cases, cases like in the in a transversal way we started like thinking about. You know, what if we think about if we think about the gender norm and how it operates, and how it changes shapes all the time. What we have is that we will never be able to grasp

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that you know the very

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origin, if you like.

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in order for us to think that some transformation is possible. I I know that I'm going to be like sound, a little bit pessimistic, but, believe me, it's just a way to think about it in a in a different way.

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So Theories about monsters were very, very helpful for us to understand that, for instance, in certain discourses about The effects of the gender norm, for instance, when we talk about violence, abuse.

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It looks like the gender norm. The binary gender norm operates in a very phantasmagoric way. It's like you don't even see it

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until it kills. So when it kills, we start in. Nearly, you know, paying attention to how again, we have to talk about. You know this inequalities and differences, and how they become violent, violent.

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So this is that the the context from which we started like thinking about okay. So

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if we are, you know, thinking about the gender norm, the binary gender norm as an active concept. a concept that has agency. How can we

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think about a research practice that might. you know, intercept the operations of the Tanen, or

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and what happened to us was that And actually, Valentine Ali is the other person who will be presented here, but she's back in chile, and it's about 4 A. M. So probably she's not going to be making it.

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So

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after these 3 years we. So we. We've finished our project last year, and in Chile we started a the implementation of a law

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that is intended to. you know, to

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penalized sexual abuse in universities, particularly higher education institutions in general. So it's very interesting. Because last year there was a huge pressure on universities to start. You know. Okay, you have to do some protocols. You have to do something to show us that you are implementing. You know this law.

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So in that case,

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Universities were pressed to say, Okay, so how do we do this?

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And for us? It was very interesting. to.

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Oh, sorry to start like thinking, okay, how can we do this in order to help institutions to think about the operations of the gender norm because of the research practices? Okay, so

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and what is interesting here that when

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my team was requested to help certain universities in Chile, we were very clear about. Okay, we can do this. But we are not going to talk about from, you know this for us very conservative and liberal idea of talking about gender institutions as stereotypes or

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prejudices. We were, you know, we were saying that. Okay, if we want to, or if we are going to help institutions in order to address the issue of

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gender and research. We have to talk about more like the kind of knowledge that we are reproducing in our research, and how the the binary gender norm gets reproduced in our research. So that was our approach. And what I'm trying to say here is that approach is because of the 3 years project that I was just mentioning.

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So the questions we had.

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we're pretty much about that. We we're preparing these workshops for academics in different disciplines. The questions. We're pretty much about what is gender in our research. That will be, you know, a very important question. And how does the ideology of natural differences is embedded in our research.

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And what do I assume as gender in my research, and do not explore? And these 3 questions that look like very

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simple. In some ways. We're very, very provocative because we had the chance. actually, last year, we started, like, you know, kind of making this pilot studies with some academics and universities to understand how they were. approaching to this kind of questions. What were the kind of responses we were having when you press

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your own object of study or your own research question in those terms.

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So the kind of you know responses are multiple, of course, and one of the interesting thing is that pretty much what happened to us was that those

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people that are working more like in social sciences, humanities, arts, of course they feel like they have more responsibility in order to answer the question, and also more able to ask the question, whereas those who are more in hard sciences feel like they don't have to do anything about it.

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Okay? So we were thinking like, Okay, so how do we? Sorry, what are the options we have in order to address the issue of research and gender? So these are 3 ways that actually Fox Keller, she presents this 3 possibilities we have in order to address these issues.

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and the first one is the place of women in science, which is, you know, like a very common way, that since we started implementing this law in Chile, this is the common sense to talk about gender and research.

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which is like, of course you you are. I suppose you are familiar with. This is more like the number of women in power, or the number of women in different disciplines, particularly those called stem disciplines. Okay?

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And we were like, okay, this is something that of course, we have to address. But this is not exactly what we learned from our research project, in which we can, you know, go deep into how do we address that kind of knowledge that the the binary gender norm is providing us in order to think about our objects of study.

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So the second proposal that Fox Keller gives us is, the scientific constructions of women, which is another way that we can, you know. of course, address the issue of gender and research particularly, and the third one which is the the one that

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I enjoy the most, and Mainly this is the the kind of a perspective that we used in order to understand how this course's materialities affects play a role. When we define the the the binary gender norm in terms of a a concept with vitality.

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It means that we have to think about the binary gender norm as acting on us and using research practices to transform itself to get another shape.

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Okay, so to think about

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how do we

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kind of catch the gender norm?

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it's it's I mean, I don't know. I've been like very entertained for the last 3 years, trying to, you know. Imagine this idea of

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how what will be the next trick

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you know, and how it is. It is an epistemological barrier for us not to address the binary gender norm as a monster.

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you know. So

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I don't know. I I I really enjoyed, you know, thinking that way, and it helps me to think about these images that they look so. if you think about so unnatural, you know. And this is part of the mainstream ways of understanding the gender norm in research, for instance.

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when you start a research question thinking about what are the differences between men and women and mathematics performances immediately you have to understand that what we're saying is that we are the the gender norm is embedded in our question. If we start with this this one.

336
00:53:17.890 --> 00:53:30.249
you know idea of difference, a particular kind of difference between men and women. We are already there. So you know the gender is already operating that kind of thing.

337
00:53:30.420 --> 00:53:36.640
 and also I wanted to.

338
00:53:36.720 --> 00:53:59.929
I don't know if you're familiar with this. But this is very interesting. And this is kind of a a tool we have been using a political tool we have been using, because in last year, in July 2,022, nature portfolio they started a new politics for those articles who were sent to be published.

339
00:54:00.150 --> 00:54:10.530
So they decided that from July and last year every single right? Author Academy has to

340
00:54:11.530 --> 00:54:30.779
argument make an argument about how did he or did she use? gender or sex in their research. which is, I think, it's very interesting. And the most interesting thing is that not only for those research studies that work with humans.

341
00:54:30.900 --> 00:54:42.610
It's also for those who work with animals and experimental cells. So imagine when we started like talking with our colleagues in different

342
00:54:42.740 --> 00:55:06.740
disciplines at the university. It was very interesting because they were. You know what? to me, gender is not important. And I was like, okay, that's fine. But what is going to be your response? When you, for instance, you need to send an article for review, and then someone is going to ask you, okay, but you had to tell me, how did you use gender? Even if you didn't use it? What would be your argument? How can you explain that?

343
00:55:06.870 --> 00:55:19.239
So I think that's a very interesting push for universities to for research, sorry for research, to rethink the ways that we have to make claims about

344
00:55:19.290 --> 00:55:26.359
the uses that we are making in our researchers and in our research studies. Sorry.

345
00:55:27.510 --> 00:55:29.420
So.

346
00:55:29.590 --> 00:55:52.589
I'm sorry. I don't know about time, but I suppose that I'm already close to the time. But what I just wanted to share with you was this theoretical idea at this point in which we are playing. And you know, when when I say we, I'm talking about 15 people who are working on this idea of how can we continue talking about

347
00:55:52.660 --> 00:55:55.480
 about

348
00:55:55.690 --> 00:56:22.310
the agency of the binary gender norm, and how it relates to different spaces, for instance, scientific, scientific spaces, institutionalized spaces, and public spaces as well. so I know that to talk about research and gender is not something new. Of course we have a lot of very sophisticated thinking and theories that deal with this.

349
00:56:22.340 --> 00:56:25.350
Sandra Hardy.

350
00:56:25.630 --> 00:56:35.979
Harding. Head away, Fox Keller. recently Angela Wiley, Dorothy Roberts. Very interesting works.

351
00:56:36.000 --> 00:57:01.789
but I think it is important again to so. allocate this conversation in this contemporary situation. We are, we are in universities, particularly, you know, very related to the previous panel that was here, that we're talking about politics, anti-gender politics, and how my question to end up my presentation is like, what is the responsibility for us as

352
00:57:01.850 --> 00:57:03.200
researchers

353
00:57:03.230 --> 00:57:06.810
to give a responsible

354
00:57:06.980 --> 00:57:26.949
answer about the uses of gender we we are making in our research studies. I think it is. It is the time, I suppose, that it was like many years ago, by anyways, that we can start thinking about the responsibility we have in our users, and particularly about the binary gender norm. Thank you so much.

355
00:57:30.001 --> 00:57:31.250
Hi.

356
00:57:31.380 --> 00:57:37.700
and I'm I'm talking to you from Teddy Nurski. Apart from social solution, from Turkey

357
00:58:07.290 --> 00:58:08.620
in general.

358
00:58:10.370 --> 00:58:20.190
 First of all, we we know that it's in the general way around the achievements of the ruling.

359
00:58:20.330 --> 00:58:27.490
because, you know, the minimum wage has mentioned quantitative gains in education at all levels across the world.

360
00:58:27.660 --> 00:58:40.200
And it is.

361
00:58:40.530 --> 00:58:41.870
oh, what is it

362
00:58:43.540 --> 00:58:52.799
about? A succession of a long-term learning of student formulation, and some of the evidence of this stuff in different parts of the world, in the must see things.

363
00:58:53.250 --> 00:58:59.940
and however this increase for this or corporation, or or representation of

364
00:59:00.450 --> 00:59:01.880
Hey, boys.

365
00:59:03.040 --> 00:59:05.140
some, some

366
00:59:05.150 --> 00:59:16.709
so, some more. It. This will be to her education, becoming an entrepreneur person in the morning, and we know that this published

367
00:59:17.450 --> 00:59:26.660
actually a conversation only known as the quantitatively thing in the immortality, like taking those other other writings on their hormones.

368
00:59:27.530 --> 00:59:33.480
The second one, there's when the process will change. It is really to show this corn state take may be changing.

369
00:59:33.540 --> 00:59:36.730
but also this is really due to increasing.

370
00:59:36.770 --> 00:59:42.140
and in the field of study for scratching and the tues, and so forth.

371
00:59:42.170 --> 00:59:54.610
So it is not because it's certified in. So it is actually just formation of the culture of an orthogonal in of study and society as a whole, we have don't know how many values.

372
00:59:56.590 --> 01:00:06.799
So, as you see, we have a good conversation about the Fx, the first one. I want to see what you want. Neurographic optimization, the term one, maybe this

373
01:00:06.950 --> 01:00:09.120
more than than the first one.

374
01:00:09.150 --> 01:00:16.589
Any. It's it's actually discussable, but the whole thinking will come on the organization

375
01:00:16.910 --> 01:00:20.880
every second in the young is really just of this torture.

376
01:00:21.950 --> 01:00:32.690
It is very bad home, but the common session of fields. They are having related to some some measles and then post-offices. There's also, in case it's one of those

377
01:00:33.610 --> 01:00:38.500
on the thank you. So

378
01:00:38.530 --> 01:00:41.710
you know what I'm going to? And it's point

379
01:00:41.820 --> 01:00:46.140
and decreased classes of the I. The Dv. Salaries.

380
01:00:46.260 --> 01:01:05.960
statistics of the Confessions, which is also valuable to celebrations. So it's not about consequences of the compensation of for me. The other possibilities are planning integration and the compilation elite, and the best education of more and good good compassion.

381
01:01:05.960 --> 01:01:22.140
That's why we know that so many different types of segregation.

382
01:01:22.230 --> 01:01:28.930
Jen, make an appeal in any way to the.

383
01:01:29.410 --> 01:01:38.340
to their, to their head systems to their confessions or their activities, or the students.

384
01:01:39.610 --> 01:01:52.699
especially in one, becomes generalizational sociology, which refers to the trend of increasing female representation and participation in the film as students, scholars, and the leaders.

385
01:01:52.750 --> 01:01:59.709
That's the first of the lemon definition which you're forming, course by the first from all of the organizations.

386
01:01:59.760 --> 01:02:11.639
But so we need to get to understand a little cause a sort of change in the fence. It's not that you feel downs coming down.

387
01:02:12.160 --> 01:02:17.130
and the numbers, and make the entities

388
01:02:17.160 --> 01:02:19.650
without this extension.

389
01:02:19.930 --> 01:02:30.470
So it also has me to a greater focus on the issues, such as gender, equality, diversity, and social justice. So it also has

390
01:02:30.650 --> 01:02:36.380
challenge traditional assumptions and open up new areas of this one.

391
01:02:36.800 --> 01:02:49.570
It means that there are so many of these traditions. We call them traditional assumptions on the traditional and attitudes in traditional prosperity, or

392
01:02:49.690 --> 01:02:53.840
the social issues for the social class.

393
01:02:53.880 --> 01:03:03.709
Yeah. So these are challenged by the new new studies in prescribing numerous references as well to Lutheran.

394
01:03:04.410 --> 01:03:08.319
we hope it is actually a global trend.

395
01:03:08.690 --> 01:03:14.610
not account for the majority of sociology programs in many companies that are involved.

396
01:03:14.730 --> 01:03:17.360
And it's a

397
01:03:17.670 --> 01:03:21.000
he's a feminine field or so.

398
01:03:21.120 --> 01:03:32.099
Do you think this focus on promotions between interactions, people, so many conflicts and unequivocal.

399
01:03:32.120 --> 01:03:34.810
because the concept of

400
01:03:35.450 --> 01:03:50.829
also women's students and sociology has been to a partnership study and a more diverse perspective. So if it is not in Turkey. But I want to point here.

401
01:03:51.160 --> 01:04:06.710
and it's not so related to studying fingerprints. And so one or 2 or unrepresented groups also will this so important contribution to the here as well as our society.

402
01:04:08.550 --> 01:04:12.070
When I was in my presentation focus

403
01:04:12.800 --> 01:04:25.689
in this presentation, I want to examine the changes in terms of the student body and academic stuff. a special focus on the organization of technology. So I have 3 main audience

404
01:04:26.040 --> 01:04:31.370
to the the branch of this presentation.

405
01:04:31.500 --> 01:04:38.070
The first question, what has changed in the last 40 years is so swimming in terms of the sit and body and everything and stuff.

406
01:04:38.680 --> 01:04:41.770
If there's a condensational facility access.

407
01:04:42.140 --> 01:04:49.219
It's very similar to the quantitative organization. What does it look for? The principles of full of Jan society?

408
01:04:49.380 --> 01:04:59.459
And it's upon to what extent and organizational security contributes to Fernando's Academia and embrace the wisest feminine values of prominent practices.

409
01:05:00.150 --> 01:05:20.440
I want to

410
01:05:26.430 --> 01:05:28.150
Actually.

411
01:05:28.200 --> 01:05:39.180
when you become the breeding story of sociology in Turkey each. It emerged as our Academy in the 1,900 fiftys and 1,900 sixtys.

412
01:05:39.290 --> 01:05:52.490
mainly focusing on the modernization. And this is your ability to do industrialization, organization homes. And here, just by catching up the industrial.

413
01:05:59.270 --> 01:06:05.689
he enrolled us to be from the topics such as culture, gender, religion, qualities, and I.

414
01:06:06.140 --> 01:06:11.449
But the Pulji also became became more engaged with, full of people in this ocean loans.

415
01:06:21.320 --> 01:06:23.730
In fact, this topics.

416
01:06:39.010 --> 01:06:53.950
however, today in our content for New York Times, it is characterized by attributing research culture in terms of collaborations, and there are brings among tools to smaller meetings with scientists.

417
01:06:54.090 --> 01:07:03.850
and when we had some numbers after that, the social-minded curtain around on each more than one. So exactly it was one first and second

418
01:07:04.550 --> 01:07:08.600
village to increasing session is

419
01:07:09.380 --> 01:07:10.590
more seats

420
01:07:10.750 --> 01:07:14.870
across the nation actually don't want to.

421
01:07:15.960 --> 01:07:18.789
When look at the changes in the student body.

422
01:07:19.230 --> 01:07:27.200
As you say, this figure, it shows the general maids among the, and of

423
01:07:27.210 --> 01:07:31.340
first of all, if you're there, and that is which before I, he said.

424
01:07:31.470 --> 01:07:37.469
So when you're seeing that this number in this day. It is almost 14 years since then.

425
01:07:37.560 --> 01:07:51.189
and now on a great experience in supporting Turkey in this form of 505,000 to the churchy more than 14,000.

426
01:07:51.320 --> 01:08:04.180
And so it is actually an increase of thermodynamics. And then it's stolid to expansion from hard education and Turkey and open-coming universities and all of the departments.

427
01:08:13.180 --> 01:08:23.389
The ratio of my students has gradually increased. So we just see the gap between we and the

428
01:08:23.480 --> 01:08:31.759
on your kids last week after 2,000. So actually, he has seen some jumping.

429
01:08:31.860 --> 01:08:34.370
So the increase

430
01:08:34.410 --> 01:08:44.020
the 2,011 one of our up to. And that's because he is a smoothie changing in the sort of kind of the solution.

431
01:08:44.210 --> 01:09:07.120
So basically, just this paper can show that undergraduate in the ammunition category, you can see significantly feminine size in the full reform skating or the demographic charge. So yes, we can mention that it is an organization in terms of the student funding

432
01:09:07.370 --> 01:09:10.160
that the change isn't that it? And stuff

433
01:09:10.400 --> 01:09:12.990
almost. Oh, 13 years.

434
01:09:13.330 --> 01:09:25.119
We can see another increase in terms of abandoning stuff. And it please add maybe 8.6 times. But as the figure shows

435
01:09:25.150 --> 01:09:32.910
the general way, it works among the sociologists

436
01:09:33.400 --> 01:09:40.229
have still yeah in between the male and female.

437
01:09:40.410 --> 01:09:41.750
So this

438
01:09:42.360 --> 01:09:58.299
sociology academic is being used to professor as a shared professor of research and teaching assets in the public and the to the worst means. So you can see the all this changes and so smoothly. There is also.

439
01:09:58.440 --> 01:09:59.690
clearly

440
01:09:59.810 --> 01:10:08.679
clear jumping on the gradually increase in this chart. But then you can see that every single movement

441
01:10:09.010 --> 01:10:11.980
this is

442
01:10:12.140 --> 01:10:13.560
on my.

443
01:10:13.820 --> 01:10:28.470
In this sense the initial attack between man and the female appearance is for Jeremy Corbyn.  that the Academy in sociology has become

444
01:10:28.540 --> 01:10:51.789
so. It is kind of equal, because we will not constitute the conversion to the mean carriers and the already carrier's bottles when we're going to take 3 carriers, followers, or the in a system proper, or we see that module and our females. So when we've got the processor. Yes, there are much more there, and measurement. T are

445
01:10:51.810 --> 01:10:53.810
me. And then.

446
01:10:54.150 --> 01:10:56.870
as you see, we know that there's

447
01:10:57.000 --> 01:11:00.290
so we are last coming in Turkey.

448
01:11:01.480 --> 01:11:24.069
Also, female academics are more concentrated in aria, such as text and toler, gender and plus army migration, and between 18 children, and and then other male evidence for the other men think of evidence are concentrated on social design, disorder, turing, and the quality of the company also. When we get to research from this

449
01:11:24.070 --> 01:11:31.659
with the increase of the number of people. So so there has been a significant difference in the use of quality.

450
01:11:31.660 --> 01:11:34.340
or he's not an in

451
01:11:34.730 --> 01:11:36.869
So

452
01:11:37.380 --> 01:11:49.759
this is also related to producing knowledge in knowledge, or just a relative knowledge

453
01:11:50.120 --> 01:11:54.799
to the field or the just, the covering, the reality

454
01:11:57.890 --> 01:11:59.240
in Turkey.

455
01:12:00.160 --> 01:12:07.330
 this. This table? clearly shows the

456
01:12:27.540 --> 01:12:35.829
challenge tradition theories and eliminate gender disparity in resource and education by limiting lines

457
01:12:36.080 --> 01:12:41.130
in the Washington that so basically.

458
01:12:41.350 --> 01:12:46.610
for instance, there's some big forces to begin in that example

459
01:12:47.380 --> 01:12:52.559
when we look at the intersectional. Oh, from the

460
01:12:52.740 --> 01:12:56.940
sexual sociology and human psychologists, and debate

461
01:12:57.180 --> 01:13:13.790
some of the prospects that the rise of common in so school usually have extended the focus of the field. They are trenched volunteers, and it has even worse the underrepresented, vulnerable, or some invisible, and for individuals, and this one being contributionally.

462
01:13:14.020 --> 01:13:17.219
and to feel, as in our society.

463
01:13:19.180 --> 01:13:25.099
also, we have some limitation of the

464
01:13:25.460 --> 01:13:26.790
first of all.

465
01:13:26.800 --> 01:13:30.930
one of the conversation on sociology is a positive.

466
01:13:31.210 --> 01:13:45.360
so we need so much

467
01:13:45.690 --> 01:13:48.050
intersectional studies.

468
01:13:48.230 --> 01:14:07.269
so intersections of this. So I found this second in the entropy was the intersection straight in gender. And that's it, the top of the frame of social justice. And if we did, with the collaborating audio fields, maybe using other first acting disciplines

469
01:14:07.300 --> 01:14:10.190
into some kind of other. methods.

470
01:14:11.120 --> 01:14:17.959
actually, I. As I say, the conversation of sociology has delayed their role in this changes.

471
01:14:18.170 --> 01:14:23.209
all of you in terms of any subject to the study.

472
01:14:23.340 --> 01:14:45.120
There has not been sufficient for you to come with this Academia on its own. So more constructive is needed to understand the complex relationship between the colonization of sociology. And it's a local family such as India, particularly in nonetheless and context or parts of learning, developing countries unlimited and so forth.

473
01:14:45.510 --> 01:15:02.789
As a

474
01:15:02.810 --> 01:15:05.229
it's as high as meat

475
01:15:05.290 --> 01:15:22.619
or Virginia efforts to promote poverty and inclusion. And you challenge traditional assumptions and afford to disorgan teaching, including anesthetologies, including so inclusive headquarters in the teaching environment.

476
01:15:22.820 --> 01:15:30.849
So by recognizing and addressing these challenges, we can both towards a more viewers losing and a sense of solution.

477
01:15:30.990 --> 01:15:48.530
So at the end it is important to continue to point out, and the study of organizational sociology was in Turkey and around the world to ensure that contributors to a war, and too long. And so, as you see.

478
01:15:48.570 --> 01:15:54.459
we have to, we have to point you to a monitor in the study and

479
01:15:54.700 --> 01:16:03.440
and examine the oldest organization of sociology, and this interaction with the famous Academia.

480
01:16:04.020 --> 01:16:04.730
And

481
01:16:04.850 --> 01:16:11.689
as a plan, of course I can add this kind of points for my my study.

482
01:16:11.730 --> 01:16:13.909
and thank you for listening.

483
01:16:14.200 --> 01:16:18.490
and the last part of you can.

484
01:16:18.610 --> 01:16:25.459
if you have any question you can ask. You can learn between. And this is my email address.

485
01:16:26.030 --> 01:16:28.200
You guys feel free to write me

486
01:16:31.650 --> 01:16:33.749
and another's meetings.

487
01:16:33.001 --> 01:16:50.599
jeff hearn: I think I'm gonna try and share my screen and my visa. So I can control that

488
01:16:51.190 --> 01:16:55.089
jeff hearn:  let's have a look let's try

489
01:17:00.480 --> 01:17:01.549
jeff hearn: is that good

490
01:17:01.900 --> 01:17:03.209
Tamara Shefer: it just yeah.

491
01:17:03.510 --> 01:17:04.420
jeff hearn: yeah, good

492
01:17:04.690 --> 01:17:06.750
jeff hearn: okay. So my, go ahead.

493
01:17:06.960 --> 01:17:07.900
jeff hearn: Yes.

494
01:17:08.260 --> 01:17:13.850
Okay. Well, how everybody. I'm sitting in Helsinki. And it's great to be part of this session.

495
01:17:14.030 --> 01:17:24.090
jeff hearn: I'm Jeff phone. And we're going to talk about feminist knowledge production through building transnational.

496
01:17:24.430 --> 01:17:36.809
jeff hearn: feminist, academic organizing, the case of rings. And I'll explain rings in a moment. And my co-presenters are Tamara Sheffer, who I know is from us of Cape Town in South Africa, but he's sitting

497
01:17:37.010 --> 01:17:54.980
jeff hearn: in Europe, I know, and to be a banner who's from the University of Quasi and Natal in turban. And I should also mention addition, Beth Gum, who is a co-presenter who had been a very important intern. Now, I think, based in Portugal.

498
01:17:55.770 --> 01:18:06.110
jeff hearn: Okay, so just to explain, this is a kind of case study that all of us are involved in in the sense that the Via is the current co-chair of rings, and

499
01:18:06.430 --> 01:18:20.550
jeff hearn: Tamara, or Tammy and I have been, I think, co-chairs previously, I think, for about 6 years and rings, as it says here, I hope you can see it's the International Research Association of Institutions of Advanced Gender Studies.

500
01:18:20.960 --> 01:18:30.639
jeff hearn: rather a long title. And obviously, this is this is an association, as a rule, associations that have, in a sense, a a long background history

501
01:18:30.650 --> 01:18:59.720
jeff hearn: in or history, for like in terms of cooperation, transnationally in feminist organizing, going back many decades, or even centuries. and in the European contacts context, there' been many initiatives like wise and at Gender and Athena, and so on. But this sort of short story here to get to the point was that the Swedish Research Council funded a competition for centers of excellence in gender studies

502
01:18:59.780 --> 01:19:15.919
jeff hearn: around 2,005, and one of the successful for bids was actually, interestingly, from a a joint center called Jack Sell, between Lincolnshire and University and Herbal University. I used to work in Lynn shopping. I'm now attached to her, as it happens.

503
01:19:15.960 --> 01:19:30.780
jeff hearn: and part of our proposal was actually to greater central excellence on gender studies, but also to plan ahead and try and plan, a so called center of excellence at the European level.

504
01:19:31.020 --> 01:19:37.270
jeff hearn: And this was in the plan, written 2,005. And then we came to discuss this a couple of years later.

505
01:19:37.350 --> 01:19:49.799
jeff hearn: and we immediately came across 2 things. One is that there are many census of get the studies, and also, of course the actual notion of Europe is highly contested. What is your where does your begin and end?

506
01:19:49.890 --> 01:20:19.520
jeff hearn: And we realized it was important to actually look more broadly, and to actually review all the different centers of gender studies which we did kind of in a small research project, and then began to plan, a meeting in 2,012 in. Lantern being convened with Center in Australia and University of Adelaide to try and set up a Transnational Association of Census of Research in gender Studies.

507
01:20:19.560 --> 01:20:27.200
jeff hearn: that was followed by an inaugural meeting in Urbu in 2,014, with about 20 centers from across the world

508
01:20:27.490 --> 01:20:29.990
jeff hearn: mainly in Europe, but also elsewhere.

509
01:20:30.150 --> 01:20:56.660
jeff hearn: and the association has sort of multiple aims which you hopefully could see there. One is to advance excellence in transdisciplinary gender studies and feminist research wanted to be to do transformative, self-reflexive gender of feminist research, linking with several of the papers in this session, but also to create a virtual and physical meeting place and importantly, actually to promote transnational

510
01:20:56.940 --> 01:21:05.679
jeff hearn: research collaboration between member institutions. And this has become important in the sense that it's only in the constitution only

511
01:21:05.740 --> 01:21:18.020
jeff hearn: institutions. This is centers, units, departments actually join as full members. Individuals are welcome, but the Association is an association of member institutions.

512
01:21:18.100 --> 01:21:30.750
jeff hearn: And the issue of solidarity. It's become especially important with the attacks and threats to gender studies and feminist research across the world. There are now over 70 institutions in

513
01:21:30.770 --> 01:21:34.090
jeff hearn: most consonants. You could say, who are members?

514
01:21:34.220 --> 01:21:36.249
jeff hearn: We've had annual conferences.

515
01:21:36.980 --> 01:22:00.270
jeff hearn: I won't go through all of this. We've we've tried to move north, global, north, local, South. Not always successfully. They've tried to pick up on current issues, including a sense polarization around gender, including ecological issues, include including dec colonizing feminism and coming up in October, a conference on climate and mobility and change.

516
01:22:02.180 --> 01:22:13.170
jeff hearn: Currently, there are. So it's over 70 institutional members. It's important to say, many of these have actually been from the global north. But if you can see, it's quite a widespread

517
01:22:13.200 --> 01:22:17.599
jeff hearn: selection of countries where members are based institutional members, that is.

518
01:22:17.810 --> 01:22:29.619
jeff hearn: 3 countries have been particularly prominent here. one is Germany, where there are a lot of members, you might say member institutions. One is South Africa. I've already mentioned mentioned 2 institutions

519
01:22:29.680 --> 01:22:43.850
jeff hearn: and thirdly, is Sweden, and and in that sense up to issue, we picked up, I think, a little bit by Tamara, and the Via is about the whole issue of transnational organizing and the unevenness across the world

520
01:22:43.960 --> 01:22:46.999
jeff hearn: over to you tomorrow. Tell me.

521
01:22:47.780 --> 01:23:14.199
Tamara Shefer: thanks, Jeff, so I'm having had a brief overview of rings, and it's history, and where it is right now I'm going to talk very briefly. Given the time about the possibilities that rings opens up for us as famous scholars in different geopolitical spaces in the world. So first we found Herne and Blackievex work quite helpful in providing a lens for us to think about

522
01:23:14.200 --> 01:23:34.799
Tamara Shefer: the trance in transnational feminism, and how the organization might open up certain possibilities. in this respect. So. Firstly, they speak about the chance, as referring to the simple and aspect of moving across national boundaries, all between nations, across differences, as in

523
01:23:34.800 --> 01:23:46.349
Tamara Shefer: simply having trans. National, famous academic exchanges, where we share a search from our different locations. Secondly, however, a more complex process of metamorphosizing.

524
01:23:46.350 --> 01:24:13.640
Tamara Shefer: problematizing, blurring, transgressing, dissolving national boundaries, so that we begin to think differently, but begin to theorize differently, and finally creating new configurations, intensified, transnational, supranational, or even to different degrees, deteratorializing and dematerializing these kinds of divides in, in, in collaborating and working together. So thinking about Jeff, if you may move to the next slide.

525
01:24:13.830 --> 01:24:32.430
Tamara Shefer: So in this respect rings office first, the the sharing of localized things, practices and challenges that may offer insights and resources for other contexts. So we learn from each other every year. When we do meet at the Conference, we also have about a half a day where we share

526
01:24:32.430 --> 01:24:44.280
Tamara Shefer: our national context. And so the learnings from those different national contexts of challenges we face in gender studies, in high education or advanced research are shared.

527
01:24:44.280 --> 01:25:08.830
Tamara Shefer: But also we share the kinds of scholarship that is very local, and that provides different orientations for us in our scholarly work, and allows for much more inclusion or more diversity. So Very often we find that when people are writing about say sexual harassment, they may neglect to draw in Southern African or global global southern context of sexual harassment. But in this way

528
01:25:08.880 --> 01:25:27.239
Tamara Shefer: different kinds of research that is happening in different parts of the world become more visible, and therefore there is much more diversity in the scholarship that people might do. Secondly, the development of transnational theorizing through a more global perspective. So this is happens through collaborative projects.

529
01:25:27.650 --> 01:25:56.759
Tamara Shefer: we have found that we tend to begin. A number of collaborative projects have been initiated through the connections at the different Rings events. We've had a number of edited volumes. Special editions coming out of the first conference that was held in Prague. We currently have an instant volume that's coming out of the conference that was held in Lisbon some years ago. That is, in fact, a handbook of gender studies. Please do look out for that.

530
01:25:56.760 --> 01:26:04.329
Tamara Shefer: And we also found it as a space for developing transnational pedagogical tools and resources.

531
01:26:04.330 --> 01:26:22.679
Tamara Shefer: and then, thirdly, it is also opened up very importantly, spaces for solidarities. the opportunity to network and support each other across our geopolitical differences. And this is incredibly important at this moment, in time, when we are facing in different geopolitical contexts.

532
01:26:22.680 --> 01:26:36.359
Tamara Shefer: and it, recalsifying right wing threats, and other precarities. So rings has provided a strategic solidarity. Interventions, both in terms of individual cases of of harassment against

533
01:26:36.360 --> 01:26:57.840
Tamara Shefer: gender or famous scholars or queer scholars, but also in terms of national attacks on gender studies. For example, the case of Hungary, some years ago, with gender studies, was shut down and rings was represented in the European Commission on Women's right and gender equality to speak against. that that kind of attack to, if you may.

534
01:26:58.780 --> 01:27:23.069
Tamara Shefer: and and and very finally, the the possibility that that that has been very helpful through the the Rings organization has been the development as a set of collaborative projects and publication, but also capacity development amongst them between members in supporting each other, but also for early career scholars. Jeff mentioned at the beginning that one of the authors on this paper

535
01:27:23.070 --> 01:27:44.919
Tamara Shefer: is a early career scholar who did an internship with ring with rings, and we have had quite a few researches in their masters or the Phds, or even postdocs doing internships that then develops maintenance them into a scholarly career, scholarly identity and a community of practice.

536
01:27:44.920 --> 01:27:50.949
Tamara Shefer: so I'm going to hand over now to Devere to speak about limitations and challenges.

537
01:27:57.660 --> 01:28:20.469
Deevia Bhana: Thanks very much, Jeff and Tammy, so we don't want to present a very Utopic view of the successes and possibilities that rings has been able to do thus far. So in the in the next couple of slides. I want to talk about the the challenges and before I come to some sort of conclusion.

538
01:28:20.750 --> 01:28:33.739
Deevia Bhana: So here I want to raise 4 limitations and challenges that playg us. at this very point. The first is that all the work that has been described thus far

539
01:28:34.190 --> 01:28:43.889
Deevia Bhana: is completely voluntary. In fact, our work here and there are no membership fees, and whatever we do, our time is completely voluntary.

540
01:28:44.140 --> 01:29:05.370
Deevia Bhana: The second issue is that despite the fact that we have over 70 or more institutions aligned with rings, numerically, the global north dominates and with European membership in particular, and so bless participation from Asian and and and Latin American context.

541
01:29:05.770 --> 01:29:25.769
Deevia Bhana: Thirdly, as Tammy has elucidated the member institutions continue to face political obstacles, and so those country contexts then, make it very difficult to do gender research, or for even joining rings when gender is no longer seen as a credible area of research.

542
01:29:26.030 --> 01:29:35.440
Deevia Bhana: and the fourth challenge would be English, the language of rings. And even while few members have English as they first language.

543
01:29:35.730 --> 01:29:51.810
Deevia Bhana: while aiding communication as we are today. This has served as a grave limitation in expanding in some of the world regions the And so I want to come into some concluding thoughts. firstly.

544
01:29:52.030 --> 01:30:10.869
Deevia Bhana: the rings is an explicitly transnational in its orientation, and it's furthest transnational feminisms. Secondly, it brings together feminist scholarship and feminist organizing and feminist activism as a part of knowledge production with feminist lenses.

545
01:30:11.070 --> 01:30:28.770
Deevia Bhana: Thirdly, the support for feminist knowledge, production. affected as it is by transnational inequalities and differences whilst challenging such knowledge, knowledge production via a critical geopolitical understanding thereof.

546
01:30:29.180 --> 01:30:44.380
Deevia Bhana: The next point, though, is crossing borders, it allows us to cross borders, not just geopolitically, but dissolve borders in terms of its of the way in which we understand trans forming new configurations, as is the case of this rings case.

547
01:30:45.060 --> 01:30:50.679
Deevia Bhana: And another point is that these cross-border movements of people and ideas.

548
01:30:50.800 --> 01:31:17.049
Deevia Bhana: It also critiques us, not just people and ideas. But it also critiques, methodological nationalism by a post-colonial, decolonial, global, global, environmental or more planetary perspectives and the ongoing formation of new kinds of trans national Feminist research configurations organizing and and experiences that are both real life and virtual.

549
01:31:17.430 --> 01:31:37.200
Deevia Bhana:  so inspiration may be drawn from many directions. Example, eco-feminist theories that have critically addressed how people relate to and interact with the more than human, thus refining the very category of the human in light of sustainability.

550
01:31:38.060 --> 01:31:49.280
Deevia Bhana: Now more than ever transnational. If it's at resolving our shade challenges as humans in relation with the environment and other species. And the planet is call for

551
01:31:49.740 --> 01:32:03.060
Deevia Bhana: and transnational thinking, sharing, and imagining, as offered by forums, such as rings then emerges as particularly important spaces in current times. Thank you.

552
01:32:14.680 --> 01:32:20.770
Francisca Ortiz: Thank you so much. Now it's the turn off.

553
01:32:21.000 --> 01:32:31.130
Shahina Parvin: Thank you so much welcome everybody. my paper travel today is learning indigenous women opiate.

554
01:32:31.150 --> 01:32:39.999
Shahina Parvin: We. My stories are opioid use from the intersection of feminine space interview methods, post-colonial and indigenous families scholarship.

555
01:32:45.010 --> 01:33:09.419
Shahina Parvin: So this paper is in progress and emerge from the quality part of Dr. Ali and Hannah Myers, who is a social associate, Professor of Sociology at Brandon University. How Research Project, opioid, crisis, history, science, and regulation. It has started the narratives of opioid users regarding their social and emotional pain

556
01:33:09.420 --> 01:33:30.320
Shahina Parvin: linked with their opioid use, and also the material effects of pain, science, knowledge, and policies on clinicians and opioid users in 2 previous brand-new Manitoba, and led this Alberta in Canada. So why, I'm actually focusing only on women in this paper. And in this presentation particularly.

557
01:33:30.320 --> 01:33:36.020
Shahina Parvin: So that end is here that I am focusing on Pullman narratives here

558
01:33:36.020 --> 01:33:54.330
Shahina Parvin: to produce diversified way, marginalized women knowledge, and who is, is still absent in feminine sociological scholarship, and this part as jolly as guided by the Dorothy's means, standpoint, theory. And don't Dona Haraway situated knowledge theory.

559
01:33:54.810 --> 01:34:18.710
Shahina Parvin: So, as you already may know that during the 1970 S. Said, Dorothy's Meet and other feminist sociologists aim to produce women knowledge which was absent until 1970. S. And they proposed actually to focus on Oman lived experience that since it would expose the effect of patriarch, her ruling relations on women's lives.

560
01:34:18.760 --> 01:34:48.230
Shahina Parvin: so during that time it feminists associate laws is to are trying to find the appropriate method for learning from women, learning women and perspectives about. They were struggling because there is a dominance of positive phase there research, methodology, and they argue that this is masculine in masculine, because that is a dependent on the notion of for objectivity, and the notion that through this out there that can be captured

561
01:34:48.700 --> 01:35:00.989
Shahina Parvin: by following the objective rules of methods. But that actually didn't provide that much tools to gather women knowledge. So

562
01:35:01.440 --> 01:35:11.019
Shahina Parvin: standpoint here is to propose some approaches to gather with my knowledge. And they argued that

563
01:35:12.150 --> 01:35:33.140
Shahina Parvin: collaborative, conversational and reflifting apple should be adaptive when alarming from the old man, and they also, I reckon that the positivist approach, and the the notion of that I put to me between researcher and research and nowhere and known. So

564
01:35:33.140 --> 01:35:42.410
mit

565
01:35:42.410 --> 01:35:53.089
Shahina Parvin: try to actually make a neutral position or the power equality when that is that take place.

566
01:35:53.110 --> 01:36:17.059
Shahina Parvin: and the notion is that the knowledge will be produced through the conversation and through co-author shape and through providing with prefix and approaches, so that to probably actually very helpful to understand the the indigenous women opioid users or band perspective. In my, in our research, however, as I

567
01:36:17.200 --> 01:36:37.410
Shahina Parvin: aim to produce other women knowledge. I needed actually to other feminists. Scholarship at one is post-colonial feminist scholarship. They act argued that that way positively is to my thoughts that not only actually

568
01:36:37.410 --> 01:36:51.149
Shahina Parvin: mit ctl and content the masculine is as pay, but also its colonial aspect connected with the metadata and with the paradigm because it actually disregard. And this missed other ways of knowing and learning 150

569
01:36:51.150 --> 01:37:06.739
Shahina Parvin: mit Ctl. And and post-colonial families. Scholarship, also focusing on the intersectional power relation that affect women lives so standpoint theory, particularly focusing on patriarch, are in relation that affect women, lives 150.

570
01:37:06.740 --> 01:37:26.109
Shahina Parvin: But they're in some ways actually take a white middle class women as the standard. And they didn't actually recognize that failed to look at that race and class, is it I abilities all might actually complicate women?

571
01:37:26.130 --> 01:37:43.870
Shahina Parvin: lived experiences so post-colonia scholarship actually provided us that that this and that really is actually very important. When you look at the complex cities of a lift experience of opioid use as particularly indigenous opioid users

572
01:37:44.600 --> 01:38:06.630
Shahina Parvin: lift experience and also post-colonial scholarship is important for my research, because they are talking about the course culture communication. And I actually historicalities at constant omen in Canada, because I am from the global South. And this old man, indigenous women who actually column as jumps so

573
01:38:06.630 --> 01:38:19.349
Shahina Parvin: mit Ctl, and we had different cultural background, and we in some ways actually struggled to how we can properly communicate. So that solution was not provided by the standpoint theories or 2

574
01:38:19.350 --> 01:38:34.950
Shahina Parvin: quite feminists, or said it with feminist that actually was provided by the post Colonial Feminist scholarship. So there might be question that why, I'm also using indigenous families as a while post colonial seminar scholarship, actually providing

575
01:38:35.370 --> 01:38:39.839
Shahina Parvin: that much information on meters to unpack the other women's knowledge.

576
01:38:40.040 --> 01:39:09.610
Shahina Parvin: So the I needed indigenous families scholarship because they are mostly talking about the damages of Scot Canadian colonization and displacement. So in that way, actually, I needed to combine 2 approaches to learn the complexities of indigenous women who used opioids their stories. So here, actually, I would like to share one of our conversation that take place took place there

577
01:39:09.610 --> 01:39:25.620
Shahina Parvin: during the interview. So I was asking, like, my name is Shahina, who when did you first use opioids, and that you said like a code? Ever since I was 14 I used to drugs. I was in and out of foster care and different treatment. Place 250.

578
01:39:25.620 --> 01:39:44.310
Shahina Parvin: Yeah. So they were always following name. Then I just use a one word like 2 words Foster care. And she continued to expand code. I was just I was a troubled kid because I went to say a sexual actually

579
01:39:44.590 --> 01:39:53.430
Shahina Parvin: abuse during as as a child. So it impacted my mental health on code. So

580
01:39:53.610 --> 01:39:55.810
Shahina Parvin: another. oh, man

581
01:39:56.080 --> 01:40:25.490
Shahina Parvin: user aid, who also actually, which that sexual abuse, that sexual abuse was like a common pattern of women experience. And that part actually, I large to using the standpoint theory, they and they also actually help me to on that patriarch culture that within patriarchal culture women board is are treated as sexual object. That's why, when

582
01:40:25.490 --> 01:40:28.310
Shahina Parvin: our users, since where I was

583
01:40:28.640 --> 01:40:56.280
Shahina Parvin: 2 years old at that she was actually Abdul, and was subject of male last. And the this woman she actually the complaint, made a complaint. She was abused by a white man. She made a complaint, but she didn't get actually result. So this trauma they had, and in some way they linked to this traumatic experience with their use of opioids.

584
01:40:56.280 --> 01:41:14.900
Shahina Parvin: So standpoint theory actually helped me to unpack the patriarchal aspect of their stories. However, they are actually doubly displaced here that, actually unpacked by the post colonial families scholarship. But if we look at the foster care part like

585
01:41:16.980 --> 01:41:32.570
Shahina Parvin: if I look at the even, the fast slide, our conversation here. and most of the women actually like among 10 6 women didn't have any like a home. They lived in a shelter.

586
01:41:33.250 --> 01:41:50.800
Shahina Parvin: and before that they had, like a living experience in poster care. So what happened at during their living in foster care, they also went to Cvr damage or file and set. So

587
01:41:50.809 --> 01:42:16.219
Shahina Parvin: the part of foster care that this damaging part of the 4 strike are actually explored by the indigenous, indigenous feminists as scholarship, because the indigenous path, scholarship was healthy and in understanding women, displacement and pain by foster care, system like indigenous scholars, examine how children of indigenous communities

588
01:42:16.219 --> 01:42:24.209
Shahina Parvin: have been deliberately paced outside of their families since 1,800 eightys, when residential school started.

589
01:42:24.910 --> 01:42:53.340
Shahina Parvin: the intense involvement of the child welfare system and foster care in indigenous life. A. Mars. On currently with the deterioration of residential schools in 1950, S. Whose has a similar documental aspect that residential school had by the 1971 of one in 3 fascination children was separated from their families by adoption or fostering.

590
01:42:53.340 --> 01:43:14.200
Shahina Parvin: This is also linked to this. This is this is the kind of genocide that happened to us, that indigenous community. This is just residential school system. Separate data, children from their families for extended period of time, and forbidden to acknowledged they are in the Channel status and culture.

591
01:43:14.200 --> 01:43:23.929
Shahina Parvin: or, to speak their own language, and children who are severely punished if they actually disobey, direct their rules.

592
01:43:23.930 --> 01:43:48.509
Shahina Parvin: So because they were removed from their families, many students, they grew up without experiencing and noturing family life, and without the knowledge that still raise their families. So foster care also have similar devastating ethics, as we can see that we users see claimed how the she suffered because of living in foster care, and

593
01:43:48.510 --> 01:43:51.929
Shahina Parvin: how her children, who struggle with their identity.

594
01:43:52.420 --> 01:43:58.509
Shahina Parvin: but as a parent she couldn't actually do anything because she was bound by a law

595
01:43:58.510 --> 01:44:22.849
Shahina Parvin: what is counted as a proper care by Canadian government? They have to actually obey this in this way actually steal Canadian government and the system actually dismissing that indigenous way of living and caring. And this is colonizing and a seriously damaging for this group of people and linked with that opioid use. So in order to unpack or and analyze

596
01:44:23.010 --> 01:44:43.610
Shahina Parvin: this, a story, actually, I needed to to enable synthesis of theory to extend that account. this. Women accounts to theologically. So, this is my conclusion, and I was in hard you to follow the time. I'm so grateful and thankful as to your Francisco.

597
01:44:45.470 --> 01:44:46.919
Thank you so much.

598
01:44:51.040 --> 01:44:57.360
Francisca Ortiz: So now we have some time for Q. And A. Can you start sharing your Csi?

599
01:44:59.410 --> 01:45:00.250
Okay.

600
01:45:05.770 --> 01:45:08.129
do we have some questions from the floor here?

601
01:45:12.980 --> 01:45:15.280
Okay. you

602
01:45:17.480 --> 01:45:23.009
and we can any questions from the presenters as well to each other.

603
01:45:25.430 --> 01:45:26.799
Francisca Ortiz: So I have a

604
01:45:26.890 --> 01:45:44.169
Francisca Ortiz: prop question that maybe I can do, because I don't hear anyone doing questions. But please correct me if I'm wrong. So I was wondering if everyone actually in the panel could answer a somehow, if they think that they're

605
01:45:44.310 --> 01:46:05.589
Francisca Ortiz: so, we saw a lot of different practices in place, and how you different experiences of how you can build a a whole project from a families perspective. So I was wondering if you had to choose one or 2 practices that you could put in place inside of Academia. And

606
01:46:06.050 --> 01:46:24.810
Francisca Ortiz: what would you recommend? Do you have any recommendations, or would you prioritize some specific aspects? Or. yeah, that would be my question to everyone in the panel. So if you can share your thoughts and your learnings, and if you have any recommendations about that.

607
01:46:25.840 --> 01:46:26.570
okay.

608
01:46:29.950 --> 01:46:31.990
we'll we'll give it over to.

609
01:46:32.120 --> 01:46:32.920
Yeah.

610
01:46:33.850 --> 01:46:37.809
I think for us it would be that

611
01:46:38.010 --> 01:46:44.270
care work and the kind of care that happens in academia, which mostly seems to happen

612
01:46:44.310 --> 01:46:56.349
through women, that it would be seen as something that was valued enough that it it wasn't something that only you know that you were kind of doing on the sidelines, or doing as something that you

613
01:46:57.010 --> 01:47:07.680
you know, do for your friends, or something like that, but that it was actually saying, it's a really important aspect of academia, in a way, for moving forward. And so we would like to see that kind of

614
01:47:07.750 --> 01:47:16.310
work company a lot more and and really valued within the workspace. So you know, we we often kind of joke about the fact that in in.

615
01:47:16.820 --> 01:47:34.520
if you're applying for a job or something like that. There might be aspects where you talk about your leadership, or you talk about your teaching or something like that. And we think like I mentioned, if you could talk about how you had cared for and made this space better for other people. and so yeah, we'd like to see something like that.

616
01:47:38.910 --> 01:47:42.190
is there? Would you like to

617
01:47:43.370 --> 01:47:44.280
talk?

618
01:47:46.100 --> 01:47:57.310
I don't know if I I I understood your question currently. Francisco. Oh, but actually, theider wants to talk. probably my

619
01:47:58.580 --> 01:48:04.240
I don't know. A way to answer to what I suppose, was your question.

620
01:48:04.410 --> 01:48:21.790
It's like, and actually, we're talking, you know. For instance, in our university, we also have this very huge mentoring program for incoming academics, which will be kind of similar way. You are talking about ethical care within institutions.

621
01:48:22.230 --> 01:48:25.069
but my

622
01:48:25.210 --> 01:48:33.200
way of thinking about institutionalized institutions as universities.

623
01:48:33.450 --> 01:48:36.539
It's like pretty much we tend to

624
01:48:36.660 --> 01:48:46.600
not to look at how normalcy is produced in different circumstances, in universities, I mean research.

625
01:48:46.630 --> 01:48:59.090
teaching you name it so. For instance, my question is, whenever we are pushing this, you know very interesting institutionalized practices to help

626
01:48:59.100 --> 01:49:17.740
those who are incoming female academics. Whatever we do not question at the same time. What? The other part or section we are not looking at. I don't know if I'm clear, but you know, whenever we

627
01:49:17.930 --> 01:49:23.350
think about or produce a an institutional practice that help

628
01:49:23.600 --> 01:49:24.930
between codes.

629
01:49:24.980 --> 01:49:39.020
Those who are being marginalized, or whatever we should be looking at at the same time. Those who, because of who we have to continue talking about marginalized populations.

630
01:49:39.100 --> 01:49:40.260
So I don't know.

631
01:49:40.340 --> 01:49:45.580
That would be a way to reply to what you were asking for.

632
01:49:46.930 --> 01:49:48.120
Yeah.

633
01:49:50.290 --> 01:49:51.809
I'm crazy.

634
01:49:58.020 --> 01:50:01.790
Do any of the panelists online want to respond?

635
01:50:02.560 --> 01:50:05.179
Francisca Ortiz: I think the matter was, Yeah, go ahead.

636
01:50:06.180 --> 01:50:39.999
Tamara Shefer: Yeah. I was gonna say what is something about the ethics of care that the first speaker mentioned. But I I think for us, and also from the experience of rings. what's really important is to think about power relations in our our relations with each other, and and of course, in our teaching, in the university or in academic settings as well. So it's teaching research. But in that, in an organization like rings, also really important. So it's about always been a way of and vigilant to the kind of marked point into sex intersecting power

637
01:50:40.000 --> 01:50:54.619
Tamara Shefer: that that we are shaped by. So for us, that means, you know, if we are sitting in a global northern context, we need to be really sensitive to differences in dealing with people across. you know, other spaces.

638
01:50:54.620 --> 01:51:22.249
Tamara Shefer: global southern space is being very different. But of course we can't homogenize these in terms of unit 2 categories either. But I think what we really learned is how in the room in working together. In collaborating, we need to always be reflexive and vigilant about how we might reproduce the very inequalities and power relations that we are trying to challenge to the work that we do. So after, I think that was really just my comment, thank you.

639
01:51:26.850 --> 01:51:27.730
Yeah.

640
01:51:29.530 --> 01:51:44.180
jeff hearn: yeah. Sorry. Yeah. Okay, thanks so much. Yeah. Well, following what time is just said, I totally agree with that, obviously. And I think the thing I would add, perhaps, is how you many tumor academia universities, I mean many universities

641
01:51:44.460 --> 01:51:52.189
jeff hearn: on, can be understood as part of the national project that they're set up by national governments, and with certain

642
01:51:52.340 --> 01:52:05.079
jeff hearn: implicit or explicit aims. And I think this affects all of us. including what we do and what is funded, and I think part of the task is actually to engage in a very, very heavy

643
01:52:05.250 --> 01:52:10.920
jeff hearn: critique of what I would call methodological nationalism, that actually does affect all the disciplines.

644
01:52:11.140 --> 01:52:23.360
jeff hearn: So in that sense critiquing nationalism and critique, and also some forms of very narrow disciplinarity, I think, is part of what we've been trying to discuss in rings for some years now.

645
01:52:24.930 --> 01:52:39.940
So we're actually out of time. But we have one more question. So we'll make this our last question, and then we'll have to thank all of this wonderful speakers, and thank you, all of you for coming. Let me give this to

646
01:52:40.790 --> 01:52:56.640
thank you. I'm I've been there at Sari from your Delhi, Jamia Media, Islam. In fact, I will pick up cue from Jeff. You're not really talking about the question of nationalism. What I find, because a wonderful presentation by all of the presenters.

647
01:52:56.640 --> 01:53:23.890
But my concern is that we are talking about feminization of sociology, whereas the grants for sociology and for gender studies is declining like, for instance, from the country I come. There is a lot of you know. Cut in the Grants, and I don't know, you know, when we talk about Communist academia with cuts and grants? How are we going to navigate any one of you for for this question?

648
01:53:31.860 --> 01:53:34.260
Would anybody like to take that question.

649
01:53:39.170 --> 01:53:48.789
mjpinesp:  declining, for instance, the I don't know. I can not share. We have very little representations.

650
01:53:48.890 --> 01:53:53.309
mjpinesp: We have a recently man a project

651
01:53:54.460 --> 01:53:58.239
mjpinesp: saying that maybe from our status programs.

652
01:53:58.460 --> 01:54:10.410
mjpinesp: we included that in 14, it depends of the faculty. So I think we we really have very little done. So we have a lot to work.

653
01:54:10.740 --> 01:54:13.939
mjpinesp: So we're thinking of, you know, in a very different way, like

654
01:54:13.970 --> 01:54:24.760
mjpinesp: we are enthusiastic to share networks and to to to interchange our way of working to land like today, and we have a lot to do

655
01:54:25.010 --> 01:54:26.250
mjpinesp: under there.

656
01:54:26.300 --> 01:54:32.680
mjpinesp: But I I gave you the link. It it is. It is Spanish. very nice.

657
01:54:32.990 --> 01:54:43.030
mjpinesp: I don't know if you can share Francisco, or maybe I can. and I love to do. But

658
01:54:43.280 --> 01:54:48.879
mjpinesp: please not degree not declining. So that's my message. Thank you.

659
01:54:50.060 --> 01:55:01.469
So I think we're out of time. It's 7, 24. But I want to say Thank you so much to these wonderful presentations. Thank you to all of you, Francisca.

660
01:55:01.510 --> 01:55:05.040
I don't know if you have a a word to say at the end here.

661
01:55:05.820 --> 01:55:27.850
Francisca Ortiz: just thinking also the volunteers and the staff of the conference, because they are behind everything, and because of them we are actually doing this kind of hybrid kind of conference. So thank you very much. Thank you so much to our volunteer here. Like really all helpful technology, we really appreciate it. Thank you to all and have a wonderful night. Thank you.

662
01:55:27.900 --> 01:55:29.000
Thank you.