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So this year to the home with Okay, thank you very much for Alejandro and for the First Nations.

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So I learned a lot after I come here after 4 days. You know, there are a lot of challenges about the dominant way of thinking in sociology.

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And there are a lot of discussion about the the Western ontology which current sociological projects are based upon.

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And it is called, cold into, for reconciliation. So my project is also part part of this, consideration of the Western-dominated ontology and technology in sociology.

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I myself was educated in the United States and I got my degree from UCLA and at that time I really didn't realize the difference between my upbringing of Japanese wave thinking and my learning in Western societal tradition.

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So my today's presentation is based on my rereading or my dissertation, which I finished, 2,007 after How many years or 15 years or something, right?

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And there were a lot of information, background information about the Japanese-american incarceration experiences. Which my project is on.

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So please bear with me. I have many slides but I just skip many of them but II just, a little bit of information about what I'm doing.

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So first of all, let me start what I have wrote in my abstract. That will give you the entirety of my project.

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So this is the session about the new horizon of memory studies. And there's a new turn in the field of collective memory studies includes including a pair of her perspectives such as Japanese philosophy.

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And Buddhist philosophy is not really like a religion, but it's a way of thinking.

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So it's just a Japanese way of thinking and maybe Asian way of thinking and maybe Asian way of thinking is just in a Japanese way of thinking and maybe Asian way of thinking, maybe Asian way of thinking is just in a large term, I may be able to call it Buddhist in my way of thinking.

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And this paper address is the possible we take on the analysis that's created in the Japanese-american concentration camp.

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So I will focus on one literary magazine that had been published and they have like 10 volumes in the one of the Japanese-american incarceration site in California.

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And, and the study is situated within a trend to rethink sociological theory and empirical analysis of the phenomena from the perspective of Eastern thought, which is in attracting attention from Western sociological societies in recent years.

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And the Eastern view of the perspective in this study is based on Japanese British thought as philosophically examined by Kitaro Nichita and it's a perspective that looks like the situation in which humans create places called Bah and it's a place while interacting with society, nature, and other environments and create the world together through

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their injections. And I think on this part it risen it very well with the first nation, indigenous sociology.

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And I have conducted continuous fieldwork on the pyramids to the site where Japanese Americans were incarcerated during World War II and has re-considered the collective memory theory proposed by French sociologist Maus Abex in the early th century through detailed observation of the site where memories are generated.

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In this new study I will reconsider the accumulation of previous research from more elaborate Eastern philosophical perspective.

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Especially how we interpret how the Western ego or the self and experience. It emerged at themes in little works written by Japanese American Second Generation, educated in Japan called Key Bay based on their experience of incarceration.

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Usually, yes. And so this is the work in progress. So I'll just. Show you and explain to you just a little bit of a starting point what what I'm doing

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Okay. So a Japanese philosophies or something like this but I'm not really going in details with all these but there's a certain ecological thinking and also there's a difference between things and events.

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And also there the focus on the place and even we sociologists deal with the somewhat different entity of society called second.

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But I'm not going over, all the things today.

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So just a brief snapshot of what I'm going to do. I'm going to deal with is this in 1,991 I did the famous psychological work published by Marcus and Kitayama and where they elaborated there's a difference between our Western self and the Eastern self and

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A is the Western self and they are all individuals. Like independent view cells. And the Western, non-western, and maybe.

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Japanese or Eastern way of doing the self is somehow the self itself is permeated into this outer world.

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And with a lot of interconnections and so forth. So this is the basic. Way of thinking because in the Western societal tradition I always learned that way of A at the top and not really with not be able to sing the way B in independent way.

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So the contents of, today's, this presentation is background information in literature review and my previous work and current reconciliation.

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So background information. So I will take up this Kesaku little magazines and associates in the 2 lecturesation center.

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So how it looks is something like this. You know, there's a huge barrel land with only like 2 notable mountains.

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One is the Abalone Mountain and the other one is the Castle Rock. And in this place, there's 18,000 Japanese Americans were incarcerated.

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So there are a lot of people in this barren land and ecology there is no nature. And in Japan there are a lot of natures and greens and mountains and waters and rivers and oceans.

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But even though there were growing up in the United States, this scape is something it's contrary to the way of their upbringing and what they have not they knew that when they were in.

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And I'm talking about Kibe, that those second generation Japanese Americans who went back. For the basic education and then returned to the United States.

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So this land compared to the Japanese land is pretty much a big contrast for them.

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And this is like the official collective memory of the Japanese-americans in Cancun as almost now, 2,019.

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California Supreme Court journal publicist article and here I highlighted an yellow in totality. 120,000 Japanese Americans were incarcerated for the period 4 years.

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And the Julie Lake, the lower highlighted part. It was like the prison camp and it was the only segregation camp and they have no way of going out.

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As a camp, they regulation became a little relaxed. After in 1,943 they were able to go out if they want but here those who were not allowed and there's.

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Surrounded by the soldiers's interests with Missingas.

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And there is a I hire with a red thing and there's a loyalty review program and they were asked are you willing to serve in the armed forces of the United States in combat duty and do you swear unqualified allegiance to the US and for faith are you allegiance to the Emperor.

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So these are 2 questions. The royalty question is, are created a lot, lot of our commercials because they don't know how to answer it.

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So well I'm not going to details of these troubles but Those. What they thought or the American side and the majority of fact thought that the job Japanese nationalists from Yangs that paralyzed.

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The other Tuli Lake prisoners. That was the official story. But we are going to take a look at these.

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Japanese nationalist, gangs. That terrorised and their worldview. They seeing the world in very different ways.

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And back in 90 50, the notable anthropologist Mervyn Oppler also wrote anthropologist Mervyn Oppler also wrote and in this that the previous article sort of resonate the take on what's being written here.

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And, Oppler, also wrote, and in this, that the previous article sort of resonate the previous article sort of resonated the take on what's being written here.

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So, Ulu said that the take on what's been written, the take on what's being written here.

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So, Uplus said that there's a revival as a part of and they didn't keep creating their little works.

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So from outside, the Japanese kibbies were portrayed as such, but, what, what is in reality?

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So this is the left hand side is the the little magazine called Tesaka means I am fence.

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And the right is what was featured in life magazines. And. And they are not really the associates but these are the people who are in the camp and about the same age.

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As those Tessaaaaaaaaaaiids.

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And one of us is surviving, the suck affiliates, Masali Mashiro and he said the when they started in Tuesday, in Yamashiro and met like-minded literary writers and felt the desire to write a game and the group user together at the barrack called

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Bunich, Kagawa of whom I'm going to talk about a little bit later.

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And they had a policy that Tessa could not accept any political pieces. Political pieces, it's very ambitious, but something like in resistance to the US government type of pieces.

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Rather they want to sort of think about that the faith themselves have and how they can they will live as a young people.

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They are all in twenties and thirtys and there are quite young, those associates.

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And I might think this is part of the concentration camp literature down and there's a bit called Googleic literature and the literature of Nazi camps.

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And I feel a little bit similarities with whatever I was returning in this book. So being a concentration camp, you know, Nazi camp is like a death camp you know Nazi camp is like a death camp but in a you know Nazi camp is like a death camp but in a concentration camp is the concentration of the ethnic

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group camp. So in a way I sort of want to caterpillarise what I'm going to do within this jung.

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And also, I think, these genomes are standing seen as a context for each other.

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So they are referring to what they are doing to each other.

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And, and recently there are like senior thesis and Massachusetts and critically looking at tesaka literature in the United States.

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So, yeah, so certainly there's a interest coming up. And issues is how to remember the life in captivity in Toilet Exegregation Center during World War II.

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And the basic condition is a Japanese-american incarceration experiences are divided the entire ethnic community and these people, Here it is.

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Key Bay, are the most stigmatized people because they are considered as Japanese nationalistic phonetics were very pressured on other people and they are the bad, but in a certain sense.

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So, but I really feel that I need to really understand their worldview of Ki Bay. And so by way of an analyzing below text, I think I can get closer to it.

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And also number 3, I sort of instead of just understanding, I really want to imagine. The place and being Place and being of that time in that place.

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So the collective memory theory have like 2 strands and one is they collect to memory presentism and the other way is continuity from the past so that the best what happened the best recently in our presence.

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So I really would like to go along with the second way. And the literature with you, I just skip a little bit.

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But there's like a in the root rich international handbook of memory studies. There's an in by Analisa Total, the implication on quantum field theory and compared with Eastern religious philosophical belief that is impacting the collective memory studies.

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And so it is argued that the notion of separation between the individual and the environment should be superseded.

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And the memory embodied in visual has not only to do with biography of the individual but also with the biography of all his or her ancestors.

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And, and also there's a, you know, where after COVID-19 era. And so there's more thoughts about relational ontology sensibility to question of time, memory, and history.

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And also there's a range of, of messages you know irrational sociology and contents vary according to the researchers but differently there's a relational turn in sociology.

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So relation thinking is a call to question less than dualism. Mainly in the mind, in the body, objectivity and subjectivity, nature and culture, all the individuals in society.

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It has been connected to other worldviews such as Eastern philosophy, indigenous sculptures and etc.

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And even the literature from outside, sociology, there's also a similar way of thinking. A landscape should no longer be viewed as background of human activities, but as an entity that interacts with humans in everybody's life.

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And things in talking about things in the event, Robbie and Wernon of the Sepsi are stated in her article, there's a quantum sociology of events.

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In combinations these chunks behave like particles and in the condition they behave like waves but they totally being either this approach share something with sociologist memory is dynamic rather than static singing at the medium of our existence in time.

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So my previous work, I don't go over in details. But, Yeah, so I was doing, this Sorry, I just cannot hear.

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On history. I just can't read it.

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Okay, yeah, that's, I'm fine. I know.

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Yeah, they start to locate it in contingent meaning-making process influence particular culture outcome.

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And I'm taking a look at the Keshek literature. Sounds like. Sorry.

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Present challenge. No, no, that's it.

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Yes. So.

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Okay, I go next. In, 2,007, dissertation, I have characters as keyboard perspectives.

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It was like with apathy and there's certain camp culture and there's certain camp culture of boredom and there's a certain camp culture of boredom and there's certain camp culture of boredom and there's a like meaningless holder, for the sake of the Japanese.

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And, there's a thing about informers, you know, the doc.

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And, and also, who are the Japanese really in Julie, that kind of thing. And my 2,007 conclusion was the lived experience of the incarceration expressed in these little reform by the Key Bay in telidate segregation center in some field with apathy, nothingness, betrayal.

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confusion, and only a small hope for the future when they could regain their self-foot that they could claim as their own.

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Sorry, so Chico you have left around 5 min. Yeah

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Bye. OK, thank you. And then my 2,023 reconciliation is I'm starting from this boom in Chicago and he's one of the first poet who was able to publish his poem in the United States.

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And, and after I read his poem published in 2,000, I'm sorry, 1,930.

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He is really As far as I and you know I can see with this thing with about the space and this.

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A relationship with the natures and his worldview is really in this. Tradition of Eastern philosophical thinking.

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And here in that poem, he mentioned something about the place in Exod and Kohler in Heidegger and Kitaro Nishida's work and this color is first, it was introduced by Plato but then Heidegger and Japanese philosopher Nishida took upon it.

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So this is kind of complex and kind of like difficult to explain. In in short time, but there's a primal space, a bash show.

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For being that he and his student in terms of absolutely nothing and also absolute being and really being and there's a big field of consciousness.

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So I put this teacup here inside the teacup that emptiness right but the emptiness is for a allowing others to come in.

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Come in and come out and in relation. If you are full, nothing can come in. So this, this kind of self food that the Japanese independent way.

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We always open and you know the environment and other will come in.

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And so what kind of plays there possibly being to a lake segregation center and especially manifested in a little circle.

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Oh, sorry. So, in 2 7 7 what I thought of west of time, was not really like that.

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The I took the real emphasis in the text wrongly. This column refers to a little critic who went back to Japan before the war and said you cannot write a literature in the United States.

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And so they intention was kind of misunderstood. But a ki Bay is to strive in their environment, current this harsh milieu in the concentration camp run contact to their normal ambition.

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And, B, so the claim that we are nothing, you know, I took it wrong in this text, nothing that was turned into positive metaphor because in Eastern philosophy nothingness is positive and as a plumber place for being that any student in terms of absolute missing or vessel container that gives a place for relational being.

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A receptacle of generated world. And see So there's a bone out of boredom kind of claim.

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I retake it even though we are fenced and without freedom we have not lost our own culture. We will publish this literary magazine in order to provide an occasion to show our culture to the public.

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And D, meaningless and holowness, again, the emphasis is different.

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There is such feeling by the advice for caring oneself first in order to work for others. And the Tesla Castle was a young lover of literature who during this time found him reading rational literature such as Fyodor Dostoevsky.

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They also like Russian folklore such as Ivana Fool, simple-minded lucky young man whose life was something that they and E, So who are Japanese kind of claim?

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They are so, Well, I have to skip it. Sorry for the sake of time. And in an all, keep A as a return is, they have one body with 2 lives, one Japanese and one is America.

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And among Tesla, one Japanese and one is America. And among Kesaka associates and one in America.

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And among Tesla associates, the present in the future is relationally co-constructed in the environmental milieu. The present in the future is relationally co-constructed in the environmental milieu.

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Bachelor is relationally co-constructed in the environmental milieu. Bachelor plays a tooltic segregation center.

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They are not the fence sitter but an active and relational self and acting in the street. And if you're a little Tasky's life and novels, you know.

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Sorry Sachiko you are ready. Your time you have a wire with 30 s or 1 min.

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Okay, okay. All right. So this is the last, there's a medical question.

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So, so, so updating collecting memory for the future generation have no end. Constantly re-imvisioning the Basha place that relational interactions might have a very strong possibility.

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And the past as movement in relations. And the second is how can we uphold our judgment based on the present time and make effort to go back to the original time of happening.

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So back and forward, how can we do that? Thank you very much. Thank you.

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Hmm.

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Thank you very much Sachiko for such an interesting presentation. Now we have the next presentation. By Sure.

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Can I start? Yeah. Thank you. Good morning everyone.

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I'm from I'm Rieko from Yokohama City University. I'm from, I'm Rio Eko from Oklahoma City University, Japan.

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And first of all, I like to thank Sachkohama City University, Japan. And first of all, I'd like to thank Sachs Golf, and first of all I'd like to thank such golf, Arahandro, Arahandro, and other 35, I'd like to thank

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Sachko, Arahandro, Erhandro, and other 35 LC 35 committee except to need this opportunity I like to talk about the concept of BA.

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As such commission before and proposed by Professor Hilosi Shimizu, biophysicist and Eastern philosophical perspective and which means brace or topos.

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And I will share with you from my experience how this perspective can bring leisure awareness. For analysis and the relationship with research collaborators or participants.

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Here are the contents of my presentation today. Let me begin by talking about the brief image. Of the concept of I will now present 2 simple but images.

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One is the theatre stage. And this portrait shows the traditional kabuki stage in Give Religion of Japan and you can see the actors and the audiences here.

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A single actor cannot perform a theatrical performance at liquorious actors with different laws and audiences.

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The actor expressed himself in response to the action of the other actors and the audience. The stage is complete only when the actors and the audience become one.

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This is an example of Bah.

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Here show another example. It's our human body. Our body is one in individual but is also doubly loved.

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By many cells. This is another example. One out of many, many out of one. I think something similar is as an original sign.

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Can you re-free image? Imagine the concept of that. It's quite difficult. To understand the source of that we need to find every existence of living force.

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Professor Shimi is the crimes that the living force has the way particularity model based on quantum physics.

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He applies this model to his artillery at the nature of 2 kinds of self. Egocentric self-moder and price-based, brace-based self-model.

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Egocentric self is a generally known self a strong individual or subject and concepts that come from the Western world and its expression of visible form as I showed in as an actor.

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On the other hand, the concept of praise based self from Eastern Buddhism South Semis to build on the philosophical concept of phrase from Quitar Onishida, the former Japanese philosopher.

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Definitely philosophy. Same as a semi society or bar is an idea that attempts to express more dynamic and temporal workings using Nisa's race.

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Same as a state that the history of a race is the history of the community established in the race. Furthermore, he states that self-consciousness is born from the function of locating one self in the here and now of the time and space of the history of the race.

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Also,imis points out that Nishida states that the idea that There is always an I is separate from priest.

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Is the conception humans. Have later content created in their minds and that is not a experience itself.

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So this study and to examine art based research from the perspective of Bah and its relation to memory usage.

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Firstly, look at the Japanese culture and social context and second how previous studies have treated memory and second how previous studies have treated memory in based leisure.

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Japan has a culture that values harmony of the whole called bats. At the same time, Japan has as no nationalist discourse and their myths about the Shepherd again, culture, homogeneity.

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How are these 2 aspects related? I to Professor Rio Falal, a Chinese-american sociologist visiting in Japan and and Eskimo national society is one where nationalism links to discourses of culture and ethnic homogeneity.

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For example, the government is a nationalist party on the lies. And they don't like to admit Japan as an immigrant country.

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Also the fabrics are not willing to embrace disabilities. In addition. Schools are monoculture and the teachers speaks Japanese only.

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So if we immigrant children go to public school they have to speak in Japanese how to study in Japanese.

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However, the number of immigrants has been gradually increasing since the 19 eighties. Bolling nationals live in Japan, which means 2% of total population.

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This percentage is lower than other immigrant countries that Japan is already de facto immigrant countries.

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I painted this picture from my summer camp memory with Filipino immigrants second generation living in Japan. As part of my PhD project I attempt to understand their experience from their artistic act.

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Through my art making.

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In the case of Philippine immigrants in this paper and there is an additional economic and gender stigma attached to them.

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This is because 90 60% of Filipinos in Japan are women and most are married to Japanese men.

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The line graph shows the number of births of children, first parents, foreigners and Japanese. From 1,985 to 2,021.

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The number of bursts of Filipino-japanese parents is the third largest after Korean and Chinese.

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Bye. Just 7, about 5,000 children were born January. After 2,007 the number decreased due to stricter immigration policies.

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Now that I have spoken background. Let me talk about the previous researches and issues.

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Current prior research for the immigrant second generation in Japan the Lesages perspective following their first generations issues.

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They tried to leave you the building process of ethnic identity or multiple identities. Also the challenges are their educational achievement.

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Those literature define second generation as a culture minority. The researchers subjects for ethnicity. In Japan, immigration studies by immigrants themselves have just begun so So far, mainly conducted by Japanese researchers.

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Yeah, work it would be necessary to discuss whether identity theory is buried for the Japanese second generation and beyond.

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This is one of the problem and limitation for priorities which

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There has been a growing interest in art based research for understanding complex human backgrounds and experiences in recent years.

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Many researchers use art based methods, especially in memory research for people with immigrant background. The lesions are follows.

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First memory themed art making promote self- and generates new forms of new forms of knowledge.

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Secondly, realistic artistic memory work, originated description-based practice is also popular. In those studies they claim Part helps research collaborate its local and its effect on reaching research project by encoding memories in analysis data.

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Also, users are change the relationship between researchers and research collaborators.

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Honey said yes. Me my study aims to explore the pluses by which art helps liquor and change the relationship between the literature and the lizard subject.

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Bye, incorporating the perspective of Bah. Means shifting the viewpoint from the expression of the individual.

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Relational expression. As a complete example, I will focus on the physical practice of Japanese Filipino, second generation using my painting as a starting point.

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In this study I will use Paul Conanton's perspective on memory. Something stored in the body transmitted and maintained from habits.

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Patterns of body use and knowledge of the of the hands and body.

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Now these are my research questions. First, how did I realize a bar? Second, how have I shared my memories with Japanese Filipino, second, Philippino, Japanese second generation?

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I have been conducting this study from 2,015 to the present and the data shown here through 2,021.

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The methods and types of data correction were ethnography based on my collections and recorded interviews. My research collaborator is one for the Pino-japanese woman named Akimi and there's a In art based research and accepted research the time is that the number of leisure subject is one.

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And she is currently 28 years old, born in 1,995 and also she was born in Japan and is a Japanese citizen.

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She spent her elementary school is at Mother's Home Philippines and has been Japan since high school.

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She and I met in 2,015 as a crossmate in college. In the next slide, I will summarize how I like organized spot.

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First. My research process can be divided into 3 major phases. Active face, pose and being passive face and misery in this fitting face.

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In conclusion, I had, I did not feel the presence of that during the active phase, but I came to fill it after an events that caused me to suspend my research and go through a period of passivity.

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Since I like a good night's part, the relationship between Achae and I myself has been mutually dynamic in this meeting.

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This also means that Wizard Bah We can only opt up the world as we see it. And weeds bad.

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We can sense the world as we do not see it. No, I'm going to explain more about them.

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When I met Akimi in 2,015, I was very active in getting to know her more than that.

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I wanted to help her. Because she's friend in both Japanese and Filipino and it's busy interpreting her family and helping with her family business in Japan.

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Disc, list is an except from my field notes at that time. One day, her elderly Japanese father passed away.

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I asked to accompany her to the Philippines to praise her father to remain there. And I was trying to learn how she was integrating.

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Interacting with her family in the Philippines. In my field notes at the time I recorded one memorable behavior of house as follows.

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Achimi Gentry patted the door of the brand new gravestone which still had no writing on it.

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It was as if she was saying goodbye. I will be back. At this time I'm recording and interpreting only what I can see.

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So, how did I come to realize spa?

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The sudden death of Agemi's mother. Trigger in 2,020. With that time to grieve, I came me run around to complete the postmortem procedures according to Japanese law and to send her mother's body by a frame to the Philippines to mourn by her family.

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One day of the accident. I came here on that day of the accident. Achimi called me as the second person to help her.

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All I could do was hide my upset, sit with Akimi at Duffeno home and write the paperwork to bring her brother from the Philippine.

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I just concentrate on doing Achimi what wanted. So, and I spent a full year in that state.

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After that, on the first anniversary of her mother's death, It was her restaurant that place where she died.

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That I first come to feel both presence. When I saw a gimmick rang with her mother's Filipino friends in Japan, her family in the Philippines and Achaeans brother working in Saudi Arabia via internet.

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I felt strong living force working along her relationship. This is a photo of Agami's mother taken by Achae in 2,017.

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So what happened when, but is generated? In the past, I looked at me as a research subject.

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This means that I came in and I were met. I were in a state of egocentric self or subjective self like a single key shape.

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After I abandoned myself as a researcher and devoted myself to being a chemist friend, just a friend, I could feel the life force of the place between us during the different difficult time we spend together.

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At that time I was becoming aware of the passenger itself which means place-based self. And when this spacent tricks self and the egg egocentric self are united but is generated.

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This figure shows how to key up me which I had fits little by little into the keyhole of the bus entry itself, filling a space between Achimi and me and creating a new form.

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This means a change in our relationship and the way I see the world. Specifically, I have had to light my interpretation of the field notes.

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I interpret the act of Achemie parting her father Tom Stone in this way.

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Her feeling at that time. Were filled with liquid and frustration.

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I made that change because I gave me shared many new things with me about her experience. It was a year after her mother passed away.

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She was unable to communicate burglary with her Japanese father. She said. When she was a child, she could only speak Filipino.

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And after returning to Japan, she tried to her best to talk to Japanese. But at that time her father had advanced dementia.

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Now, let's move to second research question. How, how, how have I shared my memories with Japanese, Filipino, Japanese second generation?

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Painting featuring Achemian academics and analyze this question. I painted this image in 2,018 based on my our memory of 2,016.

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During the interview in D 2,021 I came me mentioned that she missed this painting. Also, she said she could make sense from your painting.

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In response to my attempt to understand Achimi and other second generations through their making.

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Now let's organize what I just said. A diagram. The Yellow Arrows Achemist Recorrection and let all of the mind.

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I can imagine my painting in an interview in 2,021. I painted this in 2,018 from my recollection of 2,016.

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I canis work include that time from 2,016 to now.

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Father more, the interview might remind her of her of the paintings and seeing the image reminded her of her childhood with her aunt.

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In other words, My painting is a physical practice that traces our memory up to 1,016. That 2,021 in debut is an act of returning to the body of the time once again.

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Akimi is experiencing time from before 2,016 to now And I'm sharing with it her.

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This did not occur to us in 2,018 when I painted and showed her.

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The main findings of this study are followed. The world we see changes depending on their perspective of power. First, the externalization of our memories by painting a lot as to elicit from I came towards make sense from your painting.

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From these words, we know that in 2,016 when the painting was the motive I did not realize that I existed.

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But in 2,018 it had become a special memory.

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This suggests that Bah may have been created in 2,016 as well. Also, I have yet to notice in that time.

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To reach this finding, I needed time when I did not see a chemi as a research subject. At this time, I was waiting for a chemist to stand up again.

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So I could witness her reinforce.

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Sorry, Rico, you have a 5 min left.

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Okay, thank you. So what can we learn from that perspective? That deniration of BAM means the creation of time which limits the world.

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Professor Shimmy states that the time here corresponds to Belg's situation. Which is not something to be measured but also something to experience.

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When I could trust her, her reading force. She trusted me and our relationship has continued to this day.

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We had shared experience which changed in many as our relationship deepened.

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My painting Bisar Bisarites these processes. I cannot say I was aware of it when I painted in 2,018 but I can confirm that reading house force was at work constructing for between us.

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I like to conclude my make by making the following points. What I mentioned, what memories do you see from perspective of that?

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Just as my painting had area depicted Achemis memory, the physical senses, my hands capture more of the memory than my mind.

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Conenton states that We should pay attention to the habits of the body. We can capture the visible habits from the perspective of and the invisible ones.

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Finally, I'd like to mention the following issues for the future. In this article I have very personal and experienced expression based on my very personal experience but I need to explain it with Japanese philosopher that that's concept of that and self little there.

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Self-references. Also, I, my memory painted that image, but I would happen with a painting that are not.

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And this is the references.

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Thank you very much for always.

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Yeah.

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Thank you very much. Rico. Now We will have the last presentation. By Kelsey Barcelona.

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Please.

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I've already learned so much so I'm really excited to have some discussion later on. So hello everyone.

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Thank you for being here today. I'm Spencer Ciarelli and this is Kelsey Versel.

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We are a sociologist from Augustana University over in the United States. And today we will be talking about some of our research on learning sexual pleasure, the discovery of affordances as tacit knowledge production.

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There we go. All righty. And so to give you some context to our research, research shows that masturbation and overall discussion of sexual pleasure really remains a source of stigmatization for many women.

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In fact, women's bodies have often been used as an object of men's desire. Simply, women's sexuality has been defined as inherently in relation to men's sexual desires and overall urges.

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Women have been understood to be things like passive throughout sex. For example, they take in or they receive many actions and narratives of sex really describe women as inherently passive creatures that have little to no agency in their sexual interactions.

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And so the invisibility surrounding women's sexual desires and pleasures really influences how one talks about or thinks about or even engages in sexual pleasure and discovery.

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So there's this missing discourse then, this missing discourse of desire surrounding women's sexual pleasure.

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So this invisibility surrounding women's pleasure is really purposeful. Right, in that it tells a story of gender, it tells a story of power that interprets women's sexual bodies and pleasures as unimportant or even stigmatized.

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And so when it comes to masturbation, when it comes to sex toys, even if done and used privately within the bedroom, they have historically been this source of stigma.

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They've been a source of shame in overall public discourse. In contrast, we see that men's masturbation is oftentimes normalized or even condoned.

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It's in fact deemed an integral part of men's lives from the time that they are even adolescents.

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And so sex toys and sexual exploration overall is really embedded then in this heteronormative system in that it prioritizes, it naturalizes things such as penetration, a prioritization of male or penis ejaculation, all within a very straight or heterosexual interaction and of course with

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this underlying purpose of reproduction. And so these rigid standards consequently really inform how women and young girls choose to not only interact with their partners and their sexual partners, but also how they choose to interact or discover their own bodies or their ways to use sex choice.

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And so, undoubtedly, in the United States, there are discussions around sexual behavior, gender and sexuality can be diverse, right?

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It's influenced by a variety of factors. Whether that be religion, age, education, and so on.

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However, a lack of standardized sex education throughout the country really leaves many adolescents discovering their bodies or their potential sexual partners bodies with very limited information or perhaps even relying then on the internet to answer their questions.

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And so Western culture often applies, as we have already been learning, this dualistic perspective, when thinking about things though also when pertains to sexual behavior, which then results in certain things being understood as either good or bad, pure or dirty or even sacred or profane.

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And so in the United States, this dualistic lens often aligns sexual behavior with the latter of those examples, especially when we're connecting these things to marginalized communities.

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Thinking about the hypersexualization of the LGBTQI community or the hypersexualization of people of color or individuals who are in need of protecting and in this case thinking of folk like women or children.

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And so, any research that really aims to understand the sexual experiences of women and those socialized as girls then must take this cultural context into account.

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And it is precisely women and those socialized girls pleasures and by experiences that we are really investigating in this study.

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And so our previous research and current research then examines how sexual pleasure emerges in their interactions with objects and partners.

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And so this study drew from qualitative data collected in 2,019 and 2,020 from 30 participants with 26 out of 30 participants identifying as a part of the LGBTQ IA plus community.

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Because this study was examining sexual behavior as it relates to vaginal stimulation and pleasure having a vagina was a prerequisite for participation.

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However, we also would like to note that we recognize that not all women who would like to note that we recognize that not all women have vaginas are women.

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For gender identity, all participants in the study were a fab and by that we mean that they were all assigned female at birth.

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Though, 23 participants currently do identify as one as women and 7 do not identify as women. And for those all gender queer or gender nonconforming participants felt comfortable participating in a study regardless based on those experiences of growing up inaccurately labeled as a girl or just overall based on their experiences of having a

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vagina. And so interviews range from approximately one to 2.5 h during which participants responded to guided interview prompts that pertain to things like their sexual history, sexual pleasure and practices.

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An overall feelings and attitudes about their sexuality in their body. And so our life history narrative data really permits us then to track this development of these practices over their life course, taking advantage of this data then we propose what we previously coined in previous research as a follow-body analytical approach.

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And so in contrast to a follow-up thing approach within studies of material culture, we follow individual bodies throughout time to reveal this accumulation of tacit knowledge.

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And so based on our use of this, follow the body of approach as well as the forms of our life history narrative data, we prioritize presenting a select few participant stories of importance discovery across their lives.

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In considerable death, in considerable context, rather than presenting isolated and abbreviated quotations from many participants.

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And so by focusing on these select narratives, we are really afforded more space than to illustrate the rich, deep connections participants make and build upon throughout their narration.

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Again, across their lifetime and experiences, which in turn shape their current realities and their relationship to their bodies.

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So we're applying to primary theoretical concepts. The first is from the field of ecological psychology.

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The first is from the field of ecological psychology and it's sort of primary theoretical concepts.

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The first is from the field of ecological psychology and it's sort of a different way of thinking about the relationship between the place or the environment and the person, but I feel like there are so many connections to what both of you talked about, which is exciting.

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So, affordances describe how a person's specific actions emerge from the range of possible actions in an environment.

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So affordances are seated in the environment through its material qualities and the objects that are in it and they emerge in interactions between people and objects.

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So, affordances are possibilities for action that emerge in specific interactions between a person and an object.

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Others developing this idea of noted that our ability to perceive those possibilities to perceive affordances in different objects depends on a bunch of things, our previous experience, our cultural context that assigns various meanings to objects like all the cultural meanings around sex and sex toys that Spencer just talked about.

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The other objects in the environment and our particular bodily characteristics. So for example, I would likely not perceive a child's chair to afford the action of sitting because I know my body is too heavy too large for that object, so our own bodies shape our perception.

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So this conceptually focuses our attention on the specific material qualities of objects and bodies to understand how different combinations of those 2 produce different possibilities for action and meaning.

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And it helps us understand this perceptual learning process that people engage in over the course of their lives as they discover these possibilities in, you know, they're in different environments as they move through the world.

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So each interaction we have with an object provides information for future interactions about what might be possible. Right?

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So we suggest that that learning process leads then to the development of tacit knowledge is one of the kinds of information we get from object interaction.

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So we're thinking of tacit knowledge we get from object interaction. So we're thinking of tacit knowledge.

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I think this definition is really similar to the one that you just showed. I think this definition is really similar to the one that you just shared about memory, but as a form of competence created to the one that you just shared about memory, but as a form of competence created through repetitive practices that teach an inarticular to the one that you just shared about memory, but as a form of competence created through repetitive practices that teach an

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inarticulate created through repetitive practices that teach an inarticulate logic of action, these things that we sort of know in our bodies that teach an inarticulate logic of action, right?

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These things that we sort of know in our bodies but maybe can't articulate, these things that we sort of know in our bodies but maybe can't articulate clearly in explicit discourse that then can be used in impro So you could think of it as embodied competence, a competence that's held in the body rather

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than, a competence that's held in the body rather than an explicit reasoning and that then is flexible reasoning and that then is flexible and can be creatively applied in new situations.

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So, in our previous research, we looked at how individuals early life interactions with objects shaped their bodily self-knowledge and informs their participation in the erotic industry you might think of it as the sex toy industry and their use of sex toys as adults.

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So many participants describe perceiving possibilities for pleasure, so perceiving affordances in everyday household objects, hairbrushes, vegetables, remote controls, stuffed animals, incense bottles, all kinds of things that vibrate, including shower heads, massage pillows, all kinds of objects, right?

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And you know, obviously these are not sex toys designed with the purpose of sexual pleasure or orgasm, but they nonetheless afford sexual pleasure as well as increased self-knowledge for participants.

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And so in the case of sexual exploration, every interaction with an object that either enhances or diminishes pleasure tells you something about what you could do in the future, what an object might provide for you in the future.

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As this perceptual learning process reveals that what people do with sex toys is not just a result of that discrete moment, right?

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But it's this ongoing and cumulative process of learning throughout the course of their lives. And so this research we're very excited to say just got published in the journal Consumption Markets and Culture, we're very excited to say just got published in the journal Consumption Markets and Culture.

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And so for that paper we had of course a consumption lens. We were interested in how people's participation in the erotic market was dependent on these early life interactions.

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Right, so sort of situating their consumption behavior within the broader sweep of their lives and using aances to reveal how their consumption decisions built on these early life experiences and then how they continue to use an experiment with sex toys in their everyday lives after bringing them home.

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In our current research, We are focused more on developing this relationship between the perceptual learning of affordances, this process by which we figure out what objects can do for us.

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And then tacit knowledge. So in our data, it's clear that tacit knowledge, this embodied competence is both an input and an output of a forance discovery.

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So discovering those possibilities. So our embodied competencies influence the offences we perceive in our environments and then our interactions with objects can generate new embodied competence and knowledge. So sort of input and output.

315
01:02:42.000 --> 01:02:57.000
So we're examining how different combinations of objects and partners who we did not examine in our first paper but who are a rich source of affordances, along with people's discursive or explicit knowledge, yield then new tacit knowledge.

316
01:02:57.000 --> 01:03:04.000
So as Spencer noted, we are taking this follow-body analytical approach to sort of follow people's embodied competence through time.

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And so focusing on those grounded bodily interactions and experiences over time. So we're going to present some excerpts from our account that illustrate how individuals apply and generate tacit knowledge in their sexual explorations and encounters.

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So starting with Valerie. This first excerpt shows how a combination of objects and then discursive the sort of head knowledge combine to yield new tacit knowledge.

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So she says, honestly, the first time that I was that I remember, I was in my room and I'm like like I've got a mirror and I'm just kind of poking around like, all right, hold on.

320
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It's weird to me that books say, hey, clitoris is in between your urethra and your vagina because they go wait a second but the urethra is like in this tiny hood here, there's nothing in between there.

321
01:03:50.000 --> 01:03:57.000
So I started doing kind of a rub and feeling around and that's when I was, no, there actually is a little button kind of thing in there and all down there can feel really good.

322
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It turns out, my clitoris is really responsive to the first time it was when it was like, oh, it's actually really easy.

323
01:04:03.000 --> 01:04:08.000
Keep going, keep going. Oh, this is very nice. OK, cool. This must be what coming is like.

324
01:04:08.000 --> 01:04:14.000
OK, I can deal with this. So we see here that she has an object, right, this mirror that's facilitating this interaction with her own body.

325
01:04:14.000 --> 01:04:19.000
And then she also has this book knowledge, right, that says sort of what female anatomy is.

326
01:04:19.000 --> 01:04:23.000
This is where the clitoris is, but it's not connected with her knowledge of her own body yet.

327
01:04:23.000 --> 01:04:31.000
So it's this combination in an encounter with her body, the mirror, plus this discursive knowledge from books that yields this new tacit knowledge, right?

328
01:04:31.000 --> 01:04:45.000
Not just new intellectual understanding of where her Clarice is, but she does get that, but also an embodied experience of what clitorial stimulation feels like, what orgasm feels like as well as this new awareness about the sensitivity of her clitoris, which she's going to, you can see that almost like

329
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you just talked about, her awareness as an adult is informing how she understands this memory, right? That that's part of how she understands her own body and she's bringing that to her account.

330
01:04:55.000 --> 01:05:00.000
And then she's going to take that tacit knowledge into her future interactions with both objects and partners.

331
01:05:00.000 --> 01:05:09.000
So we can see how that embodied competence around the sensitivity of her clitoris and what feels good directs her interactions with sex toys in the future.

332
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So in a response to a question that was about self-pleasuring, this is what she says.

333
01:05:12.000 --> 01:05:19.000
My fingers, like she prefers to use her fingers. Have a small like silicone dildo that I really like because I do tend to work better for penetration with a smaller tool, whatever it is.

334
01:05:19.000 --> 01:05:27.000
I had a vibrator, batteries have run out and I like my fingers honestly more than I like the vibrator because the fibre is actually any time I've used when it almost works too well.

335
01:05:27.000 --> 01:05:41.000
It's too fast. I do like the penetration with the vibrator. It does feel good, but I don't generally enjoy using one on my cl it's over too fast. Yeah I'm pretty simple when it comes to toys.

336
01:05:41.000 --> 01:05:53.000
I've not done a whole lot of exploration outside of the stuff that I know I like. So here we see, right, her bringing that understanding of her body to her future interactions.

337
01:05:53.000 --> 01:06:07.000
But affordances can also help us understand how people can improvise with their tasks at knowledge, so you gain an embodied competence, but that it's not like you just apply it exactly the same way in every future interaction.

338
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So in discovering a new accordance in an object or in a partner, people can improvise, experiment, sort of apply that tacit knowledge in creative ways.

339
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So we get some of that here. She says, but at that point was when I remember started thinking hmm I definitely like the internet was just starting to be a common thing and there was no way at age 12 I could like it never would have occurred to me to go online and order some toys or anything.

340
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But that's when I started thinking, hmm, what can I put in there as well?

341
01:06:36.000 --> 01:06:39.000
So it was, I mean, I was 12. So it was, I mean, I was 12.

342
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I was somewhat resourceful. It was, oh, I have this incense bottle. Let's watch this off.

343
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Let's give it a shot. At 1 point it was, I think the zucchini might work.

344
01:06:46.000 --> 01:06:49.000
So stuff like that. It was all right, let's try it. Some things were more successful than others.

345
01:06:49.000 --> 01:07:06.000
I think, yeah. I thought for a long time there was something wrong with me because penetration just didn't by itself just didn't really feel good and even like if I wasn't actively touching myself, even it wasn't like I could get myself going with my clitoris and then, oh yeah.

346
01:07:06.000 --> 01:07:15.000
penetration is great. I've been that way my whole life, but for a long time I felt there was something wrong with me because hey that's definitely not how it worked in my mom's smutty books.

347
01:07:15.000 --> 01:07:22.000
Definitely not. Once Valerie Gaines embodied competence around orgasm and bodily pleasure, she perceives these new affordances, right?

348
01:07:22.000 --> 01:07:26.000
She has these sort of new eyes to look around her environment and say, what else could I find pleasure in?

349
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And as she pursues this possibilities, she continues to build this task of knowledge around what does feel good and what does work for her.

350
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And note, right, this discursive knowledge about how women's sexuality and bodies are supposed to work is informing her expectations, as she explores her body and her environment.

351
01:07:43.000 --> 01:07:54.000
And she's bringing that into her interactions with both partners and objects alongside her tacit knowledge about her preference for clitorial assimilation and how she achieves orgasm.

352
01:07:54.000 --> 01:08:04.000
All right, now we're gonna be moving to Sawyer who I think is going to continue looking at the role of partner interactions in the ways that we can create forms of embodied knowledge.

353
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And so Sawyer says, but I initially like in the beginning of our relationship, it was very hard tongue flicks.

354
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Like that was what did it. Now it kind of evolved just very soft swirly things. He can tell you every single time it goes down to me I say, what are you doing?

355
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Because I don't know what he's doing. There is, I'm like, is that something new that you're trying?

356
01:08:23.000 --> 01:08:30.000
Because keep going. But my favorite part is when, oh my god, my absolute fair part is when he actually like makes out with my clerks.

357
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It's the best feeling of her, makes out and then puts a little bit of a tiny tongue flick in between each thing, that will get me there like within a minute.

358
01:08:41.000 --> 01:08:48.000
And so in Sawyer's narrative. And so in Sawyer's narrative we see this use and development then of preferences and oral stimulation evolving, right?

359
01:08:48.000 --> 01:09:00.000
Not so much, you know, just looking at an object, but also through this behavior of her sexual partner, evolving as we note from these hard conflicts to sensual makeouts where their clitoris.

360
01:09:00.000 --> 01:09:05.000
And so again, this reminds me of what we've already been learning from the previous presentations.

361
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I literally have in my notes here about the self permeates into others as this interdependent sense of self, right?

362
01:09:14.000 --> 01:09:24.000
That's more in line with the Eastern philosophical thinking of how we learn about ourselves and develop an experienced life is inherently entwined with others as well as the environment.

363
01:09:24.000 --> 01:09:31.000
That our self permeates onto and into others, which really works against the Western thought of individualism.

364
01:09:31.000 --> 01:09:37.000
And I just thought that was absolutely fascinating how nicely it inoines with other pieces. Although if you were looking at our topic titles you wouldn't think so.

365
01:09:37.000 --> 01:09:53.000
However, we will see in this next slide we don't see inherent dichotomy or dualism between the use of objects and partners for garnering that tacit knowledge and in fact and oftentimes it's both at once.

366
01:09:53.000 --> 01:10:01.000
So we're also seeing this blurring of the boundaries then between object and partners in accumulating forms of embodied knowledge.

367
01:10:01.000 --> 01:10:04.000
And so I ask, does he ever use toys on you? And she says, yes, absolutely.

368
01:10:04.000 --> 01:10:15.000
The Hitachi. He definitely loved because that caused me to shoot whenever I squirted. My personal like best distance is like around 4 feet.

369
01:10:15.000 --> 01:10:31.000
So those are very, very intense orgasms and that is at the time that I like the really heavy vibration and now I only have one toy and it's the womanizer and that is even like a softer because like it has the suction to pull the clitoris into it and then he uses the air

370
01:10:31.000 --> 01:10:42.000
pulsation. So it's still not like a direct hitting the clitoris with anything other than air, other than like putting a wand on it or anything which is like that direct hard kind of vibration.

371
01:10:42.000 --> 01:10:54.000
It's great. It's very rare that I do let him use it on me because it's just because I is like 10 to 15 s with that is all I need and then that's all it takes but yeah those are we never really use any other toys or anything like that is all I need and then that's all it takes. But yeah, we never really use any other toys or anything like that.

372
01:10:54.000 --> 01:11:11.000
Just those 2 really. No like penetration toys. Even given the fact that you know sometimes he has issues and we can't and you know as much as he would love to and we would love to actually have the penetration like it's okay that we don't because he can I prefer oral over penetration

373
01:11:11.000 --> 01:11:18.000
because of him you know because of our issues and stuff. And so in this piece we see the evolving shift then in preferences of

374
01:11:18.000 --> 01:11:23.000
I'm sorry, you have 5 min left.

375
01:11:23.000 --> 01:11:38.000
Thank you. We see this evolving shift in preferences of different types of sex toys that is actually dependent on achieving perhaps the goal of orgasm or different types of sex toys that is actually dependent on achieving perhaps the goal of orgasm or time for sensuality and sexual play or even particular sex toys that are dependent on sensuality and sexual play or even particular sex toys that are dependent on if

376
01:11:38.000 --> 01:11:56.000
she's, or time for sensuality and sexual play, or even particular sex toys that are dependent on if she's masturbating and sexuality and sexual play, or even particular sex toys that are dependent on if she's masturbating solo or playing with her partner.

377
01:11:56.000 --> 01:12:03.000
Most interestingly, these discoveries come out of her partner's critical back pain, which resulted in their discovery of other forms of sexual behavior and sexual play and pleasure.

378
01:12:03.000 --> 01:12:07.000
And so the unique affordances of her sexual partner determine the forms of tacit knowledge that she is able to discover.

379
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And alongside this, going back to the context of our research as well of pushing back against a heteronormative understanding, this discursive knowledge about what sex should look like and what it should entail that could perhaps also limit then again these forms of knowledge that are discovered through the body in the embodiment of actions.

380
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And so some takeaways of of our research thus far as just exemplified these data show this reciprocal relationship between what affordances objects or partners provide for our participants to discover and thereby really influences their tacit knowledge.

381
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And conversely, the tacit knowledge participants learn and embody also informs the ways that they interact or discover an object or partner's affordances.

382
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So in this sense there is this cyclical fluid relationship between a affordances and tacit knowledge.

383
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And so thinking about that reciprocal relationship really helps us explain how tacit knowledge then can be used in improvisationally, improvisationally.

384
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There we go. For example, when you encounter an object or a partner that has slightly different affordances, you take what you know from before.

385
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And apply it in a slightly different way. And so finally, as we've noted, this research is building off of our previous study that centers on applying affordance theory to our participants use of material objects.

386
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However, this research further develops our analysis by really including the role of tacit knowledge production. And interestingly, this important role that sexual partners bodies also contributed to this relationship of affordances, tacit knowledge, and our overall embodied learning.

387
01:13:40.000 --> 01:13:49.000
Thank you.

388
01:13:49.000 --> 01:13:54.000
Here's the table if anyone was interested.

389
01:13:54.000 --> 01:14:11.000
Okay. So I have a number of emails which I'm for. To I didn't. Okay.

390
01:14:11.000 --> 01:14:12.000
Yes.

391
01:14:12.000 --> 01:14:18.000
Yes, I can't hear you very well. You can use the microphone or Please go to the podium

392
01:14:18.000 --> 01:14:27.000
Do you have my form of? So at a handle, night, no time for QA.

393
01:14:27.000 --> 01:14:37.000
The presenters will be sitting in phone and yep. There.

394
01:14:37.000 --> 01:14:38.000
Yes.

395
01:14:38.000 --> 01:14:49.000
Oh, great. Well, we have almost around 30 min for discussion. Questions? I think there will be a lot with these great presentations.

396
01:14:49.000 --> 01:14:57.000
Thanks, I have the privilege. I wonder you can't see me, but I'm Gabriela Frieda, a fellow Orleans.

397
01:14:57.000 --> 01:14:58.000
I wonder you can't see me but I'm Gabriela Frieda, fellow Orleans.

398
01:14:58.000 --> 01:14:59.000
Okay, nice to meet you.

399
01:14:59.000 --> 01:15:21.000
Thank you for attending. II also work in memory and for a long time, Sanchez and me were talking about an inter-subjectivity of memory but this panel has been absolute pleasure and not only talking about the pleasure of the But the pleasure is there.

400
01:15:21.000 --> 01:15:30.000
So I guess I have comments for each of you since I have the honor to be the the audience and I'm sure you have questions for each other but I guess I'll go in the order because just my mind is like exploding with idea.

401
01:15:30.000 --> 01:15:44.000
For Sachiko, I just really love the way you gave some flavor. To the concepts they wanted to.

402
01:15:44.000 --> 01:15:59.000
To convey and also I agree with you that Sometimes in a 1520 min slot it's really hard to just make and also the kinds of things you're thinking about.

403
01:15:59.000 --> 01:16:20.000
They seem to really need this more slow cooking process of time. But My impression and I love to read the whole thing again is you kind of solved a little bit that you know famous conundrum of the past and the present in memory that you know varies farts are beloved.

404
01:16:20.000 --> 01:16:42.000
Teacher. This idea of if you can talk a little more about how you see that I forget what term you use at the very end but it was some kind of like relational memory that goes from the past to the present and it's I mean you know what this sexual pressure is a similar thing like this it's not a dichotomy

405
01:16:42.000 --> 01:16:50.000
right it's like you get to the present by having built all of these different layers. Right? And I'd love to hear you talk a little more about that because I just like at the end I was like, yes.

406
01:16:50.000 --> 01:17:03.000
And of course I also love the way you presented the That a cold room? I forgot what you called it, but.

407
01:17:03.000 --> 01:17:25.000
Yes, like a vessel but the whole And if I, if you want I can explain why I was so amazed by it because I'm working on memory but actually as the complete total opposite of pleasure which would be state terror but I'm working on something that is the opposite of memories when the memories when one states try to erase the memory right I

408
01:17:25.000 --> 01:17:35.000
call that oblivion so I just oh my god I have to read this again slowly because The oblivion is also the scalar, but maybe they inverse, right?

409
01:17:35.000 --> 01:17:57.000
It's like. I don't know if it's the absence. Of you know what happens when there is no name or where the memory is embodied and stays tacit but there are powerful systems that are trying to desegregated or You know, I don't know.

410
01:17:57.000 --> 01:18:08.000
I think that your image is really, really powerful. So if you want to talk a little bit more about Should I ask questions for each or should we just go maybe take one by one?

411
01:18:08.000 --> 01:18:17.000
Okay, what he got? I absolutely loved your presentation. It was like swimming in an ocean of like yes.

412
01:18:17.000 --> 01:18:46.000
This is exactly what memory should do. Maybe the reason why great authors take 25 years to finish their masterpieces, or why such a go needs to really look at her material with the distance of time right because This time you took to read Are you gonna talk a little more about the process of defining the but is almost exactly like

413
01:18:46.000 --> 01:19:05.000
what maybe what I feel that Mostly Western sociology sometimes lacks is that you know chop chop divided by you know put categories make a lot of nice I call the materials and boom you're done it's you know to pull the kitchen out right and we forget that that That is there somewhere, right?

414
01:19:05.000 --> 01:19:16.000
Although I don't know if it's just Western sociology because I'm Latin sociology because I'm Latin American and some of the things you were describing, I love the graphics.

415
01:19:16.000 --> 01:19:23.000
And some of the things you were describing, I love the graphics you used to, that graphic that you used to, you know, were, you know, in kind of Western ontology.

416
01:19:23.000 --> 01:19:34.000
Yes, that things are very like discrete and then the more permeable relation of stuff Latin Americans I think think more that way as well.

417
01:19:34.000 --> 01:19:39.000
At least like Americans that are not trained like us under me. I'm not training PhDs or whatever.

418
01:19:39.000 --> 01:19:50.000
So I wonder if what you're saying, I mean you brought us the example of You relationship with your core.

419
01:19:50.000 --> 01:20:09.000
Dissipate painter or I don't know if she started as a subject and she was a collaborator now seems like it helped you think through some things but I wonder when you were talking I was also thinking I wonder if this is One of the things that happened in social movements.

420
01:20:09.000 --> 01:20:31.000
When people are trying to resist. Surely difficult hard realities, right, whether it's economic disparity or or sexual violence or or you know whatever state violence whether you know the reason we endure over and over decade after decade in social movements and a lot of people that look from outside say why do you keep doing it you're not gonna

421
01:20:31.000 --> 01:20:42.000
get justice you're not gonna get this I wonder what you were showing is part of that pleasure or that bonding.

422
01:20:42.000 --> 01:20:55.000
That happens not just between 2 people or maybe but the community love the solid I mean I just thought that you did such a beautiful and other imagery of Take a little more time to understand.

423
01:20:55.000 --> 01:21:05.000
Solidarity maybe And my own particular interest in that is that I'm trying to look at Post-traumatic memory.

424
01:21:05.000 --> 01:21:12.000
So what happens after you've gone through a traumatic experience and I think You got onto something really important.

425
01:21:12.000 --> 01:21:18.000
So thank you for that. If you want to talk a little more about how you imagine this. Dr.

426
01:21:18.000 --> 01:21:25.000
More about how you find this bar. How do you, I don't know, some more examples.

427
01:21:25.000 --> 01:21:39.000
And the last, I don't know, some more examples. And the last paper I just loved it I think is for congratulations on your public paper I just loved it I think because the paper I just loved it I think it's for congratulations on your publications on your publications and your publication. It sounds wonderful. It seems like you have a wealth of things to publish moving forward.

428
01:21:39.000 --> 01:21:49.000
And I guess I have the same question, you know, the same way that you've worked on tacit knowledge or in this case it's about embodied sexual pleasure and it's not just solo.

429
01:21:49.000 --> 01:21:59.000
I love that you introduce also the possibility kind of freer but I wonder if you can talk a little more about the actual that's it knowledge which is so hard to capture.

430
01:21:59.000 --> 01:22:08.000
I mean, you did a good job defining it. Oh, I need to use the definition. And again, I'm not going to use it for sexual pressure at the moment.

431
01:22:08.000 --> 01:22:18.000
I'm gonna use it for the tacit knowledge that people. Have that is reflected in their memory of different areas of life, right?

432
01:22:18.000 --> 01:22:25.000
And how that makes them bond with others to do whatever it is that they want to do. But it's just very great.

433
01:22:25.000 --> 01:22:30.000
Great.

434
01:22:30.000 --> 01:22:41.000
Yes, I think we can collect some More questions or comments? Arter is Yeah. Having a one

435
01:22:41.000 --> 01:22:44.000
Hi.

436
01:22:44.000 --> 01:22:55.000
Hi. So yeah, thank you. Thank you all for I mean this really wonderful session and I found it really interesting as well how all the papers connected so well.

437
01:22:55.000 --> 01:23:00.000
So I have 2 questions. One, for, can you hear me? Is it all working well? Okay, good.

438
01:23:00.000 --> 01:23:01.000
Okay.

439
01:23:01.000 --> 01:23:12.000
So, One question to 2 questions, one for Sachiku and a second one, to the last, 2 papers.

440
01:23:12.000 --> 01:23:35.000
And so first. So Chico, I found really interesting. I mean, if I understood correctly, it seemed to me that, initially what you had described as boredom as in a sense of just emptiness as something that is lacking appeared then differently as a form of coping so to speak.

441
01:23:35.000 --> 01:23:45.000
Afterwards, in I mean this idea of the vessel as something not simply empty as lacking something but as something open.

442
01:23:45.000 --> 01:24:04.000
I think it's really interesting and I think it matches other a context that I had with parts of Japanese culture before so II want to understand better how this boredom is in what way boredom can be considered a form of copying related to this.

443
01:24:04.000 --> 01:24:24.000
To this image of the vessel. And then, to I mean I'll start with Reacles paper I also another image I mean that I found really interesting was the the image of the key and in the environment.

444
01:24:24.000 --> 01:24:39.000
Sort of adapting to each other and fitting, so to speak. And I was wondering, How are, how, how, conflicts are, or aggressivity, is managed?

445
01:24:39.000 --> 01:25:00.000
In that sort of environment. And what I'm thinking here is that if we take the the discrete independent ego centered self of of western cosmology so one, resource, I mean, to cope with conflicts and aggressivity is the law, right?

446
01:25:00.000 --> 01:25:18.000
Or the norms as something completely external to the relationship. You know, so, so what avoids conflicts that, okay, so I need to, there's something there's some there's a tension here but I need to abide to a law that at least, you know, suppresses that aggressivity because I fear

447
01:25:18.000 --> 01:25:29.000
the law, etc. But it seems to me that in this different understanding, there's different kind of relationship, it needs to be managed differently.

448
01:25:29.000 --> 01:25:41.000
So I wonder if that appeared in your research or how, how could one think about it in and then and then II think a similar question applies to to Kelsey's and Spencer's paper.

449
01:25:41.000 --> 01:25:49.000
Also I wonder if in the interviews, something like this, I mean difficult moments appeared.

450
01:25:49.000 --> 01:26:05.000
I mean, in some regard, in some regard, it already appeared in I think one of the examples that you mentioned about the I think one of the person that had had a back pain right something something like this but I wonder if I mean if aggressivity between the partners or tensions.

451
01:26:05.000 --> 01:26:17.000
That need to be managed. If, ways of coping with that with making it fit again, so to speak, a appeared also in your research.

452
01:26:17.000 --> 01:26:23.000
So yeah, thank you again.

453
01:26:23.000 --> 01:26:34.000
Oh, I think we can do a first round of answers on discussion from the authors and then if there's more questions we can do a second round if you're Okay, with that.

454
01:26:34.000 --> 01:26:53.000
Yeah. It's, it's, thank you very much. so this muscle analogy is as, so, this muscle analogy is, as alpha per question.

455
01:26:53.000 --> 01:26:59.000
So, this muscle analogy is, as alpha predator, it's, like full pulp kind of thing.

456
01:26:59.000 --> 01:27:11.000
Because there's hope there's so much to feel. And you know coming out. So it's, it's kind of striking to me.

457
01:27:11.000 --> 01:27:19.000
I mean, you know, I was thinking like you or the video is If there's nothing being said.

458
01:27:19.000 --> 01:27:31.000
That that's right But like the tacit knowledge, Kelsey and Spencer's mentioning, there's, you know, what's being, you know, liberalized in words.

459
01:27:31.000 --> 01:27:49.000
It's just a tip of the earthberg that we are seeing. But what is important is what is And in this Japanese or Eastern philosophy have a way of excavating what's there?

460
01:27:49.000 --> 01:28:02.000
And I strongly believe that the sociological knowledge should start from there. We should, really, need to do more effort to to estimate what it's.

461
01:28:02.000 --> 01:28:15.000
Underneath the water. Like I the current or memory that I would be talking about. Like you know that the forefathers are collecting memory malice Albert's also talking about undercurrent memory.

462
01:28:15.000 --> 01:28:22.000
You know what is Oh.

463
01:28:22.000 --> 01:28:23.000
Wait. Oh

464
01:28:23.000 --> 01:28:25.000
Sorry. I think it could be better if you go to the podium to the record for or using your

465
01:28:25.000 --> 01:28:27.000
Or use the microphone.

466
01:28:27.000 --> 01:28:29.000
I was just looking close to you. Do you hear me?

467
01:28:29.000 --> 01:28:35.000
Yes, but I think if you have your image there, yes, but maybe if you want to go to a polymer or not because okay.

468
01:28:35.000 --> 01:28:41.000
I'm using the mic. So is this okay right now?

469
01:28:41.000 --> 01:28:43.000
Right now, yes, yes.

470
01:28:43.000 --> 01:28:49.000
Oh, okay. Okay, so we have to make this closer enough. So let me read right now.

471
01:28:49.000 --> 01:29:01.000
So this muscle metaphor is about the emptiness is like full of hope. It's counter contradictory to what we see.

472
01:29:01.000 --> 01:29:09.000
But I like Kelsey and Spencer's messing about like the classic knowledge. What we see is just a tip of iceberg.

473
01:29:09.000 --> 01:29:21.000
And what is important is under the ocean. And so analytical knowledge really should take a great and closer look at what's in there.

474
01:29:21.000 --> 01:29:40.000
And with all these tacit knowledge, I don't know how to approach to these tacit knowledge and miraculous way of art based research is one way to do some something inafferable and something not be able to put in words.

475
01:29:40.000 --> 01:29:51.000
Vehicle was putting art exhibit together with the participants and and so that is the way she came to realize. Right.

476
01:29:51.000 --> 01:30:02.000
And after you get to this realization of the picture or your analysis or social analysis would take a very different part.

477
01:30:02.000 --> 01:30:15.000
Overview. What, or the world view? Getting closer to the worldview of that the subject that you are object of your research or the participant in your research.

478
01:30:15.000 --> 01:30:24.000
My case in my analysis of a literature, they are not hearing in order, but they left all these literally works.

479
01:30:24.000 --> 01:30:33.000
And sometimes, you know, I have been doing a few lyrics and interviews and now I turn to this little we work.

480
01:30:33.000 --> 01:30:59.000
And it really enriched my understanding. What I was doing and the reality of how they are facing that time And also, went back to the answer, author's question, what, how the boredom and this open openness we're late.

481
01:30:59.000 --> 01:31:29.000
I think the border in Western sense of the words is just getting bored, right? But in the maybe Japanese sense is like sometimes you empty yourself and immerse yourself in the nature even though that day that was like a harsh nature in you know in the case of these 2 delegations and there's nothing about this desert and this is

482
01:31:29.000 --> 01:31:43.000
a baloney mountain and you know and these things but that is the way I'll reconnect yourself even though the situation is harsh.

483
01:31:43.000 --> 01:31:52.000
And you know, they are being incarcerated and and and so these are the you know, harsh, constraints, right?

484
01:31:52.000 --> 01:32:22.000
And so in terms of like thinking about this. Japanese or Eastern way of thinking. There's a thing like outer constraints and in the constraints but despite all these constraints we still have this bustle and we have to use in order to use it, you just You know, you just don't need to feel yourself with

485
01:32:27.000 --> 01:32:39.000
all these thinking and thoughts. But let yourself be, you know, empty so that all the other way of thinking and feeling will be coming in.

486
01:32:39.000 --> 01:33:02.000
And so the socialization like enlightenment thinking. And that put too much emphasis on rationalization and rationality and here we are probably talking in something like census what you feel and the census will tell that there's something in there in this empty reversal.

487
01:33:02.000 --> 01:33:10.000
Okay, thank you.

488
01:33:10.000 --> 01:33:15.000
No, can you hear me?

489
01:33:15.000 --> 01:33:16.000
Yes, yes, we can hear you. Thank you.

490
01:33:16.000 --> 01:33:45.000
Yeah. Okay, thank you. Thank you for your comment, Gabriela. I'm very happy to know that because concept of that is quite difficult to explain by Barbary but and you ask me how I find more in the process you mean, Before I started to First, I did not research her when I met them.

491
01:33:45.000 --> 01:34:06.000
I just, actually I'm working as a working like a activist, social activist to help their Philippine mothers in Japan for a generation and help their children.

492
01:34:06.000 --> 01:34:22.000
Japanese writing, studying in school. That was I. Before I start myly searching and I the mothers and some Japanese warranties or some activists.

493
01:34:22.000 --> 01:34:35.000
And asked me to help their organizing that child, second generation, and they want me to help their building.

494
01:34:35.000 --> 01:34:50.000
I identity or as a Japanese Filipino very strong Not Japanese. And they, some research just said Japanese Philippine or second generation does tend to be like more Japanese.

495
01:34:50.000 --> 01:35:17.000
And yeah, not other to other. Western countries, second generation, they are, they have strong ethnicity or ethnic identity but computed there and Japanese immigrant children tend to be more like a Japanese some said so I also want them to build more strong identity or some.

496
01:35:17.000 --> 01:35:26.000
Ethnicity but when I try to cross to them with those salts. They don't like me.

497
01:35:26.000 --> 01:35:41.000
They leave on the left from the organization or the relationship with me so I realized the organization or the relationship with me so I realized the way from the organization or the relationship with me so I'm realizing the way from that private research we have.

498
01:35:41.000 --> 01:35:58.000
Cannot fit to them, Japanese, Philippino, Japanese, second generation. So I found and struck with something to find another way and I realized that I have a way to draw me, make some art.

499
01:35:58.000 --> 01:36:25.000
And some developing the Japanese and second juries also have some acts of art making or photo shooting or dancing or singing they have some kind of artistic act so I realize only I can connect with them the way for some atistic act.

500
01:36:25.000 --> 01:36:30.000
So it's, I think it's I'm not the Japanese Philippines engineering nation.

501
01:36:30.000 --> 01:36:52.000
I have never experienced those kind of experience in Japan. The only way I can connect and I know each other is the way with art I realized and after that I know the concept of but first I cannot understand at all what Hmm.

502
01:36:52.000 --> 01:37:11.000
And in some. Time has passed in that as I mentioned it some and happens offered some accident or some experience we spent together and I come to find that way.

503
01:37:11.000 --> 01:37:31.000
So I hope it. Yeah, answer your question. Thank you. And thank you, Arthur, for your question and you said how are the keyhole and the shape of key keyhole and key fit and how to manage that.

504
01:37:31.000 --> 01:37:48.000
Process and I think it's maybe impossible to manage but because the bar is Not. Create all by on our will.

505
01:37:48.000 --> 01:38:18.000
It's generated with from the environment. So if if it's very cheap example but if I want to make to some but in this room maybe I put off my desk first and sit on the floor and with the circle right there it's the environment and we also need the action I can speak only I don't like to speak

506
01:38:24.000 --> 01:38:37.000
on one with Mike without my opinion. Yes, like that it's just an example. And in my case, I think it's difficult to.

507
01:38:37.000 --> 01:38:46.000
In my case It's I think it's difficult to only 2 of us to build making in the shape of keyhole.

508
01:38:46.000 --> 01:39:12.000
I can maybe I can realize the process because I attend the best anniversary of my Reasons participant again means mother because it was a place many people like to hear was gathering on that day so Yeah, and if we are only 2 and maybe it's very difficult to find that.

509
01:39:12.000 --> 01:39:17.000
Theestration. Hi. Hmm. Yeah.

510
01:39:17.000 --> 01:39:34.000
I hope it will be. Better understanding for your question. Thank you. For now.

511
01:39:34.000 --> 01:39:35.000
I would also just like to note that I have a lot of notes I took from your presentation as well.

512
01:39:35.000 --> 01:39:46.000
So this idea of the hands no more than the mind. Hands capture more of a memory than my mind, the habits of the body.

513
01:39:46.000 --> 01:39:51.000
I think these are all things that Kelsey and I were also trying to make sense of in our data.

514
01:39:51.000 --> 01:39:56.000
And so I thought, again, these connections were just simply wonderful. So this has been a wonderful experience.

515
01:39:56.000 --> 01:39:57.000
And so I think one of the questions that was asked was about coping coming out of our research. Yes.

516
01:39:57.000 --> 01:39:59.000
And I think the context that we really set up our research. Yes. And I think the context that we really set up our literature review of our research.

517
01:39:59.000 --> 01:40:15.000
Yes. And I think the context that we really set up our literature review of our research really speaks to this.

518
01:40:15.000 --> 01:40:25.000
And our first paper speaks to us as well in that we're talking about participants who are living in an environment they're reflecting on their adolescence experiences of discovering their bodies, of discovering sexual pleasure.

519
01:40:25.000 --> 01:40:41.000
And so some of the things that come out of that alongside the ingenuity and creativity is, well, I had to be creative and I had to establish some ingenuity because I had no access to a sex toy market, and so in the United States you had to be 18 or older.

520
01:40:41.000 --> 01:40:52.000
And so we're talking about young women or young folk who are assigned female at birth who didn't have access to exploring their bodies with a sex toy that was readily accessible through a market, right?

521
01:40:52.000 --> 01:41:09.000
We're also talking about them being placed within a system that is very sexist and has sexist ideals attached to sex, a particular type of morality and immorality rather attached to sex for young women or people who are socialized as women.

522
01:41:09.000 --> 01:41:16.000
And so all of this context really, of course, yes, is oppressive but at the same time kind of trying to dissuade from the dualistic perspective it also is creating possibilities.

523
01:41:16.000 --> 01:41:30.000
It's also affording this ingenuity of ways to interact with objects in a way that perhaps was not afforded before because of that context.

524
01:41:30.000 --> 01:41:42.000
It's a both end, right? And so it's blurring those boundaries again of that dualistic way of thinking of yes they were absolutely coping in many senses and I think this is something that's also coming out in the current data that it is a both end.

525
01:41:42.000 --> 01:41:59.000
There's a lot of coping, there's a lot of oppression. There's a lot of sexist ideologies that they are working against and or even affording in these moments while at the same time still finding ways to be autonomous and explore their bodies in very powerful ways.

526
01:41:59.000 --> 01:42:03.000
And so those are some of the things that came to my mind with that question. Yeah, I was thinking very much about that too.

527
01:42:03.000 --> 01:42:33.000
Because it's not as though all possibilities are open. Very much about that too, because it's not as though all possibilities are open, right?

528
01:43:08.000 --> 01:43:38.000
I mean, absolutely throughout the data, people in prevalence of trauma in in this data set right and so that is something people are working out too negative sexual experiences that then they are that's informing you know their explorations as they move forward.

529
01:43:49.000 --> 01:43:54.000
So I think both of those. Was there something else? And then I mean, your question too was also just about.

530
01:43:54.000 --> 01:44:02.000
The sort of maybe the nitty gritty of tacit knowledge and how they development. And we have just so many accounts that speak to those.

531
01:44:02.000 --> 01:44:13.000
Very specific. You know, I read this thing in a novel and then I tried it on myself. You know, Damien and I realize this is what feels good, not that. You know what I mean?

532
01:44:13.000 --> 01:44:19.000
Just this really fine-grained sensory like you were saying kind of not

533
01:44:19.000 --> 01:44:26.000
Can I ask a question? Do we have time? One of the things I was thinking about, oh sorry, go ahead.

534
01:44:26.000 --> 01:44:27.000
One of the things I was thinking about, oh sorry, go ahead. Maybe. I think that.

535
01:44:27.000 --> 01:44:34.000
Of course, yes, yes. Of course you can. Have formally 2 more minutes but I'm asking if we can stay, I don't know until.

536
01:44:34.000 --> 01:44:41.000
Then 30. I think we can but

537
01:44:41.000 --> 01:44:42.000
Yeah. I think.

538
01:44:42.000 --> 01:44:56.000
Is there one at 1030? I think one I just was noticing this parallel for both of you between your interpretive ideas but then also your interpretive ideas but then also your interpretive ideas but then also your method of your interpretive ideas but then also your methodological approach, your interpretive ideas, but then also your methodological approach.

539
01:44:56.000 --> 01:45:26.000
this pause and returning to the data to make sense of it. Your methodological approach is sort of intertwined with or reflective of the theoretical ideas too.

540
01:45:27.000 --> 01:45:38.000
Actually, is my student and when she came to ask me, and when she came to ask me about this ability of coming to the graduate school.

541
01:45:38.000 --> 01:46:01.000
Her you know question is is there a way to to research a subject without categorization. And that's a big question for the scientists and I was like well but II also had this somehow you know like Not really like this categorization.

542
01:46:01.000 --> 01:46:15.000
So you like during this, ISA conference there are a lot of like extra extravagance like like so solid is extracting something out of the subject kind of thing, right?

543
01:46:15.000 --> 01:46:35.000
But without really like a mutually inducing, fitting way of sociology that was something I really wanted to do without really intruding you know the research subjects life but you know for us together be proofful understanding how we live in this world kind of thing.

544
01:46:35.000 --> 01:46:45.000
So her project really fit into my own interest but at that moment I was Just 2,015. I had no idea.

545
01:46:45.000 --> 01:47:01.000
But I have this idea of like census communist or just bacon and from the not just a rationality if we have a way of using our senses.

546
01:47:01.000 --> 01:47:15.000
You know Today's presentation I talk a lot about like Japanese or Eastern philosophy. But somehow this Eastern philosophy is based on this census communist.

547
01:47:15.000 --> 01:47:29.000
Like in your way of, Ibanisha world that before the Enlightenment comes in, human beings have a capability of sensing the world not just by words.

548
01:47:29.000 --> 01:47:42.000
Or by technicalizations or by comparison. Those are the concept that this Ocelas gotta use, but at the same time, I was kind of the concept that this cell has got to use.

549
01:47:42.000 --> 01:47:48.000
But at the same time, I was kind of rivious. No, that's not that's just the only thing I wanted to do from my own passion.

550
01:47:48.000 --> 01:47:51.000
Right. So in a way, Audi Eko and I being exploring all this relationships and finding the possibility.

551
01:47:51.000 --> 01:48:14.000
And we came to these Professor Shiminzu Hirash's, concept of bar and many of these Japanese philosophy and social sorts are not being in translated in English.

552
01:48:14.000 --> 01:48:33.000
So that's, like in the mission of really letting the world know that the Japanese way of thinking or more census communists really like allowing the differences but yet we are the same as human beings.

553
01:48:33.000 --> 01:48:43.000
The kind of concept so I really would like to have sociology have that kind of like concept. As well.

554
01:48:43.000 --> 01:48:47.000
You have something.

555
01:48:47.000 --> 01:49:10.000
I think I need making part is to change myself with between others in with her or you and you and because only this one week I spent time here I also maybe I think I feel myself changing with my I thought, also the behavior.

556
01:49:10.000 --> 01:49:35.000
So yeah, I hope and thanks to the thoughts of Bob I realized more things. And from my daily life so Yeah, thank you for attending this session to in the world of the internet from the internet and the other side of the world.

557
01:49:35.000 --> 01:49:36.000
Okay.

558
01:49:36.000 --> 01:49:40.000
So thank you as I back to our handsro.

559
01:49:40.000 --> 01:49:59.000
Well, Thank you very much for the presentations, they were really great. Also thank you very much for all the people who are participant with the questions and also by internet.

560
01:49:59.000 --> 01:50:08.000
And so I think we need a bigger applause for the session and we can continue the conversation in other places.

561
01:50:08.000 --> 01:50:15.000
The