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okay,

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can probably get started. Thank you so much. Everyone for for coming along. especially on a a Friday evening. But I think this is going to be a really interesting session. I'll start with our acknowledgment of country. So, on behalf of everyone gathered, I pay respect to the spirit of country. Here in Nam, where we are meeting.

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I acknowledged the past, and President coolen nation war injury, while Warong, as the sovereign people here the cultural knowledge holders who maintain and promote the nam aboriginal law, customs, and custodianships.

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Responsibility is the country and the people. The country continues to sustain generation us generation into the future. For all of us. I recognize the important contribution that first nations, thinkers have made to sociology, including challenges to our dominant ways of thinking.

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We thank all first nations delegates in the room today for their contributions to knowledge in the discipline.

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and so thank you so much for coming along to this session. This is one that myself and Juliana Mandich put together to advance our our thinking around some

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some agendas and topics that were of particular interest to us. Unfortunately, Juliana wasn't able to travel to Melbourne for this, that she sent her vest regards, and

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I'm sure we'll be interested to hear how the session went.

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So we're going to have 15 min for each of the speakers, and I ask that you hold your questions till the end. And we can hopefully talk across some of the themes coming from the papers, and

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yep, our first presenter is Peter, Kelly how do we

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 so how do we get the sky?

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There we go. Yes.

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 fantastic that you can make it on Friday.

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at the end of the conference. Thank you.

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All right. So I'll present the paper today on behalf of Seth. Enter

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James

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and

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It will be largely about trying to explore what scenario planning offices for thinking about futures. But first, before I do that, I do want to acknowledge, on behalf of my colleagues

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and co-authors the first nations, people who are the traditional owners of country throughout Australia, and we celebrate their enduring connections to country knowledge and stories.

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Early in 2020,

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as the COVID-19 pandemic emerged and produced multiple public health, economic, social, cultural, and political crises. Joseph Satelli and his colleagues argued that.

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as with the climate and biodiversity crises, recent pandemics are a direct consequence of human activity.

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particularly our global financial and economic systems, based on a limited paradigm that prices economic growth at any cost.

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You have a small window of opportunity, you know, becoming the challenges of the current crisis

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to avoid sowing the seeds of future ones.

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This widespread sense of planetary crises and disruption has framed the research agenda that we have been developing over the last decade. including the conduct of a place-based scenario planning project in Melbourne in the northern suburbs

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that was undertaken in the last half of 2020,

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in collaboration with the group called The In and Northern Local Learning and Employment network and its diverse stakeholders and young people. In this project we set out to develop research, informed evidence-based scenarios of possible futures for young people in Melbourne dinner north in 2,025.

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In the context of the evolving uncertainties of the COVID-19 pandemic

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key challenge in thinking about how to do the how to do that work is the problem that futures

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as unknowable counter factuals that have yet to happen and which may not happen, pose for doing critical, qualitative sociologies of education in young people.

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So our aim in this presentation to is is to explore the possibilities that a scenario planning approach offers for doing what we call the hopeful work

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it can emerge when, as Barbara Adams argues, maturity is moved to the heart of the discipline.

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the COVID-19 recovery scenarios for young people in Melbourne, in a north project was a collaboration, as I said, with the local learning employment network.

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he in the north of Melbourne for those who don't know comprises the Darrin moorland and Yarra local government areas.

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These areas occupy the traditional lands of the war injury. People of used in cul the nation. Nearly 400,000 people live in those 3 local government areas, 70,000 of whom are aged between 15 and 24.

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During August and September 2020 in the middle of an extended public health lockdown in Melbourne. the employment network conducted 34 semi structured zoom interviews with a group of key stakeholders from service providers, education, business and local government in the inner North, and a number of peak body leaders beyond the inner North.

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The employment network also identified a group of schools and youth organisations who supported us to video interview more than 50 young people

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who we considered to be key stakeholders in their own futures.

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These organizations helped us to identify and support culturally and linguistically diverse young people, Lgbtqi plus and gender, diverse young people, young people experiencing unemployment, young people from an aboriginal terrorist. They are in the background, and young people living with disabilities to have their voices.

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Young people were provided. Details of the project and details of the interview structure

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before they were given access to a an automated video link on a platform called Video. Ask interviews could be completed on any device at any time in a number of formats, including video audio and or the

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and basically we ask these 4 questions

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in this presentation, our focus is not so much on the detail of individual young people's responses to these questions

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or to the responses of the Youth Service Provision professional. In the interviews they conducted with the employment network.

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However, in preparing the scenarios that we want to talk about here, select extracts from these interviews were used in framing the place based dimensions to these scenarios.

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The choices of what to include in these scenarios were shaped by space limitations.

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What we saw is the illustrative rather than representative nature of the chosen extract from young people and stakeholders. Alongside these qualitative data sources we reviewed and analysed a wide variety of international national and local research related to the pandemic declined a crisis.

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scheduleed disruptions of fourth industrial revolution. Young people's education trained the important pathways, and they have the well-being.

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What we want to suggest is that place-based sociologies of young peoples are not common.

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Indeed, Alexander Rousa has bemoaned what he calls a wider reluctance by professional sociologists to address methods of forecasting and futures research. In this context Rusa outlines a case for the productive possibilities of deductive scenario planning for sociologists who want to engage with futures.

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At the same time, scenario planning is outside of orthodox, qualitative social science, a widely used to for session, 9 heart and a colleagues, an important characteristic of the scenario method lies

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its explicit, explicit inclusion of uncertainties.

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And it's comparison of development alternatives that could shape the course of events

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importantly for the descriptive stories that our scenarios tell about possible futures

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in this sort of approach. A scenario is a presentation of possible future situation in narrative form.

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As a rule, it also portrays causal relationships which explain how, from the vantage point of the present, we arrive

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at that particular future in this particular story.

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in the sense a scenario. Planning methodology is not about predicting the future. Scenarios are different from prognosis, because they do not set out to predict the future scenarios play themselves out in

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the midst of realities of today and mid to long-term certainties.

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The lot at all suggests that scenario planning rather than furnishing predictions yields distinct several distinct and divergent visions of what may come to pass.

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and in that way in which the lot at all understand scenario planning, we work in that quadrant of critical uncertainties trying to identify those uncertainties that are most critical, and I apologize for the small prepare, and somebody gets up to have a look.

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Uncertainties aren't ruled out. Uncertainties are plagued with and try to identify the most critical of those uncertainties in relation to the scenario that you want to develop

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in their approach they draw on what they call morphological analysis.

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This or ma, what we call ma ma, enables processes of scenario planning to identify an account for high impact.

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highly uncertain drivers of change.

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This form of analysis, as 4 primary phases identify which high impact drivers are relatively certain versus those that are relatively uncertain, and up a latter, decide which of critical importance devise a range of projections.

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describe how each area of uncertain you could play out, undertake a critical analysis, see which projections naturally align across all areas of uncertainty, and select the most compelling combinations of projections.

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use those as a basis for crafting the set of scenarios.

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Guided by this form of morphological analysis. In this project we developed 3 scenarios

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that we also framed, that we were also framed by the 4 themes that emerged as the project developed.

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Those themes are young people in their health and well being, their education and training, the economy and livelihood

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and community.

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And so our 3 scenarios were framed by the idea of

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chaotic futures, the future that we want to avoid, which describes, as we say, chaotic future in which the existing crises of a pre-COVID-19 world are amplified and become unmanageable by international, national, state, and local institutions and systems that are equipped for responding to these chaos

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a second scenario was the idea of unsustainable futures. The future we are likely to get.

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which describes in the story we told about this an unsustainable future in which the resources we use cannot be renewed, and continuing with a business as usual, approach to managing the crisis of COVID-19 will mean that international, national, state, and local institutions and systems will be overwhelmed.

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and our final scenario was sustainable futures. The future that we hope for. which describes a sustainable future in which we use renewable resources, create new ways of working together that are inclusive.

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open, and transparent, and ashamed by shared regions for so social and climate, justice and difference in diversity.

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I can give you a link to a web page that has all of those scenarios in great detail after this, and I can give you the details of the paper that we just had published, where there's greater details about all of those scenarios as well. If you're interested in following those up.

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So what can we say about scenario planning as a way and approach to doing future's research? Our engagements with young people suggest that many are looking for productive ways to be active in meeting the challenges in their communities in the world. Many are frustrated, even angry with what they see as adult thithering

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at the same time. Many young people don't don't repeat, don't see themselves as stakeholders in their own futures. They imagine the world will happen to them.

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The scenario planning methodology that we use with its explicit invitations for young people to imagine futures

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both in a wider context of crisis and uncertainty heralded by the pandemic, and in terms of what they hoped for in their own lives, provided a powerful means by which young people could run, take themselves and could identify themselves as being stakeholders in their own futures.

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Scenarios are sociological stories about possible futures. As we have suggested, the pandemic has amplified a range of crises and concerns about these futures, about young people's futures.

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These crises require that we think and plan and act in terms beyond the simplicity of being either optimistic or pessimistic about futures

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in a scenario planning methodology. The way we work with it, there is an explicit acknowledgment of the uncertainties that are associated with possible futures, particularly in the context of crises.

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The the use of morphological analysis provided a means to include and consider these critical uncertainties in a systematic way to co-construct different stories about a range of possible futures.

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But finally, we can situate scenario planning with young people with education, training, and community stakeholders as one means by which we can enact the radical politics of hope

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in the context of the crisis and uncertainty that the pandemic is a harbinger

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for Rosie Braidodier. Politics of hope emerges in our imagining of the future as an active object of desire, an object that propels us forth and motivates us to be active in the here and now.

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In this sense, hope can be conceived as an anticipatory virtue that permeates our lives and activates them.

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The anticipatory and active dimensions of this politics are animated and guided by an affirmative, posthuman ethics.

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Here the entanglements between human and more, that between the human and more than human.

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the materiality, vitality, and imminence of life and death.

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and an acknowledgment of the profound inequalities and injustices that characterize what radar he calls the convergence of the fourth Industrial Revolution in the 6 mass extinction.

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You tell us to tell particular stories from the midst of the pandemic about these futures.

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At the same time we can imagine that elements of different scenarios are possible

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or probable, or likely

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all scenarios emerge from uncertainties. In the next 5 years. These uncertainties will not disappear

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in this sense, and in these contexts scenarios can become tools for sociologists of youth and education to stay with the trouble.

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to think with plan for, and to take action in relation to crises, disruptions, uncertainties. and the imagining of the futures that will shape and be shaped by young people.

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Thank you so much, Peter and Next, we have a presentation by

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by Schultz. And let's just

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I want to make sure that we. So I might just try. And

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manuel Schulz: Hi, can you hear me?

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manuel Schulz: Yeah, we can hear you.

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Hi, welcome! Thanks very much. Thanks for the invitation.

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Thanks so much for joining us. We're just We're just getting your slides on the screen and I'll click through them. Please just tell me when you'd like me to change the slide.

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manuel Schulz: Okay.

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manuel Schulz: So just perhaps for for all the people in the audience just to let you know. I'm blind. So I'm working with a screen leader software. And for that, I use my computer to read out my keywords.

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manuel Schulz: So for me, it's sometimes a bit difficult to switch the slides at the same time in in remote presentation. So so you're also trying to do that for me.

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you can move it. Yeah, yeah, perfect. And I think it's a little bit. Is that loud enough for everyone? It seems to be quiet.

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Sorry for it with us. So it's making the sound a little higher.

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manuel Schulz: Okay, I can try also to speak a bit louder.

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No, no, that's actually perfect. So welcome we have Manual Schultz, speaking next Manuela, hand over to you now?

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Thanks very much.

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manuel Schulz: yeah. You can see the the title of my presentation in the existential vein of ignorance. Principles of the neo phenomenal logical theory of justice for the century sounds of the pathetic to choose a time, or what?

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manuel Schulz: It's a I mean. Yeah, thanks very much for the invitation, and perhaps some comments addition to the the background of this presentation.

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manuel Schulz: I worked during my Phd. With an approach which is called you from the minology. I will say some some things about that in a minute.

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manuel Schulz: and motivated by some observations during the pandemic situation. they grew up in a perspective that I would like to present to you.

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manuel Schulz: These are some conceptual and rather rough

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manuel Schulz: ideas that I that we present which is grown during the last years, and there is a kind of work in progress.

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manuel Schulz: But if anybody is interested to collaborate on this topic between 2 contacts

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manuel Schulz: next slide, please.

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manuel Schulz: You can see the the the structure of my presentation. Of course I will give the thought introduction.

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manuel Schulz: I'm sorry. Second step is about the neo phenomenon logic, the theory of subjectivity.

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manuel Schulz: Then I will go for a moment to the concept of original position of John Rolls. and then I will bring it to the it's like this.

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Yep.

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manuel Schulz: yeah. As already mentioned. the the presenter's thoughts derived from an observation that I made, especially during the first lockdown in Germany in 2,020

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manuel Schulz: erez agmoni. They have been strong expressions of solidarity, people standing on their belt and needs on their windows, giving applause to to the nurses and the stuff of supermarkets 150,

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manuel Schulz: and the word of systemic, relevant professional groups became a kind of common sense in that time.

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manuel Schulz: What people claimed in Germany was a better payment and better working conditions for the staff and hospitals and other sectors of so-called systemic, relevant professionals.

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manuel Schulz: We need this was the public opinion more or less to transform fundamentally with the sector of social reproduction.

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manuel Schulz: the key categories for this transformation should be so sustainability in the sense of being prepared for problematic and exceptional situations, and, of course, offer dignified working conditions for people who expose themselves in an extraordinary way to threaten circumstances

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manuel Schulz: for me to be honest, this was a bit surprising. because already, before the pandemic, we had wide range of studies which complained these aspects of an overloaded system of that, for example.

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manuel Schulz: So the maintenance of this presentation is

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manuel Schulz: that this phenomenon that so many people are all of a sudden realize that we have a serious problem in the field of social reproduction, and only be understood as a kind of effective inside.

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manuel Schulz: It was another result of reflection and deliberative evaluation of the amount of scientific knowledge that we had

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manuel Schulz: in country.

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manuel Schulz: The experience of being subjectively affected, of the Russian rationally already known, grievances revoked a kind of effective but reasonable insight of how to organize social

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manuel Schulz: instructions of reproduction.

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manuel Schulz: and the question for me was how to understand this, how to deal with this theoretically.

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manuel Schulz: and how to use it, perhaps also for

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manuel Schulz: the transformation

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manuel Schulz: next slide, please.

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manuel Schulz: Yeah.

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manuel Schulz: yeah. The new phenomenology, as I said, and the which I worked in my Phd. was developed by a German philosopher called.

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manuel Schulz: He died in 2,021.

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manuel Schulz: This phenomenology refers to the sphere of voting sensations in German livelihood. and the idea is that

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manuel Schulz: subjective experiences, like hunger, joy, fear, or desire, are ways of involuntary self-sencing, which should be taken as the episode epistemological ground for any investigation.

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manuel Schulz: I will pick out just one aspect of this highly elaborated system of philosophy that how much it's developed and the aspect that I want to pick out is the aspect of self-consciousness.

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manuel Schulz: Schmidt criticizes the classical understanding of self-consciousness.

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manuel Schulz: Basically, it is understood as the identity of subject and object, and you find this

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manuel Schulz: the German. It also does a manual account, or you and what we've finished it.

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manuel Schulz: Self-consciousness has been regarded as deeply connected with our capability of reflexive thinking.

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manuel Schulz: I think, therefore, I am. You certainly all know this famous sense of the of the

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manuel Schulz: but Schmidt asks, Who's the first? I in the sentence, you know, because we have 2 times I I think, therefore I am. And should it ask you the first I in the sentence, and where do you know about it?

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manuel Schulz: So Schmidt develops a two-dimensional theory of subjectivity along phenomenological observations

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manuel Schulz: you distinguish

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manuel Schulz: 2 forms of subjectivity is strict, and the position of subjectivity.

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manuel Schulz: the strict subjectivity of cures involuntarily by following being bodily affected up from birth. There is a self knowing of itself in the sense of an existing entity.

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manuel Schulz: and the way of experiencing it is being bodily affected by anger or your design. So

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manuel Schulz: strict subjectivity is the kind of subjectivity that anybody of us has, and that proceeds up from birth during our whole life, at least during the

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manuel Schulz: situations where we are like.

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manuel Schulz: The very basic idea is that in experiences like joy via hunger, and so on. And the question, Who is the affected person doesn't make sense?

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manuel Schulz: It is undoubtedly clear.

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manuel Schulz: Who is this effectiveness about. Let's argue Only on the base of this we are able to unfold what he calls position and subjectivity.

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manuel Schulz: The letter on this, of course, well, quite well known as George. How about me, for example, investigated from an empty

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manuel Schulz: on this level of positional subjectivity.

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manuel Schulz: I learned to comprehend myself, as, for example, a sociologist, a male, a German, or a 38 year old person company.

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manuel Schulz: In summary, one could say that while strict subjectivity derives from the experience of being person, and the effective position of subjectivity arise from our capability of reflexive thinking and the whole dimension of internal and external attributions.

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manuel Schulz: Shortly we can distinguish these 2 forms as a consciousness of who and the consciousness of what

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manuel Schulz: coming to the next slide. Please.

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Yep.

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manuel Schulz: most of you certainly know the theory of justice of John Rawls. I will make it quite short, and only pick

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manuel Schulz: one or 2 aspects of that.

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manuel Schulz: The key idea is, of course, that a set of rules and institutions of a society is justifiable if anybody of us can agree to it independently from the concrete social decision that one has in society.

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manuel Schulz: For this purpose he develops the concept of the mail of ignorance.

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manuel Schulz: and the idea is, of course, that we should evaluate the rules and institutions of society by imagining that we do not know where we do stand in the social hierarchy.

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manuel Schulz: This by abstracting from all categories social categories like race, gender, economic status, and so on.

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manuel Schulz: By this, by this thought experiment we should detain a kind of original position, as well as turned in, from which we can supposedly evaluate objective. Whether society is justifiable or not.

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manuel Schulz: It is important to highlight that this, the original position, is not free from interest.

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manuel Schulz: contrary behind the veil of ignorance. We have a kind of basic interest in the universal interest that can be termed as an interest of an institutional security.

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manuel Schulz: Without this institutional security we would not be able to follow our concrete interests of daily life which are connected with our social position.

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manuel Schulz: So if the veil of ignorance has left, then we have interests, and without this institution of security wouldn't be able. You wouldn't be able to realize that.

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manuel Schulz: of course, as most most of you certainly also know they have many people criticizing this approach. especially because this is merely a thought experiment.

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manuel Schulz: and the original position is hardly attainable. In this way

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manuel Schulz: I come to the last step, we will. I will combine these 2 perspectives next slide, please.

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Yep.

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manuel Schulz: Well, if we put these 2 figures together, then we can say that experiences of being threatened by a virus, for example, or in case of climate change, by floods or wildfires, reminds us to a kind of original position in the sense of John Lawrence.

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manuel Schulz: Considering this, the basic interest can be reformulated as a basic interest of an exist existential security.

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manuel Schulz: This model finds its empirical base, at least in Western society. In the observations of pandemic situation it is described initially because the collective concern of not being treated in an overloaded hospital

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manuel Schulz: arises as the expression of this existential. an original position.

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manuel Schulz: existential interest for original precision.

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manuel Schulz: In such situations we are brought back from the reflexive generated level of position and subjectivity, and are confronted with our existential interests

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manuel Schulz: independently from all forms of ratification which society it.

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manuel Schulz: This means that in situations of being effective personally

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manuel Schulz: by threatening situations, we develop a sense for the question how society should be organized, the sector of social production.

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manuel Schulz: and this in the interest of all, more or less, because nobody knew. during the pandemic situation will be the next effective.

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manuel Schulz: My thesis is then

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manuel Schulz: such a new phenomenological rereading of Tom, you also might have to develop an empirical, founded theory of justice.

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manuel Schulz: It seems that the current global situation, with its money, full dynamics of prices, unfolds what I would like to call an existential day of ignorance, by which nobody of us can can be sure that he or she won't be affected by it.

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manuel Schulz: This experience, by by this experience of being effective person, I mean, seems to be relatively more relatively new, at least for people in Western society.

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manuel Schulz: because before that, at least in in Europe, I often have the impression that most people think well, these are all big problems, but it it is not related directly to my daily life. And this has changed or is changing. Currently

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manuel Schulz: and especially this, this, this transformation of experience may serve for just a theoretical debate

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manuel Schulz: of how to to, to how to deal collectively with the global challenges that we currently facing.

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manuel Schulz: That's it. Thanks very much. And I'm looking forward to this.

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Thank you so much.

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Right

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here.

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and next up we have Ash Watson.

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17,

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the

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Hi. Everyone also thank you for coming to a Friday evening. Slot. I'm a researcher. And.

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generally speaking, my work looks at how people live with digital technologies.

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And over the past few years this has included researching. how people use tech at home to get through the pandemic lockdown periods in Australia. and more recently, how emerging tech, such as AI is being rolled out

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how, within the first intense years of the pandemic common and novel digital technologies have become increasingly essential in many people's everyday lives.

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And especially because of the vast changes achieved during covid. this huge hybrid conference is a great example. A digital tech is seen to promise a future world that is more inclusive and accessible and more manageable

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across community sectors, business, all levels of government. We're seeing a really intense material investment in digitalization and an intense effective investment in change and in digital tech as the essential stuff of the future.

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Whether or not these things materialize in the ways that they're currently imagined to. Now. These visions nevertheless, set us on a very particular kinds of paths.

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and our progression down digital paths is accelerating. And so a really important issue for us to contend with now is digital exclusion.

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So this is where my research is now heading to doing research with people who are experiencing digital inequalities and exclusion which in its most simple terms, can be defined as having difficulties easily accessing, affording, or using the Internet

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as some really great work is being done in this space, including research, which focuses on improving accessibility by informing the practices of telecommunications, companies and Internet service providers.

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And what I recently started doing is begun piloting work that aims to engage with people facing digital exclusion, to understand how they already deal with living in a digital society today to see what we can learn from their experience and expertise.

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and how they anticipate being part or not of an increasingly digital world.

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So I'm interested in eliciting in close, attentive, and sensory detail people's experiences and expectations about the future, how they already anticipate change today to understand the impacts of current crises and digital acceleration on people's sense of belonging within society.

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as the title gives away. I bring my joint background in creative writing and in sociology to this work. So I write sociological fiction myself. I'm a very keen advocate for other academics to write in more creative ways, and I've used creative workshops and methods like story completion in previous projects to understand how people feel about and make sense of things like digital privacy.

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And so my paper today is a methodological paper so focused on using fiction in research design, rather than sharing empirical findings. and it focuses on the fiction based methods that I'm currently piloting for this research on exclusion and belonging in digital futures.

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A brief summary of what I'll speak to a bit about where I'm coming from in terms of thinking about the future. fiction based methods. How I see these feeding into a really generative sociological imagination.

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a few details about the pilot workshop design and my approach, or what I look for in doing this storytelling analysis.

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so the future has had a really long focus in disciplines like psychology. Already researchers have have tried to understand how people view the future to understand it, its impacts on things like individual motivation.

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Mit Ctl, and as we've heard about already today, and in the great futures sessions that have happened all week. And there's now a really strong sociology of futures happening as well to look at the impacts at the kind of social socio cultural level of our perceptions. One.

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some of the big concepts, of course, very popular at the moment are things like the socio-technical, imaginary brand, and Michael's work on The Sociology of Expectations.

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Michael's work on the Tensions between big and little, futures all the everyday ways that people imagine and engage with the futures that they imagine for themselves. versus the big kind of corporate business government imaginaries that we see featured in things like policy documents and advertising.

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 bringing

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the kind of background in in digital tech. research. I'm particularly interested in the kind of mundane and everyday technologies that people like Sarah Pink focus on

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and I love and always return to the kind of motivating calls in Rio Benjamin's work about the urgency for us to engage with and produce new visions of the future that are more socially just.

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So when I talk about fiction based methods. I'm talking about using fiction in

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in a in a few different ways. there's kind of a tradition in arts based research of researchers writing fiction as an arts. As I said, art space, I'm approached to generating.

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the research materials and data. What I'm talking about in this work is engaging research participants in creative writing.

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The things that I am interested in eliciting from engaging participants in doing creative writing themselves.

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is by looking at the different ways that people write characters, or the kind of in interiority of characterization, can help us get a sense of how people make sense of reflective subjectivity, or how participants reflect on their own selves as a subject, and other people as subjects, as people with very rich interior worlds and motivations and relationships themselves.

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Things like fiction-based methods, I find, are a really really generative way to get out this ancillary life of understanding how people perceive and feel about things beyond events they've personally experienced. I I found this really useful in talking to people about things like data privacy. When we see really dominant narratives in the media about what's important in in data, privacy, and who matters

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and that kind of can resolve in people's everyday lives in different ways to those, to these big, dominant media narratives that we see and in my experience using things like fiction-based methods is a really nice way to get to some of those more nuanced understandings and feelings.

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Fiction is also a really great way, I think, to attend to dimensions of affect and materiality by really building up

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the detail of a story, we can get a sense of how alternative and other worlds can feel.

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Another thing that I really like. Especially is the sociological technique is that fiction, as a form allows things like a multi-scale view. So it helps us develop and play with and interrogate things like perspective through different narrators, or how a story is told.

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the ways that this connects the kind of futures, research, and the fiction-based research into what I see it feeding into a really generative sociological imagination is that these are methods that that are very lively. They're embodied, and they're connective. What I mean by that is, they necessitate putting

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real feeling people in the places with relationships with other people and giving really kind of

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careful and considered attention to making a fictional world feel real through that we can get a sense of what are the things that are connected in those relationships? what do embodied experiences feel like, what are the different ways that we can articulate that

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through writing?

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It's also a really useful way to make sense of context in really careful detail the context of things like when and how we use different digital technologies. the different relations and dynamics that are totally that figure in those different engagements that we might have with digital tech

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 and then bringing the sociological imagination to how we might work with fiction. the the way that Mills writes about this imagination is, it is necessarily situated. It's not kind of an abstract thing that we all tap into it something that we have and develop and want to cultivate as sociologists as people. in there. There's a really important dimension of that is about it's a way of relating to other people to understanding other people

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mit Ctl and understanding the wider world that we live in and share. There's also really essential creativity in the way that Mills articulates what this imagination is and what its purpose is, 150.

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So in the workshops. that I've been piloting that use creative writing. This is a very brief overview of some of the steps or the activities. So the way that I explain workshops to participants is that it's like a creative take on a focus group.

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most participants have, like a a relatively good frame of reference for what's involved in a focus group. So I say, rather than I'm bringing questions for you to discuss of me to pose to. I bring kind of prompts or activities for you to complete. We spend some time on those and use those as a basis for for group discussion. not with an aim of kind of reaching shared understandings or

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kind of shared definitions of a topic like you might in a focus group. But With the intention of kind of bringing diversity and kind of not settling on, unnecessarily shared or agreed upon definitions and understandings of things.

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the the way that I start a workshop is like, get people to do free writing as a warm up This is setting a timer. Giving people a piece of paper or a blank page on a laptop and saying And usually so with 1 min we might build up to say, 5 min

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encouraging people that the only purpose of that time is to put pen to paper and to not stop writing. This is a very just introductory kind of embodied warm-up exercise

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and also shows participants in practice that it is about the process of of the of the writing within the workshop rather than the outcome of what they producing. So the free writing is not writing that they have to read out and share with others in the group, or that I'm taking copies of to analyze. And it kind of just gets people into the flow of being creative and feeling safe to be creative in a group setting.

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then I bring some story. Completion sets in, as I kind of practice run of starting to build up a more cohesive story. I'll share a prompt on the next slide and unpack what that means a bit.

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Once people have some kind of initial stories that they've written, we then do some more kind of open ideation and discussion as a group so sharing the kinds of themes and characters and stories that people started writing together in response to the prompts, using those as jumping off points to discuss what kind of issues have come up. What kind of stories are people starting to write

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from? Then we build into more supported and focused individual story creation.

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These are 2 of the prompts that I use in a pilot workshop. with some supported colleagues and enthusiastic students. I gave people a longer series of prompts, and these are the 2 prompts that everybody in the group either did one or the other of

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I drew the overall list of prompts from some of the common examples of emerging and novel technologies in Australia at the moment.

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So the first one agriculture is a huge area of AI innovation in Australia and in other countries. in the second prompt, which talks about smart home systems. Also a huge area. in Australia, people starting to actually engage with technologies like these.

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I think another Prom, that that nobody picked was one about a delivery, a drone delivery driver in a city.

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When we talked with the people in the workshop, about

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why they picked the stories that they did, and then how they started to respond to the prompts. It was a really nice way to start to get a bit more about their own backgrounds and understandings. everybody picked a story and initially started writing about a place that they had been.

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So people either wrote about, say the home that they grew up in and imagined it with new futuristic technologies. That was a really nice way for us to start jumping into more personal details about people's backgrounds. where they grew up, where they lived, what kind of family they had, what kind of technology they could afford to have in their households, how they might imagine that into the future.

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Similarly, with the agriculture. One, somebody imagined their brothers, farm and kind of took a very familiar setting into the future by imagining what would happen if they brought technologies into that setting.

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what am I looking at when I'm looking at the narratives and the discussion? So From the workshops I take copies of both the finished stories that people are happy for me to take and analyze and also record the discussion which is important. So within the narratives themselves. What I'm looking at to to understand is the shape and the implications of the norms and values present in the types of stories that people write.

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I'm interested, as I said, not like a focus group where you might try and elicit shared understandings of things. I'm really interested in the details of their interpretations and diversity across their different interpretations.

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and also, I'm really attentive to things like perspective kind of who is telling the story, who's kind of in a monologue and in a world do we get to hear from how to voice and power, drive the narratives forward as kind of a key point of narrative tension. and then within the the group discussions that surround the process of story development.

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I'm interested. in in things like anti-resolution. how do people reach different kinds of stories and envision? Kind of multiple. ways for stories to go spring off

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and also especially with stories that participants write, knowing that it is to be published, or to become kind of, read potentially by other people. there, how they consider things like purpose and audience.

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I'll leave it there. Thank you.

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Hey, And now we have

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a final presenter who is online. So to see that set up.

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Çiçek Üşümezgezer: Hi, everyone

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I welcome? thank you.

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We have a C check. And you're going to be. Would you mind sharing your screen so we can.

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Çiçek Üşümezgezer: Okay.

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Çiçek Üşümezgezer: no firing attention.

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No worries.

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Çiçek Üşümezgezer: Yes, it's something like this.

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Çiçek Üşümezgezer: Could you see it?

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Hi, yep, you've been using it.

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Çiçek Üşümezgezer: Okay.

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yeah, there we go.

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Perfect. Thanks so much.

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Okay.

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Çiçek Üşümezgezer: Hello, everyone thank you for being here.

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Çiçek Üşümezgezer: I feel more likely that my presentation comes after us. Because I my, I think it's on the question why, Rather than how, in fact. So I'm going to stick with my text. And mostly if it's okay with you. So let's begin.

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Çiçek Üşümezgezer: And from new material zoom, and to object oriented to this from spec to rails into network. Actor Terry, a range of current theoretical debates change the established imaginary that concedes of more than new bodies and non-hom, not human objects as well. It's given immobile and predictable, and that conceives of life and matter as a position with binaries.

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Çiçek Üşümezgezer: hey? They invite us to take seriously the non-human of Texas agents. Actors act on, and non human networks that we are part of.

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Çiçek Üşümezgezer: just made up

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Çiçek Üşümezgezer: of

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Çiçek Üşümezgezer: in order to compare the environmental crisis we are facing, and the social and political problems that are end up in it

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Çiçek Üşümezgezer: to share the imagination that I'm having objects. I'm up to. What of vitality and performative agency there is a significant trend, considering both, and the pandemic scenarios for this thing, which consists, lastly, of disorder, disorientation, unpredictability in compensibility, and the extinction of more than human words.

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Çiçek Üşümezgezer: This presentation, I argue that this is a post human imagination which can transform our understanding of the political, ethical, and ecological issues of which we are part, can also be taught of as a cinematic organization.

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Çiçek Üşümezgezer: and thus the issue is not so much how posthumous it theories are suitable for analyzing certain things, but

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Çiçek Üşümezgezer: how they can open up space for understanding what is a particular material engagement that not only has material consequences on the road, but participates in. We structure in the world.

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Çiçek Üşümezgezer: If we do not, as is often the case adopt the conception that places the so social science. They like hierarchically. A a board is no more, and sees it in a value through the interpretive mediation of social sizes we can consume of cinnamon, and not as a kind of representation of bank, but as a real, and it's potential for a word making

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Çiçek Üşümezgezer: as such, you know, it's a medium that can provise. the stories of being in the words of relating to the word of being as possible, for it's a and deep in our understanding of being with.

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Çiçek Üşümezgezer: Of course I should not. That's a disclaim does not completely ignore the histories of neglect, instrumentalization and deprivation of non human objects in cinema. It's merely a an invitation to pay attention to this, a non-human time.

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Çiçek Üşümezgezer: a or more than human potentials cinema, such as cinema to communication. I can't inspire, so to to reinsemble as a good mother, to say I do social in and more inclusive way.

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Çiçek Üşümezgezer: It's presentation. I try to reflect on this possibility, and for the E. For when we consider the capabilities that's anybody, the inclination of cinema towards the more than he a more more than human? The witness that you know can open us a open us up to a complex and a clear word. And don't we? An inexhaustible richness, as in the Jennifer. Pay our use, I believe that is not the growing and social. It is converting a camera from each other in recognizing this multi month, not to the end not saving it.

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Çiçek Üşümezgezer: not only a but also in trouble. Times

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Çiçek Üşümezgezer: although I don't think that is

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Çiçek Üşümezgezer: so, Muslim, and human sense of the imagination is specific to a particular genre. It seems possible to argue that her cinema account is, speak to our post human experience in much more direct way, since it's almost always starts from an auto, is go on uncertainty at the same time, for you know it seems more open to not human, but is an effect that other genres, even if

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Çiçek Üşümezgezer: and it is often less comp compassionate towards these bodies, while at the same time recognizing and conscious that multiply the its role of non-human objects by not making them fully compensable and penetrable. But what's rather done but rather than multiplying their visual through a formal and narrative choices that is part to other than as tab sales and no way of.

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Çiçek Üşümezgezer: and I'll take a look at how this

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Çiçek Üşümezgezer: is, also an important for the and and how has achieved this? A unique way? Me to Scott? It's got toological examples from her cinema and the world of boards from A. 1953, and and a annihilation from 2,000

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Çiçek Üşümezgezer: 18. But before embarking on this and they were a perhaps it would be appropriate to focus on this trouble time they are in, and how we can, how we can hope to benefit from me comes to the ring our sociological ways of knowing and acting in this trouble. So I'm with fiction and from thinking, with fiction, cinema, and especially a horizon.

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Çiçek Üşümezgezer: It can say that what's mar this time in which.

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Çiçek Üşümezgezer: deep understanding of the and time, almost between the human and the

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Çiçek Üşümezgezer: not human, has become a matter of life and that, and which seems to be in need of other alliances, networks, ways of lowing and acting that can be built around this understanding. And on the one hand, it's the pessimism of experience and notable in panding absolute destruction. And it's a it's over

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Çiçek Üşümezgezer: And so, on the other hand, the refreshing possible to that, that on sustainability of human exceptional zoom somehow makes itself. But in all disciplines

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Çiçek Üşümezgezer: it's relatively new, and in the sense, essential attention to non human beings, and what's human beings are made of is not a compass and compass into register to include the neglected.

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Çiçek Üşümezgezer: that it's an attempt to make sense of the word differently, one that exposes the the disciplines, a deprived of their customer. It's the horizontal foundations, and, as far as, besides the true encounters between youons to a way of being knowing, acting that is not anthroposcentric, and it's engaged with an it's possible for the world it's 6 to understand.

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Çiçek Üşümezgezer: and that starts from a on top of that to not fix in cost species, hierarchies to the extent that this implies a

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Çiçek Üşümezgezer: a organized early alienation from the dominant values. It also means that one is willing to abandon what one has always learned, and and even to fail, and the posthum on a material turn, and therefore for us abandon what we have learned to encounter the unknown by raising to the monks for ethical engagement with the unmovable, or the on the at first time, as well as by disrupting the convention structure of knowledge.

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Çiçek Üşümezgezer: as Donna Harway points out in times of emergencies such as today and most of us time to address problems such as securing an image and feature preventing something looming, that in the future from happening clean up the present and the past, and to create a picture for a future generations.

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Çiçek Üşümezgezer: Against this investment. In feature, however, Harvey is suggest learning to stay, stay in trouble by continuing to fortunate alliances together in a damage board.

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Çiçek Üşümezgezer: Obvious and her are important, as Morton says, because they compare

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Çiçek Üşümezgezer: our call. Oh, passionate Co. Existence! To go beyond

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Çiçek Üşümezgezer: the emphasis that living in hard times brings it requires a and a of being with that is hard to deny is that we have really a strong motive in ecologically oriented post human debates, and of course, in her cinema.

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Çiçek Üşümezgezer: In these times, when we can no longer easily deny that being means means being with and taking complexities into account is inevitable, and thinking, together with horrors in a way that highlights both our entire dependence, which we do not want to think about.

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Çiçek Üşümezgezer: and the insistence on thinking about the complete, the unthinkable, outside of human comprehension and non-human, and maybe one of the ways we can remove other words and features that can live together without being free from trouble, as if it's the genre.

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Çiçek Üşümezgezer: and care for living, being, or dying with, for the wants to be the and are able is a purely ethical matter.

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Çiçek Üşümezgezer: If, as Karen Barrett, I use our enabled to to prevent the rationality, the perversion to madness, that we fear in the hope of it more or deliberate, enables rather than mitigates our responsibility. Then we can try, and to Horace no more like a coach as an ethical resources.

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Çiçek Üşümezgezer: because, like ecology, it's multiplies the possibilities for talking about experiencing this uncomfortable negative dark issues and effects. And that brings as possible and tear into being that make our entire. But

335
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Çiçek Üşümezgezer: is that undeniable?

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Çiçek Üşümezgezer: So our experience of the on 2% and all right. And our experience as a spectator. Of course, Noma and fold upon each each other according to you, Asian Techer, and who tries to explore the relationship between Phil Philosoph and her

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Çiçek Üşümezgezer: through the motive of the unsinkable board. The work is increasingly on. Think about a world of planetary disasters emerging by pandemics, tectonic shifts, strange weather, all the ranks se escapes, and the to always looming threat of extinction in spite of all daily concerns, once and desires. It's increasingly difficult to compliance the world in which we live and of which we are part.

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Çiçek Üşümezgezer: It's confirmed. This idea is to confront and absolutely to our ability to adequately understand the word at all an idea that has been essential multiple to horizontal for some time.

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Çiçek Üşümezgezer: the I'm thinking about the the of the work brings to the social science, Closer to fiction, to the speculative and the horizontal is

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Çiçek Üşümezgezer: perfect for this, because it's offers another language for thinking at the unthinkable. So this. So we seem to need to have the speculative fiction to think about. In fact, many names which in the line of post human torch especially.

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Çiçek Üşümezgezer: say, you need potential to open up to the now, I'm just anthropocentric and more than human ways of acting and knowing, in thinking, with fiction and speculation

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Çiçek Üşümezgezer: all the locked driver, they through cinema or a and or a horizon, and the line of thoughts seems to be open to learning from fiction to experience experience through fiction

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Çiçek Üşümezgezer: according to John Law. for those of us engaged in the social sciences, the complex, the of events and processes arises, not because they are technically difficult to grasp, but because they necessarily exceed our purpose to know. And this requires creating metaphors and image for what's impossible or barely possible, unthinkable or almost unthinkable

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Çiçek Üşümezgezer: today, if we see that the disciplines are, do to fail to know the world by like relying on all habits, perhaps we should be willing to port new links with in the source science and the troubled imagination of ours in the moment it's ability to create such metaphors and images that it's opens openness to, to the UN thinkable complex, the entertaining stories beyond the human

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Çiçek Üşümezgezer: and her imaginations. It does not deal with things which are better electricity, new technologies, nuclear radiation or global global warming that are widely distributed in time and space spaces in the sense that they are not me over there they look at

346
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Çiçek Üşümezgezer: it's it's processing temporalities that are profoundly different from the human scale temporalities they are used to and like. There is some objects of knowledge

347
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Çiçek Üşümezgezer: that are the detectives from our everyday experience of them. Horizontal things about such a hyper object in in I hide effectively, always with a paranormal or monsters, access and narrative and formal access and access that produces very real material because it's I terribly

348
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Çiçek Üşümezgezer: use my time. I'm going to stick with it the image of lights in to a of 2 different a period. So

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Çiçek Üşümezgezer: thinking about the the extinction and feature, or thinking about other feature is always political. This is often why the world of war and the American side sci-fi horror. Cinema of the period in general is often seen as conservative, because the initial order is ultimately redeemed.

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Çiçek Üşümezgezer: How they were the conflicts that are touched on in this phones, even if all it to be slept on the direct later on, are both difficult for us to comprehend, and honest from the field of representation, and the principal hep ending is not capable of eliminating the effective correspondence of these encounters.

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Çiçek Üşümezgezer: and through this we experience in a high, embodied way that emotional, political, and ethical choices and positions are required to survive in trib of words, and with what emotions we can engage in this

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Çiçek Üşümezgezer: and the reading protocol of eschatological horror films, and often it tries to explain what the appearance of a payment threat is really a metaphor for. But the light tells us that's whatever it symbolizes shimmer or Marshalls. In those films. It's clearly sticks and disturbs a both to frame and bever.

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Çiçek Üşümezgezer: In both films we are radically and engaged in an environment we are not familiar with it, with others, with very unfamiliar lights. It's lights, in fact, it different from what we know. It's becoming light in this sense, relating a a familiar way to the lights. That was a central metaphor of law, with long, long before the enlightenment, and embodies in investment of social itself, to eliminate, to enlighten green lights.

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Çiçek Üşümezgezer: what does not work to eliminate the unsinkable. But our sense of help us experience a It's material effects and bodies are going to. Yeah. And so, I'm and attached to a short video that you can have a rough idea

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Çiçek Üşümezgezer: of this luminous atmosphere. And the non-human centered and landscape, That's like it. Some creates here, and lights brings up us to, not clarity in this famous, the camera, which is not only caught up in human stories as a privilege subject, it creates spin where it's very. It's all. All. The much does not fall on the human being

356
01:04:58.870 --> 01:05:21.769
Çiçek Üşümezgezer: here the visibility of non-human objects increases. The most flies, or to you can hear, our keys are questioned. for example, in the world of voice human. So while not because of the super white male human, that's because of bacteria in symbiosis between humans. But then with 2 Martians in this sense, in the case of developing new commonalities, the human being is always more than human.

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Çiçek Üşümezgezer: becoming is becoming, which end as it cosmic her, like in inhalation, make clear. The human being is not unique on scale, of course, in she has come to rely on, but extremely insignificant, or maybe an unknown.

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Çiçek Üşümezgezer: With this words overflowing with gaps for for us these contradiction irregularities, and more like human bodies and and effects. I believe that we can develop, and it's hard to inspired by a video assist, or at the horror movement teammaker, who generally to generally realize on a pre existing material, but organize them in a creative and effective way.

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Çiçek Üşümezgezer: I propose to include and multiply it. This situation, in my multiple relation, irregular excess of more than you will emits, and so in our work, and not to be afraid to get sociological in imaginations, in trouble, in trouble times. Thank you so much, and for for a terrible time, using.

360
01:06:19.900 --> 01:06:21.420
Thank you so much.

361
01:06:22.640 --> 01:06:29.390
So that's all of our speakers. I'd like to invite everyone to

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to come up now, so we can take some questions and have some discussion.

363
01:06:34.280 --> 01:06:39.509
and Seth and James no pressure. But maybe, would you like to come up as well

364
01:06:39.530 --> 01:06:41.510
you open to if you'd like to?

365
01:06:49.070 --> 01:06:51.799
I just put this on to gallery and

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for our colleagues that are joining us online. If you have any questions, or if you're answering a question, please just unmute or put your hand up. Put it in the chat, whatever you prefer.

367
01:07:06.080 --> 01:07:11.660
So You've got the microphone down there. Does anyone have any questions for representers.

368
01:07:16.500 --> 01:07:22.250
I got lots. So you don't ask anything. Then it is going to have to deal with all of my questions.

369
01:07:27.150 --> 01:07:29.300
Okay, so be it.

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01:07:29.370 --> 01:07:48.719
Then I'll start off with chronological. So to to Peter and his collaborators. I know that you You told us that we could find out a bit more about the scenarios in some published work, but I'm hoping that you'll indulge me and tell us a little bit more about them. Now it's and quite curious.

371
01:07:54.380 --> 01:07:57.179
That is heavy.

372
01:07:59.380 --> 01:08:03.880
it's interesting in terms of the presentations that followed

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in terms of thinking about telling stories about our presence and futures.

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Scenario plan is a particular problem storytelling.

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And in this context there was a particular form of storytelling that had to connect to

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State called the collaborative partners, who had

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as

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a State Government funded organisation had a particular grief about young people's futures, young people's employment and

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 And so

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the research that we did was explicitly trained from the outset by the idea that we would tell 3 possible stories about

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which, anyway.

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01:08:50.630 --> 01:08:58.930
generation, 3 possible stories about what in a Northern Ireland would look like for young people in 2,025,

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and

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01:09:01.070 --> 01:09:04.119
they needed to be research based

385
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 from where we were. They were to be sociological, but we wanted to frame them

386
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by using young people's voices, but also the the research that was being published at that time by the Oecd Imf, the World Bank.

387
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So

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01:09:23.660 --> 01:09:29.389
people that you were talking about the organizations that you were talking about. They tell big stories about futures

389
01:09:29.850 --> 01:09:34.409
 But then what we were young people thinking in

390
01:09:34.430 --> 01:09:36.080
needs to walk down

391
01:09:36.180 --> 01:09:40.059
about both the presence and their futures.

392
01:09:40.180 --> 01:09:44.609
So the 3 stories try to bring those different elements together

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the way we frame the meeting.

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They start out with the big stories about big futures.

395
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and

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01:09:52.610 --> 01:09:59.270
we tried to invoice both to young people in the North. The young people who spoke to us and spoke about

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very distinct.

398
01:10:00.780 --> 01:10:04.619
and also a range of other State offers, and we did that

399
01:10:04.800 --> 01:10:06.020
automatically

400
01:10:06.440 --> 01:10:08.510
through these, that

401
01:10:16.330 --> 01:10:25.530
 in terms of publishing that sort of work. What is interesting is that

402
01:10:26.650 --> 01:10:29.109
we were rejected 4 or 5 times.

403
01:10:29.560 --> 01:10:32.460
because the stories will be to the

404
01:10:33.300 --> 01:10:34.050
hmm.

405
01:10:34.190 --> 01:10:39.239
 the stories were fine in the in and north with the State.

406
01:10:39.600 --> 01:10:40.320
Yeah, we can

407
01:10:40.490 --> 01:10:44.990
the community like one of the best stories to be much more analytical.

408
01:10:45.440 --> 01:10:48.180
So I like

409
01:10:50.260 --> 01:10:58.789
the idea in the number of subsequent papers about what a sociological imagination for the entropy scene I provided by forms of storytelling would be possible

410
01:10:58.970 --> 01:11:01.259
what we can tell stories.

411
01:11:01.780 --> 01:11:12.609
 but then I'm also confronted with the idea that we're working, that we mentalized knowledge spaces in which there are rules that we need to follow, and if we want to be accomplished.

412
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So I think what's interesting is, where can we tell these other stories? You don't just have to be in journals.

413
01:11:19.990 --> 01:11:23.680
are they on the spaces for right?

414
01:11:24.000 --> 01:11:24.980
Well.

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01:11:25.500 --> 01:11:27.310
sociological.

416
01:11:28.010 --> 01:11:31.710
critical, creative non-fiction?

417
01:11:32.900 --> 01:11:39.840
 stuff like that that I'm trying to do that work, but as soon as you try to publish it.

418
01:11:40.240 --> 01:11:43.539
the job you're running to review A. Z. Something different.

419
01:11:51.380 --> 01:12:06.290
Hi, everyone. I'm Emma Kirby from us. And a question primarily to be that I guess this kind of advice to the stuff that Ash was talking about as well. I'm interested to hear about. I guess the kind of feelings among your participants, and the sort of likelihood that these scenarios may

420
01:12:06.560 --> 01:12:08.610
come to.

421
01:12:08.690 --> 01:12:28.669
I do research and parallel sort of area with informal carers, and also feel like a kind of hidden, under-recognized group of people in terms of their future possibilities. So I'm interested if you can plan both to talk about this extent to which these stories represent something fanciful versus something that people kind of hope for. Believe make them to pass.

422
01:12:30.020 --> 01:12:30.720
Okay.

423
01:12:32.790 --> 01:12:34.769
it's dangerous giving me the

424
01:12:36.410 --> 01:12:42.970
 really good question. And in some respects that's why we settled on the 3 scenarios.

425
01:12:43.780 --> 01:12:47.559
You could tell one story about that future.

426
01:12:48.080 --> 01:13:01.380
You know, from where we were in 2,020 that future would be chaotic futures. We could just run a scenario.

427
01:13:02.360 --> 01:13:11.580
but one of the things in terms of framing the questions both firms. They got the young people's interviews with one of the 4 questions.

428
01:13:12.030 --> 01:13:22.699
Tell us a little bit about just some of us down to to, and our capability is impacting. You tell us a little about a bit about what in the world will be like in 2,025, and not your

429
01:13:26.300 --> 01:13:27.250
you a lot

430
01:13:27.850 --> 01:13:31.640
 into others. They call her interviews

431
01:13:31.730 --> 01:13:35.810
sort of mirrored that.

432
01:13:37.010 --> 01:13:40.849
And so we got a range of different responses to that from.

433
01:13:41.110 --> 01:13:47.130
you know. Again, I use that term pessimistic to optimistic. We don't want to use that, but

434
01:13:47.230 --> 01:13:58.940
it's something that people will talk to us about being pessimistic or optimistic about our future.

435
01:14:00.610 --> 01:14:02.830
what the future might hold.

436
01:14:04.510 --> 01:14:07.010
And that's why we had to tell

437
01:14:07.260 --> 01:14:11.610
different scenarios. Because Young People. The first

438
01:14:11.800 --> 01:14:19.009
quote that I put up there was from Rosie. You said, Yeah, I'm I'm hopeful and I'm not. I'm anxious.

439
01:14:19.180 --> 01:14:20.520
Answer.

440
01:14:21.000 --> 01:14:24.130
And we talk about that?

441
01:14:28.100 --> 01:14:32.890
 a lot of different things.

442
01:14:33.200 --> 01:14:37.389
 so yeah, we did work on telling you 3.

443
01:14:42.010 --> 01:14:43.170
thanks.

444
01:14:43.190 --> 01:14:46.310
 In previous

445
01:14:46.340 --> 01:14:52.320
projects where I've asked people to imagine something. It's really differed.

446
01:14:52.430 --> 01:14:57.379
Some people imagine things that they want

447
01:14:57.440 --> 01:15:13.950
or hope for and see as possible for themselves in their lives. Other people imagine things that they definitely don't want. But see, it's probably likely based on their consensus. Other people

448
01:15:14.340 --> 01:15:25.080
like imagined new technologies that I thought were totally impossible, but would be amazing, for, like X, y, and Z, I think a reason that we've got such a diversity

449
01:15:25.450 --> 01:15:27.620
in the like. The real, unreal

450
01:15:28.050 --> 01:15:32.330
potential was that we never asked people to

451
01:15:32.450 --> 01:15:37.410
and it put very little constraints around the props that we gave people about how to imagine things.

452
01:15:37.430 --> 01:15:48.349
It wasn't kind of like. Imagine something that might happen in 5 years, or kind of, I think, not setting a time boundary on those imagined features played a big part in that

453
01:15:48.470 --> 01:16:05.050
 But I say something that I'm interested in and have teased out in a couple of those projects is the very real impact that futures have. Even when they're imagined to be very unlikely, they still like

454
01:16:05.610 --> 01:16:12.969
it can have material effects on how people live today. So even if in cases where people saw something as totally

455
01:16:13.110 --> 01:16:18.820
unlikely or yeah, they still, I don't know if you've had it in analytic.

456
01:16:21.770 --> 01:16:23.100
Yes, please.

457
01:16:26.380 --> 01:16:32.150
I'm jumping down from Taiwan. I would like to make this

458
01:16:32.330 --> 01:16:33.130
my

459
01:16:36.240 --> 01:16:38.559
is

460
01:16:38.690 --> 01:16:48.669
Why 3 scenarios? Because we also have done the similar part in Taiwan. We want to make bigger the young people's boys.

461
01:16:48.690 --> 01:17:07.420
and then we discourage 2 scenarios. The feature we want in the future. We don't want you to create the alternative and the feature. We very power to get right. And so my question is, is that the future we very proper to get is part of

462
01:17:07.560 --> 01:17:29.350
that. Your feature we don't want over the scenario that we we we want to get. Yes, and so this But the first question, the second question is that you're talking about the principal andensity. I am very lovely. And this concept so department. And my question is how you develop the

463
01:17:29.450 --> 01:17:43.420
the critical incentive. We all classify this data in 2, 3 patterns into 3 scenarios. How is the process? You spoke more about the methodology? Thank you.

464
01:17:44.880 --> 01:17:46.920
Okay. right? Christians.

465
01:17:47.320 --> 01:17:54.660
 yeah. I think the the thing how many stories can you tell about futures?

466
01:17:54.940 --> 01:17:58.230
Lots of different stories? so you can

467
01:17:58.270 --> 01:18:05.370
in the sort of research project that we were doing? There's a pragmatic dimension of what our stateholders want.

468
01:18:06.600 --> 01:18:08.340
refunded research.

469
01:18:09.130 --> 01:18:18.299
And the research, I suppose, came from the idea that we knew after the global financial crisis in 2,008, 2,009 the next 10 years. For young people.

470
01:18:19.000 --> 01:18:25.940
We're really quite problematic in a whole range of ways, in terms of employment and higher education

471
01:18:26.210 --> 01:18:32.730
in Australia we have a body called the Productivity Commission, that called the 10 years after.

472
01:18:32.790 --> 01:18:35.830
with the Financial crisis as a lost decade.

473
01:18:36.120 --> 01:18:38.920
And so pandemic it.

474
01:18:39.020 --> 01:18:41.480
We've got a relationship with stakeholders.

475
01:18:41.600 --> 01:18:42.410
It's like.

476
01:18:42.900 --> 01:18:55.649
we know, this is huge, and we know that effects will be huge for young people, because historically the last. your existential crisis, the global financial crisis has been a significant that.

477
01:18:57.080 --> 01:19:03.419
So we took that proposal to our stakeholders and said, Let's at this point in time

478
01:19:03.770 --> 01:19:10.930
you that historical experience, to think about what the future might hold. So there's a really pragmatic dimension.

479
01:19:11.500 --> 01:19:12.470
Same

480
01:19:13.140 --> 01:19:17.939
time we have this. Try and write 3 stories about possible features.

481
01:19:18.840 --> 01:19:25.709
and then in doing that. we know. And I take your point, then. that there there is

482
01:19:25.750 --> 01:19:26.799
stuff in

483
01:19:27.060 --> 01:19:29.000
chaotic features that could be

484
01:19:29.250 --> 01:19:30.850
sustainable futures.

485
01:19:31.600 --> 01:19:32.999
This stuff, in

486
01:19:33.540 --> 01:19:35.460
unsustainable changes

487
01:19:36.200 --> 01:19:38.659
could be in chaotic

488
01:19:39.410 --> 01:19:44.520
rich. Getting to that point of storytelling, and what we did is we drafted a number of different

489
01:19:44.650 --> 01:19:47.510
to the 2 scenarios, and we didn't have a title

490
01:19:48.250 --> 01:19:50.930
we had from worst case to best case

491
01:19:51.870 --> 01:19:53.430
workshop. Those with.

492
01:19:53.470 --> 01:19:55.530
That's how I hold it down

493
01:19:56.070 --> 01:20:04.219
that the data and about what would be useful in their context because they were the ones who wanted to use those scenarios.

494
01:20:05.700 --> 01:20:09.059
In some respects it was an academic exercise, but it was also

495
01:20:09.260 --> 01:20:12.360
state, however, engagement exercise to be that

496
01:20:12.750 --> 01:20:18.850
a lot of the learning, your employment network in those 3 local government er it's a framework to work with.

497
01:20:20.100 --> 01:20:21.530
released by these.

498
01:20:22.240 --> 01:20:30.460
So there was a pragmatic and strategic element to that form of storytelling.

499
01:20:31.010 --> 01:20:36.280
It was time-limited. Now we couldn't. We could say 2,050 now they wanted to know the next

500
01:20:36.430 --> 01:20:39.409
one of the quite a similar possibilities in the next 5 years.

501
01:20:39.990 --> 01:20:41.640
That's it

502
01:20:41.670 --> 01:20:42.789
on the

503
01:20:43.490 --> 01:20:44.420
positive.

504
01:20:44.660 --> 01:20:48.299
Now, your second question I think I've regardless of

505
01:20:48.440 --> 01:20:50.970
as I

506
01:20:51.780 --> 01:20:54.750
the

507
01:20:56.490 --> 01:20:59.610
the critical uncertainty here. Yeah. Yeah.

508
01:20:59.670 --> 01:21:01.430
So again, there was

509
01:21:01.510 --> 01:21:04.480
the uncertain things that young people spoke about

510
01:21:04.740 --> 01:21:06.830
in the

511
01:21:06.880 --> 01:21:12.489
the uncertainties that stakeholders spoke about in terms of what they imagine the future would be. The

512
01:21:13.360 --> 01:21:19.129
and I talk they talked about. It was almost like a hierarchy.

513
01:21:20.190 --> 01:21:21.790
That's it.

514
01:21:22.780 --> 01:21:27.309
But one of the things that was most important in that was some of the

515
01:21:28.140 --> 01:21:33.210
deep stories about futures being told by Unesco, the

516
01:21:34.520 --> 01:21:38.220
Australian governments, state governments, local governments

517
01:21:38.230 --> 01:21:39.270
at that.

518
01:21:39.670 --> 01:21:42.810
How long is it paying? Deb? You analyze what? What's the nature of

519
01:21:43.130 --> 01:21:53.220
vaccines. What will unemployment look like? Remember the economy over again. overlay with stuff about the climate crisis, mass extinctions.

520
01:21:54.190 --> 01:21:57.950
So there was a whole variety of things that people were writing about

521
01:21:58.070 --> 01:21:58.740
and

522
01:21:58.900 --> 01:22:03.270
uncertain about. And so, instead of taking that out. And this is that

523
01:22:03.500 --> 01:22:08.400
morphological analysis, and that cognitive high consequence of the

524
01:22:09.570 --> 01:22:12.569
it's up to, and tomorrow what goes on with?

525
01:22:13.550 --> 01:22:15.490
Quite possibly.

526
01:22:15.790 --> 01:22:16.580
But

527
01:22:16.920 --> 01:22:19.970
so it's not a high consequence uncertainty.

528
01:22:20.760 --> 01:22:25.670
So we didn't include those sorts of things, particularly when we made choices about what?

529
01:22:27.040 --> 01:22:29.410
Yeah. that you told to that.

530
01:22:29.650 --> 01:22:34.069
I think the other thing that we haven't talked about here is that that time the

531
01:22:35.060 --> 01:22:42.909
that's in the middle of the pandemic concerns about hashtag me too. Black lives, matter, movement.

532
01:22:43.210 --> 01:22:50.779
There are a whole lot of social. There was a whole lot of social unrest. There was Donald Trump. There were students in Brazil.

533
01:22:50.930 --> 01:22:54.600
a whole post-truth denial of a whole lot of things.

534
01:22:54.800 --> 01:23:00.110
so those things were

535
01:23:00.190 --> 01:23:01.810
okay, we talked about

536
01:23:02.490 --> 01:23:04.129
whole of the regions

537
01:23:04.660 --> 01:23:07.480
you say right? Certainly about. But they, they said.

538
01:23:07.540 --> 01:23:09.209
these things are really important.

539
01:23:09.870 --> 01:23:13.910
So it was a process in drafting that those sources.

540
01:23:14.240 --> 01:23:16.850
if you like, up to a Iraq

541
01:23:17.060 --> 01:23:20.999
things that would be very important. and others that we would consider

542
01:23:23.910 --> 01:23:28.589
fantastic. And we we have a question from from Manual.

543
01:23:28.790 --> 01:23:31.149
many of you happy to unmute yourself.

544
01:23:33.400 --> 01:23:42.080
manuel Schulz: Yeah, thanks, and thanks very much for all the presentations. And I've got a question to you to as well. So I think I can you also

545
01:23:42.390 --> 01:23:45.520
manuel Schulz: because when when I it's just in

546
01:23:45.930 --> 01:23:51.040
an experience that I do very often here in Germany and in countries that

547
01:23:51.280 --> 01:23:53.000
manuel Schulz: if you talk to people.

548
01:23:53.240 --> 01:23:56.220
manuel Schulz: you really everybody is

549
01:23:56.620 --> 01:24:17.119
manuel Schulz: It's the idea that it has to change anything, or it is, or better said, it has to change nearly everything. if we think about the future. But most of the people that I need will always say, Well, yeah, it has to change something, but we don't know what and how, or we know what, but we do not know how, and we only

550
01:24:17.600 --> 01:24:19.420
manuel Schulz: The only offer

551
01:24:19.560 --> 01:24:31.239
manuel Schulz: regarding to a kind of Utopia how it should be in future. at least, that's my impression in Europe. I I only can say about European countries, but the only

552
01:24:31.250 --> 01:24:45.039
manuel Schulz: Utopia which which which you can find is in Utopia from the right, and as a kind of inhuman and racist Utopia society should be in in future. from my perspective. Often.

553
01:24:45.090 --> 01:24:57.020
manuel Schulz: there is. There is no interesting to you from the left. I don't know. Do you find in your in your research this kind of being?

554
01:24:57.430 --> 01:25:12.179
manuel Schulz: I don't know if it's about the existing initial side on a kind of narcotic situation that the young people say, Well, we we would like to, but we do not know how. And The second question, which is related directly to this.

555
01:25:12.190 --> 01:25:20.149
manuel Schulz: we? Have you any evidence that this these research to empower the young people to develop such a

556
01:25:22.670 --> 01:25:29.469
Again? A really interesting question. I don't think we use the word Utopia once.

557
01:25:29.710 --> 01:25:44.030
It's a problematic.

558
01:25:44.370 --> 01:25:47.710
prepared to to tell us about this into the future, as

559
01:25:48.290 --> 01:25:51.239
we didn't go too far into the future.

560
01:25:52.930 --> 01:25:54.190
No, it was.

561
01:25:54.660 --> 01:26:01.329
It was 2,020, and we said by 2,025 we had a long discussion about that. We talked about 2,030

562
01:26:01.410 --> 01:26:12.219
because of the UN. Sustainable Development Goals. We talked about 2,050 because of everybody's going to be net 0 by 2,050. So there's 2 markers there that we could have used.

563
01:26:12.790 --> 01:26:23.030
And in our discussions with our stakeholders we said, No, let's let's focus on the near future in some respects to 5 years.

564
01:26:23.460 --> 01:26:29.230
Oh. and I think what that does is it focuses on

565
01:26:29.500 --> 01:26:37.059
both, you know, when we do futures, research, that relationship between pasts, presence and futures

566
01:26:37.930 --> 01:26:48.300
is actually possibly more tangible with that short term focus on yeah. And if we take it much further into the future, and you get into that sort of genre

567
01:26:48.690 --> 01:26:53.899
that as she was talking about. And I'm going to pass over to Ash because I think she's got something to add into that.

568
01:26:53.970 --> 01:26:57.939
 So again, I think

569
01:26:58.860 --> 01:27:05.159
these ideas are futures. Yeah, it's a temporal scale at which you're working out here. That's that's really important.

570
01:27:06.770 --> 01:27:10.580
And then also that scale of space. So we were working

571
01:27:10.900 --> 01:27:13.819
with these spatial and temporal scales that

572
01:27:14.270 --> 01:27:18.269
we're global. But we're also embedded in plants and

573
01:27:19.440 --> 01:27:20.870
a condense type frame.

574
01:27:21.030 --> 01:27:27.929
I think that's part of why we've got poem stories that we can help, even if beat futures.

575
01:27:28.790 --> 01:27:38.220
You know, governments Imf, which were maybe talking about long with time frames and much different spatial scales. We were trying to bring some of that down into

576
01:27:38.240 --> 01:27:40.039
where you don't pick it.

577
01:27:40.120 --> 01:27:44.370
and the next part of the

578
01:27:44.860 --> 01:27:47.219
just to say that I think

579
01:27:47.780 --> 01:27:52.710
you're right. I've really found that in my experience as well

580
01:27:53.500 --> 01:28:06.699
with kind of support and and prompting people can be really good at articulating different kinds of futures that they want or don't want, that are Utopian or Dystopian to various degrees.

581
01:28:06.810 --> 01:28:20.959
and I think that how question of either, how can we get towards or further away from those is our question as sociologists. That's the work that we do with the stories that people tell us.

582
01:28:20.990 --> 01:28:36.620
yeah, I think that's that's what it kind of cuts to the point of of doing work with storytelling and the different kinds of stories that people will tell about their own lives and the futures. that they imagine from their own life worlds. Yeah, I think, yeah, the hell question is our question.

583
01:28:39.390 --> 01:28:44.820
I might jump in with the question for manual.

584
01:28:44.970 --> 01:28:48.069
I I was really interested in the kind of

585
01:28:48.240 --> 01:28:59.909
like subjectively, kind of effectively inflected notion of of justice that you put forward, that emerged from the the conditions of the pandemic. And

586
01:29:00.130 --> 01:29:01.600
I'm curious.

587
01:29:01.650 --> 01:29:09.020
Do you think that that is something that was kind of situational and transient. Do you think that has any chance of

588
01:29:09.420 --> 01:29:16.629
any possibility of enduring like? Do you have any thoughts about it. I guess it's potential longevity or like thereof.

589
01:29:17.570 --> 01:29:27.720
manuel Schulz: Yeah, it's it's a good question. I'm not so optimistic to be honest. But I think it's it's because

590
01:29:27.790 --> 01:29:41.599
manuel Schulz: of course, during the the first month of pandemic they have been this, this public opinion on this collective insight more or less, but after a couple of months it has

591
01:29:41.780 --> 01:29:48.300
manuel Schulz: flapp it more or less, of course. But I think in what? What this approach that I try to.

592
01:29:48.380 --> 01:30:12.390
manuel Schulz: because then it could be useful, for is to take these subjective experiences seriously, because, as you can, minology shows, these experiences are, though they are subjective, they are not individual. And that's a very important point. I think, that we can derive from subjective experience a kind of normative

593
01:30:12.690 --> 01:30:25.749
manuel Schulz: framework which we can use to to reorganize the social and economic structure. That's the very basic idea. Of course, these experiences are always in the kind of.

594
01:30:25.860 --> 01:30:28.220
manuel Schulz: and it's difficult to

595
01:30:28.900 --> 01:30:49.549
manuel Schulz: to achieve that. They long for a longer time. But I think we we face really every day depends on the place where we live on the world. but more or less regularly situations in which we face such challenging situation. So I I think you mentioned that it means for

596
01:30:49.960 --> 01:30:52.120
manuel Schulz: that to to develop a kind of

597
01:30:52.270 --> 01:30:56.220
manuel Schulz: imagination, or to to empower the people.

598
01:30:56.420 --> 01:31:13.130
manuel Schulz: to take this sensation seriously, and to develop the kind of imagination how it should be instead. So that's that point I would say to to search always once again to such experiences, and to to

599
01:31:13.230 --> 01:31:18.890
manuel Schulz: to take them to a depth. It's to. Yeah. It's to logical in the fine sense.

600
01:31:21.210 --> 01:31:24.190
Fantastic. Thank you.

601
01:31:24.280 --> 01:31:26.599
And I think we've

602
01:31:26.890 --> 01:31:37.549
we've lost one of our presenters online. But hopefully, she'll come back on. So please hold any questions that you might have had for her

603
01:31:37.820 --> 01:31:41.860
any other any more questions. Yes, thank you.

604
01:31:45.860 --> 01:31:55.339
I have a question to ask for some, and because my question is about potential discrepancies between biological and social features.

605
01:31:55.550 --> 01:32:03.050
because it's completely different methodology. But according to the set by conducted among young people in

606
01:32:03.150 --> 01:32:19.820
which I was involved in, I could say that they are much more helpful about their own future. and they progress to feel control about their future and their life, the majority of them because confidence that whatever happens, they will manage.

607
01:32:20.130 --> 01:32:26.529
But the simultaneous majority of them are quite hopeful, helpless a conflict

608
01:32:26.830 --> 01:32:40.109
about the state of the World State of the society country, even options for the generations. So I wonder if you observe very similar tendencies in those stories you call it?

609
01:32:43.810 --> 01:32:46.900
No, I need to.

610
01:32:47.210 --> 01:32:48.080
No

611
01:32:48.480 --> 01:32:54.519
again. that's that's a really good question, and it's a that we've been confronted with in a number of

612
01:32:54.920 --> 01:33:08.539
places where we wanted to publish this work.  And there's a colleague in the sociology of youth. Steve Threadgold, who talks about two-track futures

613
01:33:08.970 --> 01:33:11.060
directly to my.

614
01:33:13.250 --> 01:33:15.060
And again, I think

615
01:33:16.240 --> 01:33:20.610
we actually set up that distinction in those 2 questions that we asked.

616
01:33:20.950 --> 01:33:29.899
Tell us a little bit about what we think the world will be like in 2,025. Tell us a little bit about what we think your life will be like in 2,025. So we will.

617
01:33:30.040 --> 01:33:32.450
We would that from the outset.

618
01:33:33.030 --> 01:33:37.300
but we wanted to be

619
01:33:37.310 --> 01:33:40.229
to tell us what they imagine the world would be like.

620
01:33:40.910 --> 01:33:42.749
we didn't want to just

621
01:33:43.100 --> 01:33:45.909
ignore what was going on in the world.

622
01:33:46.580 --> 01:33:48.719
And then we asked them to that. What what

623
01:33:48.880 --> 01:33:51.730
you think your life will be

624
01:33:51.970 --> 01:33:57.159
so, whether we think of it as 2 track or personal and social. I think that is often

625
01:33:57.720 --> 01:33:58.390
that

626
01:34:00.060 --> 01:34:00.970
disconnect.

627
01:34:01.700 --> 01:34:04.429
but it is also on the left

628
01:34:04.690 --> 01:34:10.859
that varies points in time, and that's. I think, one of the things that come through. But in that project and another project

629
01:34:11.620 --> 01:34:12.310
you.

630
01:34:12.920 --> 01:34:21.689
There are some similar questions, but we've been able to go back to the young people in that project over 3 years. So we've spoken to them 3 times

631
01:34:22.860 --> 01:34:24.050
is.

632
01:34:25.080 --> 01:34:25.940
yeah.

633
01:34:26.540 --> 01:34:33.509
The cent in the future is complex and money, and in everyone. It's just me that that

634
01:34:33.930 --> 01:34:35.090
up with

635
01:34:35.660 --> 01:34:45.540
about it all the time, with ideas about what the features will look like. and then, as a young person, you are in the middle of a lot down

636
01:34:46.680 --> 01:34:48.080
the trunk.

637
01:34:49.300 --> 01:34:54.029
and it's a you not having any connection with your keys, and that

638
01:34:54.220 --> 01:35:00.339
I think you're a real focus on both the future of the world and your own future.

639
01:35:00.560 --> 01:35:03.390
 the thing

640
01:35:03.730 --> 01:35:12.499
that that temporality is also about change. So 12 months later, or 6 months later, I don't think what I'm trying to get out there is, I don't think

641
01:35:12.610 --> 01:35:20.150
a sense of the future is frozen in time, but what we do when we have to do is what the research we are doing there is asking for snapshot.

642
01:35:20.510 --> 01:35:24.770
What are you thinking about at this point in time? About your own future? In the future

643
01:35:27.180 --> 01:35:32.810
you have an experience of monkey negative experience at that point

644
01:35:32.850 --> 01:35:34.040
the media range.

645
01:35:34.720 --> 01:35:38.129
So I think there are things to to think about when we think about

646
01:35:38.650 --> 01:35:41.820
those sorts of things in at the station.

647
01:35:41.940 --> 01:35:46.289
I mean, it's a an interesting distinction, but it's probably your experience, the fact that

648
01:35:47.130 --> 01:35:49.740
is.

649
01:35:50.240 --> 01:35:54.890
and it changes over time.

650
01:35:59.670 --> 01:36:02.279
thanks to your question,

651
01:36:04.080 --> 01:36:10.349
I'm doing. I'm not going to answer, because I don't really have a good answer.

652
01:36:10.850 --> 01:36:14.040
It is something that I brought to my

653
01:36:14.160 --> 01:36:21.279
a parallel. Finding from another project that I worked on that I mentioned about with dotted privacy.

654
01:36:21.390 --> 01:36:23.520
where?

655
01:36:24.520 --> 01:36:31.790
Asked different kind of pools of participants about data privacy in different ways. One way was to

656
01:36:31.810 --> 01:36:55.610
go to the house in person, or my zoom and and 2 h with them, and talk through all of the personal devices that they actually have and use in order to talk about what is personal data. And therefore, how do you feel about personal done? Of privacy. I mean what might happen to your to your

657
01:36:55.720 --> 01:36:59.450
in the future. And

658
01:37:01.050 --> 01:37:12.009
I think this comes, maybe, to the question of responsibility which ties into the title that we haven't talked about in the session really, as one person articulated that they

659
01:37:14.400 --> 01:37:31.860
had a really good grasp and understanding of that kind of I said, biographical dimension. And so this is like my data. And this is my life. And here's some of the things that I could imagine happening to it on that more personal scale, like somebody uses money out of my bank account.

660
01:37:32.500 --> 01:37:44.330
And then when you try and get to that eager imagination of like. So what does this now, when it's not just my data. But it's everyone's personal data. What's the kind of scale the significance then?

661
01:37:44.590 --> 01:37:49.789
 one woman articulated.

662
01:37:50.490 --> 01:37:58.020
even though she found it a bit hard to imagine that scale of significance

663
01:37:58.310 --> 01:38:03.249
she didn't feel like it was something that she needed to be able to imagine

664
01:38:03.830 --> 01:38:30.400
all needed to be able to worry about, because that wasn't her responsibility. But she trusted that there were people that work in institutions whose job it is to have that expertise to work at the kind of scale of the population level, human data and kind of protected like, whether it's the bank's responsibility to take care of her financial information.

665
01:38:30.920 --> 01:38:48.490
Yeah, that was that was one way that she kind of articulated. It was interesting to me the way that she articulated. The difference between what she felt like she could and could and imagine. And then the implications of that that she could imagine the stuff that was kind of personally relevant to her that she might have control over.

666
01:38:48.490 --> 01:39:01.519
and she couldn't imagine or articulate. Well, the kind of broader societal scale significance. But she didn't worry about that, because it wasn't her responsibility to do so.

667
01:39:01.540 --> 01:39:05.930
 And that.

668
01:39:06.250 --> 01:39:16.260
aside from that project, I think the the two-track futures thing is a real challenge, for we start to do this work that kind of their.

669
01:39:17.810 --> 01:39:35.100
It is a real challenge to kind of actually enliven this sense of sociological imagination when we're telling stories with participants, because making that like biography, society connection is something that we're supposed to be really good at. But like we can't expect participants to do

670
01:39:35.110 --> 01:39:38.529
And so maybe we need to kind of find an own

671
01:39:39.730 --> 01:39:50.499
work in different ways, or think in different ways, or approach our analysis in different ways that eats out that connection.

672
01:39:50.850 --> 01:40:10.670
Expecting that we can somehow do something that participants can articulate that connection, we have the like privilege of a sociology background. And you know, race of people that we'll talk to about these things don't. So yeah, I think it's probably hard to expect that that connection lives in their articulations of things when it's a very.

673
01:40:12.880 --> 01:40:18.440
And we have another question from manual. If you have future on yourself. Menu.

674
01:40:19.890 --> 01:40:30.599
manuel Schulz: yeah, thanks. And I just was thinking about the. And that's the the the beauty, more or less to develop these

675
01:40:30.700 --> 01:40:50.750
manuel Schulz: like in this notions or ideas about how how coming society should be like this is more or less the of the sociology, and I would agree, at least partially, of course, that this is our profession to to think about, to investigate all the the ideas that people have, and to to liberate it. But

676
01:40:51.200 --> 01:41:01.579
manuel Schulz: I'm not sure if this, if it's if it, if it shouldn't be also the other way around, because otherwise it for me, it seems a bit technical.

677
01:41:01.740 --> 01:41:13.959
manuel Schulz: And I think that we? Yeah, at least for me, it it seems that it is quite important that people feel attached to the ideas that

678
01:41:13.990 --> 01:41:26.909
manuel Schulz: that grow, that are growing so otherwise, 1 one. The the problem could be that we have a kind of detachment between the the people, the population, and the so that you develop. Yeah.

679
01:41:27.370 --> 01:41:31.479
manuel Schulz: perhaps I I got you wrong. I don't know, but it sounds as if

680
01:41:32.090 --> 01:41:38.250
no, I I totally agree. I You know. I think that any kind of

681
01:41:40.250 --> 01:42:06.169
way that we might try to act on the future is something that should be grounded in people's kind of everyday and personal lived experiences, and there are an understandings of like how things might be able to be different. especially the case when we're working with with research partners. you know the the kind of the the practical? How

682
01:42:06.480 --> 01:42:17.100
can't be something that we just like decide in our offices like reading our books? It needs to be kind of in conversation with all the people that we do research with and for for sure.

683
01:42:18.860 --> 01:42:36.209
manuel Schulz: Then perhaps it's it's it's it. It sounds like that, not because, of, of course, that I use that develop models or things like that. And the people say, Well, it sounds great, or they say, Well, that's not a bit technical. I don't know. So it's it's a kind of interaction between those 2.

684
01:42:36.590 --> 01:42:37.990
Hmm, yeah.

685
01:42:40.730 --> 01:42:50.789
and we. We fortunately have our our final presenter. Syriac is back. Does anyone have any questions with her? Yes, I do. Fantastic.

686
01:42:51.639 --> 01:42:57.980
 thanks so much for your presentation was really interesting to hear.

687
01:42:58.190 --> 01:43:02.950
Kind of sociological. My changing brought into dialogue with horror, specifically as a genre

688
01:43:03.040 --> 01:43:30.829
something that really strikes me about horror, overall, and definitely the 2 examples that you shared is horror is such a gendered genre. the way that kind of traditional and increasingly nontraditional generals play out in these different kinds of stories. it's a really interesting part and really unique part of the horror. Genre sorry. It's just wondering if you had any reflections on the the significance of gender in your understanding.

689
01:43:41.330 --> 01:43:46.689
Çiçek Üşümezgezer: So I have a very difficult to hear the question from all recordings. But

690
01:43:47.559 --> 01:43:52.530
Çiçek Üşümezgezer: I guess it's about gender. And

691
01:43:52.780 --> 01:44:10.540
Çiçek Üşümezgezer: okay. I think the build ports have some something prominent in in inside. I mean, not a narrative. But informally, I I guess it. It's

692
01:44:12.870 --> 01:44:15.139
I don't know how to

693
01:44:15.469 --> 01:44:17.650
Çiçek Üşümezgezer: Sally, but they

694
01:44:18.230 --> 01:44:39.659
Çiçek Üşümezgezer: they don't try to find a a hero which is basically man, you know, in popular cinema. But in those friends they they did. They did not choose their hero from white to my. So I

695
01:44:40.130 --> 01:44:49.790
Çiçek Üşümezgezer: I found it interesting, because the especially in 18 and sixties I heard of

696
01:44:49.940 --> 01:44:59.740
Çiçek Üşümezgezer: American cinema, and which is. Basically on sci-fi. Her is not a common thing. So

697
01:45:00.340 --> 01:45:02.840
Çiçek Üşümezgezer: yes, I'm

698
01:45:05.020 --> 01:45:17.279
Çiçek Üşümezgezer: I, yeah, yeah, I I think I'm not that, I think. But that's all I can say, for now I guess. Thank you for your a good comments, and

699
01:45:18.010 --> 01:45:20.710
Çiçek Üşümezgezer: thank you.

700
01:45:22.640 --> 01:45:27.130
we probably have time for one more question.

701
01:45:27.600 --> 01:45:29.039
Does anyone have

702
01:45:29.270 --> 01:45:32.550
any kind of final question, comment, reflection.

703
01:45:35.360 --> 01:45:36.480
If not.

704
01:45:36.720 --> 01:45:39.620
I will jump in. I have lots of questions.

705
01:45:39.670 --> 01:45:50.030
My my question is for ash. So I really appreciated a mythological paper on Futures research. So thank you. And

706
01:45:50.210 --> 01:46:09.690
I, I'm really familiar with research that's used. and of course, I creative methods such as like life kind of writing a a personal essay about one's future, like in the sort of Sheppey studies and the restudy, and in the work of because of career and mendic among others. But

707
01:46:09.840 --> 01:46:34.969
what strikes you about the work that you're doing is that all of that is individual, and your work is based on kind of workshops. And I know you. You did say a bit about that which is very interesting, that I was wondering if you might reflect on the affordances of doing this this type of work in a, in a collective like group setting rather than doing it in a like one on one research encounter.

708
01:46:35.910 --> 01:46:39.639
Yeah, great question.

709
01:46:40.130 --> 01:46:57.689
I think honestly, a lot of this boils down to personal reference from how much I loved creative writing workshops as a way of learning and engaging with other people about imaginative ideas myself. but also I love the qualitative workshop as a way to to collect data.

710
01:46:59.120 --> 01:47:19.150
I think with storytelling. especially when we're telling stories about technology, so many of our frames of reference, these big pop cultural stories that we kind of have share, and we have them in common. And they're they're familiar cultural touch points of reference in in these discussions all of the time.

711
01:47:19.310 --> 01:47:22.509
and I think that

712
01:47:23.170 --> 01:47:47.679
I really like the group setting, because storytelling is collected even when we do it. Personally, it's it's, I think, in almost every case it's it's writing to engage with an imagined reader to be able to articulate something that you think and care about and feel in a way that will will translate into a story that somebody else will be on the other end of that they will read.

713
01:47:47.680 --> 01:48:02.760
So I think that it's kind of Writing and reading are inherently social experiences. And I, yeah, I like the workshop setting to to really drag out those. I'm really kind of productive

714
01:48:02.840 --> 01:48:10.209
and challenging forms of sociology around storytelling and really center that that social nature of the

715
01:48:10.560 --> 01:48:11.470
medium

716
01:48:12.060 --> 01:48:21.850
fantastic. Thank you. And could you please join me now in in in thanking all of our presenters for.

717
01:48:23.550 --> 01:48:28.070
and also thank you so much, Ryan, for your invaluable help.

718
01:48:28.500 --> 01:48:33.949
Thanks very much.

719
01:48:35.450 --> 01:48:41.330
Yep, and thank you for joining us on on Zoom as well.

720
01:48:41.480 --> 01:48:42.679
manuel Schulz: thanks very much.

721
01:48:43.420 --> 01:48:45.000
Çiçek Üşümezgezer: Thanks, Julia. Thank you.