WEBVTT

1
00:00:00.001 --> 00:00:07.060
I think we might start. just a minute before, because we have a little bit of housekeeping. We have Karina Maldonaldo, who is the chair, but it's on zoom, so it might be difficult for her to be the chair. You let me know, Karina. I just want to do a little bit of housekeeping, and before that acknowledgment to country on behalf of everyone, gather I pay respect of the spirit of country here in Nam, where we are meeting.

2
00:00:07.060 --> 00:00:21.640
I acknowledged the past and press and cool in the nation of the sovereign people. Here the cultural knowledge holders who maintain and promote the aboriginal law, customs and custodianship, responsibilities for country

3
00:00:21.660 --> 00:00:23.580
and the people that

4
00:00:23.730 --> 00:00:50.170
and and the people that country continues to sustain went away, and that continues to sustain generation after generation into the future. For all of us. I recognize that the important contribution that first nations, thinkers have made to sociology, including challenges to our dominant ways of thinking. We thank all first nation delegates in the room today for their contribution to knowledge in the discipline.

5
00:00:50.660 --> 00:01:03.689
Today we have a session with great papers. But actually, we are 9%. So I had made as the organiser of this session a small modification.

6
00:01:03.760 --> 00:01:17.229
I'll be the last percent, or perhaps not even present in the Czar. To make a little bit more room for the rest. So I'm going to read very quickly, please, present as you could. Pay attention. How is

7
00:01:17.360 --> 00:01:34.669
the lineup for this presentation that pet pecar apologies? If I mispronounce your name, please, Peteka Boya deeba, it will be first, Kitty Teriel will be second presenter. Juan Carlo Cartesia will be the third.

8
00:01:34.870 --> 00:01:46.900
Quentin Mayor will be the fourth presenter. Ilana, Finnapter, Rosenblue, and Jane Wilkinson will be the fifth the 6%. Then Gonzalo-saravi.

9
00:01:47.030 --> 00:01:56.030
the seventh presenter, Manuela Mendoza, who, I believe, is online on Zoom. and the last presenter will be the veggie mola.

10
00:01:56.190 --> 00:02:13.350
and each presenter will have a 10 min, only 10 min. We'll have questions at the end of the session. So people, please write down your questions. I wait till the end of the session. Everybody presented, and please present a stick to the 10 min of presentation.

11
00:02:13.430 --> 00:02:24.079
and when there is 3 min to go I will let you know 3 min that you have left 3 min, and then when it times up, I'll say time's up.

12
00:02:24.590 --> 00:02:29.820
So the first one is as I said

13
00:02:34.770 --> 00:02:37.629
Karina Maldonado-Mariscal: so. And just one technical question.

14
00:02:38.210 --> 00:02:41.649
Karina Maldonado-Mariscal: Do you need any help by moderation?

15
00:02:41.770 --> 00:02:49.370
Look? I'm happy to do if you want, or you can do it. But just because you are assuming might be harder for you. A

16
00:02:49.540 --> 00:02:58.390
most of them are in and press. on present. Right? Okay? Then, it's fine, perfect. Okay, great. Thank you very much for being there. Thank you.

17
00:03:10.800 --> 00:03:11.970
Take those.

18
00:03:35.810 --> 00:03:36.639
This one.

19
00:03:39.940 --> 00:04:00.450
Is this distracting? Okay? Yeah. hello, everyone. Thank you very much My name is Betty Liva, and it's a great pleasure for me to be here today with you. I'm going to present you today a joint paper which we prepared, together with the my colleague, Professor

20
00:04:01.090 --> 00:04:17.669
We are both working in the Institute of Philosophy and Sociology in Bulgarian Academy of Sciences and The title of our presentation is a multi-dimensional and comparative social justice perspective towards inequalities in access to

21
00:04:17.710 --> 00:04:19.319
higher education.

22
00:04:20.020 --> 00:04:27.140
in terms of the background of our paper. Actually, social justice. Perspective towards

23
00:04:27.520 --> 00:04:50.730
higher education have recently gained prominence both among researchers and policymakers mainly due to to worldwide trends. The first one, that is a massification of higher education, and the second one is the development of higher education as a key player in the contemporary knowledge. Intensive

24
00:04:50.930 --> 00:05:18.080
societies. Also, when we look at the literature, we see that there is an ongoing discussion about the relationship between the educational expansion and the inequalities in access to higher education. So where some studies show that in the context of educational expansion higher education became more socially inclusive, other study shows that

25
00:05:18.190 --> 00:05:47.120
the inequalities in access to higher education and also in school success persist mainly those inequalities that are due to socioeconomic factors. So against this background. The aim of our paper is threefold to it is, first, to deepen the conceptualization of the multi-dimensional character of a social justice regarding higher education, secondly, to further develop the

26
00:05:47.210 --> 00:06:16.580
understanding of fairness and inclusion. Aspect of social justice. by measuring them with Most recent available data answered to empirically demonstrate the access to what? aspect of social justice regarding high education through the example of bachelors and masters programs for people with high with tertiary and without tertiary education background.

27
00:06:16.929 --> 00:06:32.480
So, in terms of theoretical considerations of our paper, we rely on the 3 of the most influential series of a justice nowadays. The first one, that is, John Rolls theory of

28
00:06:32.540 --> 00:06:38.599
justice as fairness. The second one is the capability approach, and

29
00:06:38.760 --> 00:06:49.219
the third one is the Nancy Fraser's three-dimensional scale of of justice, and taking insights from this series, and of course.

30
00:06:49.540 --> 00:07:12.059
taking into account previous research, we argue that social justice regarding higher education has a multi-dimensional character, and we defined as the most prominent dimensions of it, to be social justice, where social justice in relation to what? Inclusion, fairness, and social justice, for whom.

31
00:07:12.410 --> 00:07:41.649
in terms of the empirical basis of our analysis, we rely mostly on data from your students and or from the European Social Survey. But we also use data from the official statistics, from the Eurostata website. And we focus in our paper on 3 of these identified 5 dimensions on inclusion, fairness, and social justice in relation to what and we measure them with

32
00:07:41.650 --> 00:07:53.499
different indexes and indicators. So just to give you a glimpse of the results of our study. So the first aspect of

33
00:07:53.630 --> 00:08:18.609
social justice regarding higher education. it's the inclusion aspects. And we calculated the Index, for at 18 European countries, so for 10 of them we observe inclusion over time with regards to both social groups which were of interest, of our studied us with tertiary education, background

34
00:08:18.610 --> 00:08:28.469
and without ushery, education, background. And this trend is most prominent in Germany and in in Portugal.

35
00:08:28.680 --> 00:08:58.329
In a 5 out of these 18 countries, for which we calculated the index, we observe a trends towards exclusion over time for people without a tertiary education background. For instance, that is the trend we observe in Belgium, but also in the Czech Republic and in Hungary, and in 5 in 6. Sorry in 6 of the countries we observed exclusion for 150

36
00:08:58.330 --> 00:09:19.559
people who are with tertiary education background. For instance, this is the case in Belgium, but also in Norway and in the Netherlands, and in general we observe considerable country differences in this with regards to inclusion, one

37
00:09:19.670 --> 00:09:41.570
with regards to the second aspect of of for social justice. Regarding high education, fairness, we could say that in Aids, out of 21 European countries for which we manage to calculate this. this index, we observe a trends towards the increase of fairness over time

38
00:09:42.230 --> 00:10:01.659
for both social groups this week, and without tertiary education background and for 11 of the country, we observe a trends towards decrease of fairness over time. With regard to the group of people who are without tertiary education background. For instance, that is the case in France and

39
00:10:01.660 --> 00:10:15.929
in Hungary, also in Slovenia, and in only 4 of the countries we observe a trends towards decrease of fairness over time with regard to the go of people who are with tertiary education background.

40
00:10:16.060 --> 00:10:31.530
With regards to the last aspect of social justice that we focus in our in our analysis, the access to what aspect we could say at a much a higher proportion

41
00:10:31.630 --> 00:10:53.080
of People who are without tertiary education background actually graduate to bachelor's degree, but shorter degrees in comparison to their counterparts, or with the same background, but who graduates a a masters or a doctoral degrees, and it is a stable trend over time.

42
00:10:53.120 --> 00:10:54.950
So

43
00:10:54.980 --> 00:11:03.599
overall with our paper we try to contribute to the conceptualization of

44
00:11:04.410 --> 00:11:37.070
social justice as an indispensable perspective for assessing widening access to higher education. With our paper we really try to highlight, the the complexity of a social justice regarding higher education at different levels theoretical empirical policy, a level also, by relying on different theoretical perspectives. We identify 5 dimensions of a social justice regarding higher education. And last, but not least, we provide some

45
00:11:37.070 --> 00:11:46.690
evidence of the multi-dimensional and time and context specific character of social justice regarding higher education.

46
00:11:46.690 --> 00:11:54.350
So our major findings are that in the majority of the countries we observe a trend towards some

47
00:11:54.360 --> 00:12:20.890
inclusion. over time. either for one or for 2 of the social groups which are, or if interest in our analysis, but also our findings show that it's more difficult to achieve the fairness, aspect of social justice than the inclusion one, and also our paper highlights, that there is a stable trend in relation to them.

48
00:12:21.170 --> 00:12:41.800
Social. just as to what aspect of of social justice, according to which the participation of people the participation in a longer master doctoral program is more favorable for people who are with tertiary education backgrounds.

49
00:12:41.800 --> 00:12:56.960
And of course we did not exhausted the topic. It's a very broad, and what we really think that there is a need for further enrichment of the indicators which

50
00:12:57.070 --> 00:13:24.409
are used for measuring the social dimension of of higher education. with the using of more sophisticated techniques which, for instance, graphs different aspect of inequalities in access to to higher education for different social groups. So, for instance, based on different criteria, like social background or ethnicity or gender age. also.

51
00:13:24.550 --> 00:13:52.370
there is a need for long term strategies and concrete policy measures at different level. What institutional, national and super national level which to be targeted to different social groups and but not least. Although we are arguing for the indispensability of social justice regarding a higher education, we acknowledge the importance of quality, and we share the view that quality is the

52
00:13:52.370 --> 00:14:06.700
a lifeline of higher education, and really how to defend and pursue these 2 value of social justice and one hand and a quality on the other, is really 150.

53
00:14:06.920 --> 00:14:13.239
Very challenging is and is at the center of higher education, policy and academic life.

54
00:14:13.460 --> 00:14:35.589
In a democratic societies around the world. So I would like to thank you very much for your attention. And before stopping, I I just want to say that we gratefully so, acknowledged the support of the Bulgarian National Science Fund, which provided funding for our project. Just a student. If you are interested, you may have a look at our website. Thank you very much.

55
00:14:40.490 --> 00:14:44.359
Thank you so much. The next is

56
00:15:10.400 --> 00:15:11.170
is that it?

57
00:15:14.960 --> 00:15:25.790
Thanks very much. hang on. My name is Kitty. I come here from Nipaluna Hobart, from Lutherita, Tasmania, and I'm very grateful to be on the lands here at the culmination

58
00:15:25.840 --> 00:15:37.059
in the audience. Here with me is Fiona Mcdonald, who is a co-author of this work, and it, Ellie, make it, and we have a a book.

59
00:15:38.020 --> 00:15:47.870
and some of you already have to fly, and if you don't, if you and I can hand out a few more and have some on the back seat as well, and we are now going to summarize this book in 10 min.

60
00:15:49.290 --> 00:16:08.909
right? We're looking at young people who are in incarcerated in prison and our focus of our 3 research projects was on at a youth prison here in Melbourne. This is a photo from the outside. You might recognize the skyline. It is only a few kilometers from here.

61
00:16:09.220 --> 00:16:31.869
 The photos in this presentation were all provided by Parkville College, which is the school within that prison and the book and and and sure. Obviously young people's privacy. And the book gives more background about the 3 projects about the way youth justice works in this state about international yeah, literature or UN guidance about youth, justice.

62
00:16:31.890 --> 00:16:39.900
and a book you all the references. So for this presentation, I'm just going to jump straight into the The actual findings

63
00:16:41.840 --> 00:16:52.980
Young people in prison tend to face significant challenges with school, both before they end up. In a youth justice system while they are in custody, and also after they leave custody.

64
00:16:53.120 --> 00:17:05.829
So in our book we use Nancy Fraser's three-dimensional framework for social justice to explore barriers and possibilities for socially just education in the context of incarcerated young people.

65
00:17:06.010 --> 00:17:28.299
it was developed by Nancy Fraser as part of her social justice framework, the concept of participatory territory. So participatory parity requires that we make social arrangements that permit all members of society to be able to participate in social life as peers.

66
00:17:30.350 --> 00:17:46.900
Thank you. And in Fraser's term a socially just use, justice system would work to ensure that young people in prison are able to participate in education, at least as well as their peers outside the walls.

67
00:17:47.160 --> 00:17:59.390
and the 3 dimensions are co fundamental and mutually irreducible dimensions of the framework. But I'm going to go through them 1 one at a time.

68
00:18:03.400 --> 00:18:04.060
Oh.

69
00:18:04.580 --> 00:18:15.619
so distribution and distribution focuses on the economic dimension of justice. It requires a redistribution of resources and material goods towards those who most need them.

70
00:18:15.860 --> 00:18:25.569
For schools in prison. it relates to material learning, resources, access to books and to computers, and to the Internet, which is particularly challenging.

71
00:18:25.630 --> 00:18:33.640
But it also refers to the nature of the curriculum that's on offer inside the walls and access to human resources, either

72
00:18:33.730 --> 00:18:47.439
teachers and instructional time. Many of the young people in custody had negative experiences of previous schools, but they were actually highly motivated to learn once they got to Parkville College.

73
00:18:47.440 --> 00:19:07.469
and that provides an opportunity to start turning things around for them. Parkville College operates 6 days a week, 52 weeks of the year, so that starts to move towards a parity of participation. But there are significant challenges to the capability of schools in prisons to provide high quality learning experiences.

74
00:19:07.600 --> 00:19:14.679
 I was a little bit over excited and have 2 examples on these slides. I won't.

75
00:19:14.780 --> 00:19:15.950
And

76
00:19:16.690 --> 00:19:40.260
so one example is the use of time. students have to be escorted through the the space to their classroom by security staff. They have to be kept separate from other students. And so an awful lot of time is wasted, whereas time is the one thing that these young people have, and that we have to make good use of

77
00:19:40.300 --> 00:19:56.319
So both teachers wait, students wait. They get very frustrated, and as a result they don't have parity of participation. Their attendance rate is very low, not because the students don't want to attend, but because they kept waiting. So much.

78
00:19:59.590 --> 00:20:10.830
recognition is the cultural dimension. and Fraser argues that cultural injustice happens through cultural domination, long recognition, no recognition and disrespect.

79
00:20:10.910 --> 00:20:24.790
So people who are subjected to misrecognition are not necessarily poor, although they may be. but injustice is due to belonging to a group which has low standing in society's cultural hierarchy.

80
00:20:24.890 --> 00:20:30.179
Now for schools in prison, recognition operates at 2 levels or misrecognition.

81
00:20:30.480 --> 00:20:50.850
The entire cohort of young people in custody are perceived as a collective group with low status in our society. and in Fraser's words they need to be unburdened of the excessive, ascribed, or constructed distinctiveness that they have compared to other young people.

82
00:20:50.910 --> 00:21:09.130
The second type is where some young people, some groups of young people, have relatively worse educational experiences and outcomes, and are also overrepresented in youth. Justice, And the obvious group in countries like Australia and Canada and New Zealand is young people from first nations

83
00:21:09.150 --> 00:21:22.410
backgrounds in the book we also talk about a few other groups. and for what Fraser says is for these cohorts. What we need is to take their distinctiveness into account in how we act

84
00:21:24.880 --> 00:21:26.450
so.

85
00:21:26.500 --> 00:21:45.780
for an example of unburdening, of excessive, ascribed distinctiveness, and one of the values of Parkville College is to use unconditional positive regard. And what this means is that they have high expectations of the young people in their school.

86
00:21:46.040 --> 00:21:59.929
making sure that a young person's prior history, or a young person's reactions to their current circumstances do not impact on the relationships that the teachers have with the students and do not discount their future potential.

87
00:22:00.900 --> 00:22:01.560
Yes.

88
00:22:03.040 --> 00:22:30.690
representation is the third dimension is the political dimension. and this, again has 2 elements. Firstly, it is about who is the member of who is a member of a community who can set a claim to belonging to a community, and therefore being able to take a claim to to justice in that community. And the second part is about the kind of procedures that we have in society, that structure, public processes of being able to have input

89
00:22:31.130 --> 00:22:52.640
importantly, Fraser positions participate. Parity is an open invitation. It is an opportunity for representation that must be provided. But each individual person must also have the freedom to decide whether and when they want to take up those options, so silence or not participating is also an option.

90
00:22:52.670 --> 00:23:17.880
And this came through really clearly in in our research, where for some of the young people where they had so little power in the contest in the context of being in prison, so little option to exercise our own choice that actually choosing not to participate was really important. And the teachers enabled that as well, so that students make their own choice there.

91
00:23:18.210 --> 00:23:31.200
 the The 3 dimensions we ended up complementing them were 3 other overall actions that we think are required to achieve parity of participation, or at least work towards it.

92
00:23:31.300 --> 00:23:35.979
So it's recalibrating the power balance between security and education.

93
00:23:36.170 --> 00:23:46.490
 we are responding to the role of prior disadvantage and trauma, and regarding young people in custody as actual human beings.

94
00:23:46.700 --> 00:24:04.959
Now currently across Australia, youth, justice is very much driven by a law and order approach and overall. What we need is a move towards a more therapeutic model, which would then enable achieving more participatory parity for the education of incarcerated young people.

95
00:24:05.630 --> 00:24:20.289
 the book, the reports, if you can't afford to buy the book or your library refuses to buy it. These 3 reports are publicly available, and much of our work is available in dice. Thank you so much. Hang on

96
00:24:26.150 --> 00:24:42.829
if you if you're still in Melbourne on the eighteenth of July, which is a Tuesday at 4 30. We have a book launch. Get in touch with Fiona Mcdonald. Look her up on the Isa app and she can give you the details or look at me. Thanks, Fiona, thanks. Hang on

97
00:24:45.660 --> 00:24:48.090
on that.

98
00:24:55.750 --> 00:24:56.450
My.

99
00:24:59.260 --> 00:25:00.320
there's not really

100
00:25:05.770 --> 00:25:25.040
okay. So thank you very much for rising this session. this is like a slight change of the title of the presentation we were. and Internet to present about redistribute the preferences because we were studying that topic together with the justification of inequality. And now we opted to focus on

101
00:25:25.190 --> 00:25:42.869
on this this topic which is the justification of inequality and the socialization of meritocracy at school. some context to start, it is part of a research project that I'm conducting with some colleagues about meritocracy at school, more of the foundation of educational markets and implications for citizenship education.

102
00:25:43.240 --> 00:25:50.340
In a first stage we started with with a qualitative study and analysis of secondary data, which is what I'm going to present today.

103
00:25:50.370 --> 00:25:56.130
And we're planning now for this year in the coming year a panel study, and also some survey experiments in this topic.

104
00:25:56.600 --> 00:26:16.679
So this study. So we're studying the justification of inequality in this could sound a bit paradoxical, because when you think about inequality, usually it's like, you know, inequality. So with. So it's unjust. But we know from several studies in the social psychology of inequality that people are actually willing to justify

105
00:26:16.910 --> 00:26:27.140
to some extent, or sometimes quite, quite a lot of inequality in different contexts in this graph is just to show you that there is some I mean some variation, and at times a lot of variation

106
00:26:27.320 --> 00:26:38.770
in terms of the willingness to justify inequalities in areas such as education and health between countries and also in different years. This data from the International Social Survey program

107
00:26:38.920 --> 00:26:42.159
and this for us, is quite

108
00:26:42.290 --> 00:26:53.819
interesting, because you would think that people would not be, you know, really willing to do it. And we think that one concept that could be one.

109
00:26:54.300 --> 00:27:04.310
the aspect that could be influencing this, the variation in the justification of inequality has to do with meritocracy, which is actually our key concept. So in.

110
00:27:04.610 --> 00:27:32.160
and they just in the theory of a justification of inequality, there are in some competing theories. The first one is the rational interest, Which says that people with high status, usually justify more inequality, because actually it is convenient for them. They are profiting, let's say, for for inequality. But there is not too much evidence to support this theory. That's why we come to socially, actually, in this almost sociological area of of of theory.

111
00:27:32.200 --> 00:27:48.900
which has to do with cultural factors and policy feedback effects, which means that institutions also shape the way people think. And societies. Actually, there is evidence also that even societies with more inequality. People tend to justify more inequality, because, you know, institutions also play a role there.

112
00:27:49.140 --> 00:27:55.210
And in our case of mind, chill is one of the most unequal countries of the world, and not only that there are deep

113
00:27:55.390 --> 00:28:07.649
neoliberal reforms which were implemented in a dictatorship and with commodification in areas such as education, health, and pension system. And that's why we were really interested in in in focusing on this topic.

114
00:28:07.780 --> 00:28:19.290
And and as I mentioned, the our center of concept is meritocracy. Is this basic definition of where it is. It's a combination of effort and talent from Michael Junk in 1,958

115
00:28:19.720 --> 00:28:24.329
in myitocracy, usually in research about about the

116
00:28:24.640 --> 00:28:40.290
about how to deal with research and meritocracy, there is but basic distinction between normative and perceptual elements. This means that to what extent people of serve or perceive that a meritocracy works in the society? So it is, let's say, efforts are rewarding society.

117
00:28:40.430 --> 00:28:54.440
Another different thing is whether people actually normatively prefer. Let's say it is. I mean, it is good that meritocracy. It's a basic distributed principle in society. In we in this paper, we're more focused on on the perception part of meritocracy.

118
00:28:54.730 --> 00:29:04.959
And also there are some research we are based on from bathroom in 2,033 Vedica. which puts a a school as a

119
00:29:05.020 --> 00:29:11.729
central actor in shape and meritocratic beliefs, and our actually our what we intend is to see whether

120
00:29:11.790 --> 00:29:33.890
 the the perception of meritocracy to to what extent the perception of meritocracy is socialized at school at school age, because most of the research in this area is in adult population. And we want to see whether schools place a role. thinking that that, many of the beliefs in perception of meritocracy. I shape it in school.

121
00:29:34.280 --> 00:29:45.190
and we want to see whether the school and also the family play a role in this relationship between meritocracy and justification of inequality. So our first hypothesis is to I mean, we.

122
00:29:45.230 --> 00:29:47.699
We propose that the

123
00:29:47.710 --> 00:30:06.149
when you perceive more meritocracy that actually the system is rewarding the the people who are more, who do more effort or are more talented people would be in this case students would be more willing, or to justify more inequality, because, like, you know, it's kind of more just when when meritocracy operates

124
00:30:06.320 --> 00:30:17.849
 and we include some school variables like for school performance, the which is measured by the by the achievement test, national achievement. Test

125
00:30:17.940 --> 00:30:33.840
the socioeconomic status of school, the socioeconomic status of the family, and we also include some moderation effects that I can discuss later in the at the end of the presentation. So we use data from a first national study of citizenship, education from 2,017,

126
00:30:33.960 --> 00:30:40.720
with more than almost 9,000 students, 242 schools as a large study.

127
00:30:40.760 --> 00:30:44.380
and the our main variables are, and

128
00:30:44.810 --> 00:30:54.829
are actually 3 items, which is about it is just that in Chile people with hard incomes can have better pensions. But people with low incomes in the same

129
00:30:54.890 --> 00:30:56.460
for

130
00:30:56.690 --> 00:31:01.690
for education, and for health.

131
00:31:02.600 --> 00:31:15.949
and for myitocracy. We use 2 kind of barriers, one's meritocracy at school, let's say intelligence. It's important to get good grades, thinking that grades is one of the key reward at school.

132
00:31:15.950 --> 00:31:33.299
in F 4 is, it is important to get to the grades, and we also ask about meritocracy in society. In this case, in Chile, people are who are from for the efforts or people are rewarded for the intelligence and skills, and also the server nest item which is in Chile people who get what they deserve.

133
00:31:33.760 --> 00:31:35.650
We also build an index with that.

134
00:31:35.670 --> 00:31:50.610
and these are the variables. at family school level, educational level books at home, technology, technology, access index, and at school level, the rate of parents with university education, the the type of administration of school, private public.

135
00:31:50.690 --> 00:31:55.619
the socioeconomic level, and an average school achievement and score.

136
00:31:56.980 --> 00:32:07.729
So the results. What we observe here is the relationship between the main items of meritocracy and an average of these 3 items of the justification of inequality.

137
00:32:08.060 --> 00:32:17.000
 in the red one is education. The green one is health, and the blue one is

138
00:32:17.050 --> 00:32:23.659
tensions. And what we see here is a it's a constant positive association, which means that people that

139
00:32:23.910 --> 00:32:38.480
perceive that efforts are rewarded are more willing to justify more inequality. The same with with with talent. People receiving that talents are rewarded are also more willing to justify more inequality in line with our hypothesis.

140
00:32:38.520 --> 00:32:47.050
And the same with this, the serverness, general item of meritocracy, which said that people get what they deserve.

141
00:32:47.090 --> 00:32:54.419
and as far as the school meritocracy items is concerned, the the association is not that clear, as in the other ones, but still

142
00:32:54.540 --> 00:33:03.509
with school talent. It is like positive association that when rewards, when skills are rewarded in in school, people also need students.

143
00:33:03.540 --> 00:33:04.580
are

144
00:33:04.810 --> 00:33:23.820
them to justify more inequality in one with with the item about school effort. I mean, this is the only one that's not really clear. We observe that also in our this are the the summary of regression models. This positive association is confirmed about the social meritocracy in in terms of effort and talent and the servingness.

145
00:33:24.420 --> 00:33:34.699
School talent is also positive, but school efforts like, it's slightly negative, which is for us. Still, we're thinking about that. Why, this, this items? It turns the other way around.

146
00:33:35.080 --> 00:33:43.160
so we're really, we welcomed your your inputs in this regard. And we also just to to show an interaction

147
00:33:43.230 --> 00:33:54.720
which has to do with this other effect, we but which we actually found very interesting, because our our first 2 was in our hypothesis that

148
00:33:55.110 --> 00:34:19.990
in the schools, with that, with a higher average score in this standardized test of achievement, they will be actually willing to justify more more inequality, because has to all it is a kind of approximation of meritocracy. And what's the other way around? So this points actually to the kind of enlightenment role of education. So actually, we see this in adult population that people with higher education.

149
00:34:19.990 --> 00:34:36.219
and to justify less inequality. although they also sometimes have profiting for that because they there is an association of education income. So we see that actually, the smaller rate this positive association between the server is, and just just justification of inequality

150
00:34:36.420 --> 00:34:42.609
for the people with with high education that they tend to justify less inequality.

151
00:34:42.720 --> 00:34:51.289
and so, to to sum up, I think I have 30 s. A perception of meritocracy in society is positively related with inequality, justification.

152
00:34:51.750 --> 00:35:01.460
In the school there are mixed results in in socialization and rural school with we we. I kind of explain this

153
00:35:01.530 --> 00:35:04.499
by a role of this enlightenment effect of education.

154
00:35:04.800 --> 00:35:10.390
I mean, students tend to justify less inequality when they get higher, actually high rates.

155
00:35:10.730 --> 00:35:32.219
And, as I mentioned at the beginning. Where now we started some survey experiments. we have a 3 way panel study starting. Actually, this year, we want also to refine some measures of the school meritocracy and socialization. And of course, we're quite open for collaboration. So any input and and or interest in this research, we're quite open for that. So thank you very much.

156
00:35:38.600 --> 00:35:39.949
You know.

157
00:35:59.660 --> 00:36:07.850
thanks, Anan. Thanks everyone. so I will be speaking about social justice and the curriculum in this presentation.

158
00:36:08.040 --> 00:36:11.109
and I'll be thinking about social academic distribution

159
00:36:11.130 --> 00:36:16.120
and status hierarchy in the making of curriculum inequality.

160
00:36:18.980 --> 00:36:30.460
So this presentation is going to be a bit different from some of the previous ones, in the sense that it's going to mostly build a theoretical argument and not report

161
00:36:30.590 --> 00:36:33.429
new research that I've done, but trying to use

162
00:36:33.450 --> 00:36:42.700
theories of justice, to rethink curriculum justice, and that will draw on existing publications by a range of scholars internationally.

163
00:36:43.460 --> 00:36:51.460
and the 2 specific theories of justice that I'll draw on that we've heard from earlier are recognition and ready solution theories.

164
00:36:52.710 --> 00:37:07.080
And I want to add a caveat as well that in terms of school curriculum the focus will be on the kind of the subject-based curriculum. So we know they are track systems as well. But here I focus on mostly compulsory schooling

165
00:37:08.290 --> 00:37:20.959
are the key arguments. redistribution and recognition cannot be reduced to one another when thinking about curriculum injustices, and there are different modalities of curricular justice.

166
00:37:21.700 --> 00:37:25.759
These 2 frames of justice call for different remedies

167
00:37:26.180 --> 00:37:28.949
for current injustices in the curriculum.

168
00:37:29.400 --> 00:37:37.370
but at the same time they are not incompatible, and can be pursued concurrently. So this is the kind of Fraser line of argument.

169
00:37:38.730 --> 00:37:44.719
but an articulation of both is required, so we can't. Just, I think, about compatibility.

170
00:37:44.810 --> 00:37:50.470
And in the abstract we need to think about how they articulate for specific curriculum issues.

171
00:37:51.420 --> 00:38:01.050
And here, in terms of practical action and curriculum transformation. We need to start from the leading causes of current curricular injustices.

172
00:38:02.330 --> 00:38:13.030
Alright. So a brief overview. I'm going to go through this pretty quickly because we've heard it in the previous presentations. So distributive justice is a more established, more dominant paradigm.

173
00:38:13.160 --> 00:38:25.310
It's kind of been discussed mostly in in relation to the economy. But it's also allocation and access to resources, goods, experiences, or opportunities. So it can be a broad framework about who gets what effectively

174
00:38:25.710 --> 00:38:28.880
and the key concepts. They are equality, equity, and fairness.

175
00:38:29.760 --> 00:38:39.350
When it comes to recognition. It's kind of a more recent dimension of justice. And here the key notions are in participation.

176
00:38:39.360 --> 00:38:41.920
respect, legitimacy

177
00:38:41.980 --> 00:38:45.120
rather than cheers and and distributions.

178
00:38:45.760 --> 00:39:02.689
And and one of the key challenges now is how to articulate. So there's probably more recognition now than these 2 dimensions matter. And so the key or one of the key issues is how to articulate both and how to address both dimensions, both types of injustices.

179
00:39:03.240 --> 00:39:10.899
And so, my my, take on. This is that when we want to think about curricular justice as a form of recognition

180
00:39:11.660 --> 00:39:19.680
one good image is the counter he Germanic curriculum, based on plural, diverse, and inclusive knowledge.

181
00:39:20.680 --> 00:39:27.660
And, on the other hand, we want to think about curriculum, justice as distribution or redistribution.

182
00:39:27.720 --> 00:39:39.159
This is where, the literature around powerful knowledge comes into place or equalizing social opportunities to master powerful, meaningful, and valued knowledge.

183
00:39:42.380 --> 00:40:03.129
so the core principles there. For when it comes to recognition that various bodies of knowledge and cultural repertoire are important, and that therefore the selection of knowledge that is deemed socially important needs to feature in the curriculum for students to be given access to structured opportunities for learning.

184
00:40:03.650 --> 00:40:08.810
and how how that plays out is in the inclusion and exclusion of diverse bodies of knowledge.

185
00:40:09.510 --> 00:40:18.139
And this is where this evidence and and kind of well-documented inequalities, there, when it comes to recognition. For example.

186
00:40:18.149 --> 00:40:24.220
middle and upper-class cultures dominate the school curriculum. There is some some literature there.

187
00:40:24.229 --> 00:40:42.440
and colonial knowledge systems also tend to dominate and to marginalize indigenous and global South, and bodies of knowledge and ways of knowing. There's also marginalization or exclusion of rural cultures in the curriculum. So the curriculum in terms of knowledge and content is quite metrocentric.

188
00:40:42.960 --> 00:40:56.750
And there's also a growing prevalence or kind of domination of instrumental forms of knowledge, and at the expense of more open and humanistic forms of knowledge. So that's the recognition front.

189
00:40:57.770 --> 00:41:02.249
If we look at a distribution here, the core principle would be

190
00:41:02.390 --> 00:41:11.709
and equitable opportunities for all learners to master knowledge in all the areas of the curriculum that are deemed necessarily important for citizens.

191
00:41:12.620 --> 00:41:20.820
And and here, in terms of organization of the curriculum. We think about engagement in core subjects or core areas of learning

192
00:41:20.899 --> 00:41:24.449
with opportunities for specialization that come on top of that.

193
00:41:25.779 --> 00:41:37.240
But here, too, there's a lot of evidence about extensive, persistent, and internationally documented inequalities in access to an achievement through these different areas of the curriculum.

194
00:41:37.359 --> 00:41:41.599
So even when diverse perspectives are included in the curriculum.

195
00:41:41.670 --> 00:41:49.750
the means of access or mastery of that knowledge are not equally distributed. So we have distributional distributed inequalities there.

196
00:41:51.020 --> 00:41:55.940
All right. So how do we connect redistribution and recognition?

197
00:41:56.230 --> 00:42:07.759
they don't necessarily call for the same responses. So they are, and strategies. to address one dimension more specifically than the other.

198
00:42:08.120 --> 00:42:16.960
So, for example, in terms of redistribution, transforming the social distribution of the means of appropriation of different subjects in curriculum areas

199
00:42:17.110 --> 00:42:34.830
is a key strategy. So equalizing resources. in schools and equalizing. the kind of quality of education that students have access to in school is a key dimension of one

200
00:42:35.020 --> 00:42:36.300
redistribution

201
00:42:36.680 --> 00:42:51.840
when it comes to recognition. On the other hand, we probably the the key focus that's been considered in the literature is transforming the processes and the power distribution over the selection of what goes into the curriculum.

202
00:42:51.990 --> 00:43:15.120
So inclusion and exclusion, the relative weight of different forms of knowledge. For example, in in the Australian curriculum, in the history curriculum, there is a growing space for indigenous history, but yet the balance and the way this is framed is still a highly unequal and kind of global north, colonially centered.

203
00:43:15.740 --> 00:43:20.919
So how can we? And try to bring these 2 things together.

204
00:43:23.480 --> 00:43:30.890
I think this is where Fraser is useful again, and and kind of taking, looking at

205
00:43:31.300 --> 00:43:44.950
injustices in terms of obstacle to justice. And I think that's when it comes to the mainstream school curriculum. That's that's a useful way of making progress. And because in math school systems which kind of dominate now internationally.

206
00:43:44.970 --> 00:43:50.850
the main cause of curricular injustice is

207
00:43:51.310 --> 00:44:00.790
the task of the curriculum, the demand that's placed on the curriculum to select, to discriminate, to create hierarchies of achievement

208
00:44:00.800 --> 00:44:10.789
and to organize the hierarchy of students for future stages of education. So the main obstacles to both recognition and distribution.

209
00:44:10.930 --> 00:44:20.510
and is the same. I would argue in the school curriculum. It's the demand for the curriculum to function as a system that discriminates between students

210
00:44:21.380 --> 00:44:30.649
and and therefore curtailing this role that is ascribed to the curriculum should be the priority to address both dimensions, to find a way of

211
00:44:30.700 --> 00:44:46.219
addressing issues of misrecognition and of male distribution together. and on the recognition fund. That would mean more space for knowledge, pluralism, because the priority ascribed to discriminant and instrumental knowledge

212
00:44:46.240 --> 00:44:48.390
would be relaxed.

213
00:44:48.970 --> 00:44:57.419
and, on the other hand, in terms of redistribution, there would be more scope to repackage specific subjects in knowledge areas

214
00:44:57.710 --> 00:45:07.729
in a way that promotes universal mastery as opposed to 2 hierarchies between students, and that's in both terms of knowledge and in terms of assessment.

215
00:45:08.950 --> 00:45:11.530
And that is it for me. Thank you

216
00:45:17.040 --> 00:45:18.470
very much. Went to

217
00:45:20.390 --> 00:45:23.530
the next we have a dilemma, and then.

218
00:45:42.940 --> 00:45:57.359
Hi! Thanks everyone great to see you all. so I'll begin. Just do the first few slides, and then I'll pass over to my colleague, who is also the lead researcher on this. ilana for Neph to rose and blue.

219
00:46:00.860 --> 00:46:03.230
Okay is.

220
00:46:03.630 --> 00:46:15.140
And also we would like to acknowledge the traditional owners of the lands on which we work and pay our respects to elders, past, present, and emerging, and any aboriginal Torres Strait Islander peoples who may be joining us today.

221
00:46:15.930 --> 00:46:42.389
So education markets in Australia are experiencing a growth in the number of non-government faith-based schools. We're particularly seeing that in countries like Australia, where a neoliberal conservative government in the 1990 S. And 2,000 s. Really kind of liberalised, so to speak, education policies at Federal level to allow for the growth of low fee, paying faith-based schools.

222
00:46:42.400 --> 00:46:59.920
and these schools may be seen by some as providers of excellent opportunities in terms of reflecting students, various values, cultural, religious, but also highly problematic. When it comes to religious, ethnic, and socioeconomic integration in terms of social cohesion that can actually be very divisive.

223
00:47:00.460 --> 00:47:24.619
So in terms of Australia, there's a particularity about our education market in Australia, we have 35% of our nation's schools are actually what we call non-government schools. It's an it's a misnomer, because, in fact, all schools are funded by the Federal government or non-government schools have quite a a very high proportion of their finances come from the Federal Government.

224
00:47:24.620 --> 00:47:45.829
So it's a problematic term to call them non government But nonetheless Catholic and so-called independent schools account for over a third of our schools compared with 28%. In the 19 nineties, and one of the reasons for the major increase is because of the change in Federal government policies in the nineties. which really encouraged us to say low fee schools to enter the market.

225
00:47:46.050 --> 00:47:57.189
and 85% of these non-government schools are religiously affiliated and they are very highly competitive. So they're competing for student enrolments both with the Catholic and and government schools as well.

226
00:47:58.500 --> 00:48:13.030
So we have these very neo liberal policy initiatives in the Australian schools very, very much foregrounding the student and the parent as consumer. And there's a very ambivalent sort of ethical questions that arise from all of that.

227
00:48:13.090 --> 00:48:25.700
So what what are Australian communities, ethical understandings and non-government, faith-based schooling and its role in society, particularly when it comes to providing an an accessible and inclusive education, if that's at all possible.

228
00:48:26.240 --> 00:48:28.200
So I'll pass over to Atlanta.

229
00:48:28.600 --> 00:48:29.609
Thank you. Jane.

230
00:48:30.780 --> 00:48:53.230
yeah. So we wanted to understand, what is the ethics? and and how do students, parents, teachers, how they see? these settings. in terms of their ethics. So this is a part of large scale study that we conducted. And we examined the communities.

231
00:48:53.230 --> 00:49:03.870
This course! It was a faith-based, faith-based communities. Discourse on the ethics of faith-based schooling in a neoliberal policy-driven space.

232
00:49:04.110 --> 00:49:19.109
We conducted interviews and focus groups with overall 84 stakeholder participants, including principles of faith-based schools, board members, parents in these schools, students, teachers.

233
00:49:19.470 --> 00:49:34.809
and also government. So students, government school students and their parents. from that faith-based, faith-based community, because we wanted to get a better sense of how they see it from the outside.

234
00:49:35.490 --> 00:49:44.779
We also had a short survey to capture members that the community members. Understanding of these schools.

235
00:49:46.350 --> 00:49:55.820
our research questions were, first of all which ethical virtues are present in Australian students perceptions of non-government, faith-based schooling.

236
00:49:56.240 --> 00:50:14.069
And the other question was, What are the specific articulations of these ethical virtues in a neoliberal education market that by its very nature actually raises ethical questions about how education can operate as a public good.

237
00:50:14.510 --> 00:50:22.330
 so

238
00:50:23.070 --> 00:50:31.930
this paper particularly focuses on students. We also had. all these interviews with philanthropists.

239
00:50:32.040 --> 00:50:49.879
principals, teachers, parents. We're going to focus today only on the students. I'm going to include here both the students in the faith-based schools and students from government schools who are part of that community, that faith, faith-based school community.

240
00:50:50.410 --> 00:50:53.840
We took a virtue. Ethics approach.

241
00:50:53.980 --> 00:51:20.899
and the idea of that virtual ethics approach is that it puts emphasis on the ethical, ideal, or practical wisdom that actually captures a person's capacity to make the right decision in a given time. This is It's a gradual process of developing this ethical notion on what? On what is good and what is bad, what is right, what is not right.

242
00:51:20.900 --> 00:51:28.610
And so we wanted to capture that. How students perceive this setting in terms of its ethics.

243
00:51:29.150 --> 00:51:42.890
individuals, the virtues are actually, they're connected obviously, to their experiences, their knowledge. What when we wanted to make these connections see how it works out.

244
00:51:44.630 --> 00:51:51.230
So our findings from the interviews and focus groups that we had with with the students.

245
00:51:51.330 --> 00:52:16.259
We found that that the students, actually, they see this faith-based school. schooling enterprise as a financial enterprise. Okay? And which contests 3 particular virtues, we have the virtue of justice, we have the virtue of self-improvement, and we have the virtue of of of courage.

246
00:52:16.980 --> 00:52:19.750
So let's start with the virtue of justice.

247
00:52:20.170 --> 00:52:37.789
So first of all, They expressed this very, this ethical discomfort with practices of fear, relief subsidy programs. They actually saw it as a double-edged. So sort of injustice.

248
00:52:38.180 --> 00:52:46.660
So just to rephrase we have in these schools, we're talking about fees about it can be about $30,000 a year.

249
00:52:46.690 --> 00:52:53.400
Okay? So the students said that they felt very uncomfortable, seeing all these fee programs

250
00:52:53.420 --> 00:52:59.210
that paradoxically right. The idea of these fee programs are to actually

251
00:52:59.370 --> 00:53:01.640
welcome more students.

252
00:53:01.660 --> 00:53:10.400
But actually, it makes many students feel very uncomfortable because they are being labeled the students in need.

253
00:53:10.640 --> 00:53:16.199
So such practices that you know, are on the face of it, are just.

254
00:53:16.370 --> 00:53:22.579
are also, they are seeing, as in just as practices of injustice.

255
00:53:22.670 --> 00:53:33.279
So in the first place, they question why we have such high fees. Okay? Why, we even put people in such a vulnerable position.

256
00:53:33.890 --> 00:53:48.090
So families. And that's what students said. They are either forced to educate their children elsewhere because they just can't afford it. Okay? So they find themselves in this position that they need to make a different choice.

257
00:53:48.790 --> 00:53:53.350
or they need to take part in these subsidy programs

258
00:53:53.450 --> 00:53:56.010
feeling somewhat visible.

259
00:53:56.390 --> 00:54:02.220
or they just leave the school. So either way they feel ethically uncomfortable.

260
00:54:02.320 --> 00:54:08.599
So this paradoxical situation actually leads to some students voicing a sense of shame

261
00:54:08.670 --> 00:54:12.720
which, where this virtue of justice is contested.

262
00:54:13.870 --> 00:54:15.680
you can see some

263
00:54:15.910 --> 00:54:18.600
some quotes here.

264
00:54:18.760 --> 00:54:40.960
for example, some students were talking about that. They feel that it's intimidating. If you're on a payment plan when others are very, very wealthy. We had students telling us how they feel uncomfortable sitting in these buildings with their friends, names attached to to these buildings, when some of their friends actually need subsidies to take the bus

265
00:54:41.300 --> 00:54:43.810
home. Okay? So this

266
00:54:44.100 --> 00:54:45.470
inequality?

267
00:54:46.170 --> 00:55:09.989
Then we had the virtue of self improvement which we had some mixed. Very interesting mixed. findings. So again, we're talking about this financial enterprise that contests the development of this virtue of self improvement. So some faith based. Students actually said that they strive to do better, knowing that their parents pay so much money.

268
00:55:09.990 --> 00:55:23.599
they feel that they that they have the responsibility to be better students. Okay, that they need to improve their work. So they have this virtuous behavior of self and social improvement.

269
00:55:23.740 --> 00:55:29.489
because it is a privileged space, so they need to justify it.

270
00:55:29.580 --> 00:55:47.380
But other students actually admitted of not being that motivated to put effort into improving their skills because it's already there. They are part of this privileged system. So they don't feel like they have to work really hard, like many other government school students.

271
00:55:48.290 --> 00:56:04.579
So you can see again. You can see some quotes here. of students saying that So many students in in their school they feel guilty if they get a bad mark. which relates to how expensive it is.

272
00:56:05.590 --> 00:56:21.310
That's space. And lastly, we have the virtue of courage. So the so the students both, I I would say, also the government and the private school students. They called for faith-based schools to initiate this courageous action

273
00:56:21.310 --> 00:56:39.200
of that promotes more affordable, inclusive, and equitable education system. For all they were talking about reducing financial costs. They feel that again they feel very uncomfortable with with this situation.

274
00:56:39.240 --> 00:56:53.140
They want more diverse options again, more inclusive. Some actually talked about mergers in other, in other nations that schools actually they merged to to

275
00:56:53.370 --> 00:57:06.740
try and make the fees less expensive. So they called for that as well, calling for more bold actions that provide these more novel opportunities for all.

276
00:57:07.840 --> 00:57:35.969
So how do we conclude it? So you can see this, these mixed perceptions, these mixed experiences? this very contested ethical understanding of this space, their understanding of of these of this space actually reflects these tensions between their search for personal identity and benefit, but also the ethical conduct and and forms of social responsibility.

277
00:57:36.210 --> 00:58:02.259
And this disconnection actually results in these attempts to somehow bridge between these different ethical notions on what is right. And what is not that right? What is morally good at the expense of virtuous behavior that regards self-improvement? For example, again, we wanted to really highlight, this ethical ambivalence

278
00:58:02.260 --> 00:58:22.979
towards the paradoxical, social, educational impact of having such a privileged space, a growing, increasingly growing space here in Australia, and and that it really requires this special, more, closer attention to the way in which economic discourses of value

279
00:58:22.980 --> 00:58:52.509
exchange shape a systems, ethical environment. So we highlight students, ethical hesitants when navigating schooling against economically determined social expectations. I want to say one thing that actually corresponds with one of the presentations here. So these many of these students they felt very uncomfortable again, knowing that they have this privilege, but this privilege, but at the same time, at the same time, it comes on the expense of

280
00:58:52.510 --> 00:58:57.099
others, so they felt very uncomfortable with it, and they really want.

281
00:58:57.210 --> 00:59:24.249
and they call for this courageous action. to have a an ethically and ethically a more ethical approach. in a moral logic of competition space that we live in. So we try to portray this complexity of ethical virtues in this neoliberal society that we live in and that we need to really reassess. And we articulate

282
00:59:24.330 --> 00:59:37.459
schooling arrangements that we have to really accommodate these new government. governance forms that are more attuned to students, ethical, educational, emotional, and social needs.

283
00:59:37.570 --> 00:59:38.739
Thank you very much.

284
00:59:43.640 --> 00:59:46.480
Next, we have a boon. So we

285
00:59:52.910 --> 00:59:53.970
have to.

286
01:00:01.710 --> 01:00:02.540
Okay.

287
01:00:05.890 --> 01:00:06.810
And

288
01:00:08.580 --> 01:00:09.660
okay.

289
01:00:10.330 --> 01:00:14.060
and good morning. Everyone. Thank you for being here

290
01:00:14.240 --> 01:00:20.600
when my presentation title is school belonging and social injustice

291
01:00:20.900 --> 01:00:22.120
in Mexico.

292
01:00:22.660 --> 01:00:28.030
It's a arrow to change the arrow is to check the mouse.

293
01:00:34.100 --> 01:00:35.970
Why, you sometimes goes to the left.

294
01:00:39.570 --> 01:00:40.480
Sorry?

295
01:00:41.380 --> 01:01:00.170
well, this paper addresses the the relationship between belonging and social inequality. Basically, the main goal of the paper is to explore or to analyze the influence of inequalities, social inequality.

296
01:01:00.230 --> 01:01:23.479
On belonging to, to capture the way in which a social inequality is affecting different ways of school belonging among a young people in that sense that a school belonging is an issue today that affect social justice or injustice.

297
01:01:23.780 --> 01:01:24.910
and

298
01:01:27.660 --> 01:01:36.329
and educational inclusion is not solved only with the incorporation of new students

299
01:01:36.890 --> 01:01:39.410
who were previously included.

300
01:01:39.420 --> 01:02:05.260
Inclusion also implied to take into account a a a different amount of relationships and dynamics and practices that take place inside the the school and practices and relationship that are affecting the school achievement of these students, but also

301
01:02:05.600 --> 01:02:26.019
the well wing of a student of these students at a school, and this is why of the reason why it is important to pay attention to the conditions under which the inclusion of numerous students take place between the school.

302
01:02:26.130 --> 01:02:46.690
In the past, only a few decades ago, at least in Latin America, the idea and the the analysis of belonging was not An issue in the sociology of education. But today there is a growing recognition.

303
01:02:46.690 --> 01:03:03.720
A cool belonging as a a key aspect for a student well-being. So in the past the the the main concern was access to a school, but not what happened inside the the the schools. One

304
01:03:05.340 --> 01:03:12.500
and only some few ideas about a belonging. and

305
01:03:13.440 --> 01:03:30.119
one of the main characteristics of this concept of belonging is that it combines 2 different dimensions. We can say one psychological dimension and one social dimension, the ecological dimension of belonging.

306
01:03:30.120 --> 01:03:50.150
and make reference to a personal, intimate, intimate feeling of security, comfort, and mainly is an idea of an emotional attachment with a particular space with a community, or in some cases with some options or or a spaces, as I said before.

307
01:03:50.330 --> 01:03:51.560
and

308
01:03:51.910 --> 01:04:03.930
but it has also a relational dimension, a social dimension. It is also an experience related with the connection with others, who.

309
01:04:03.930 --> 01:04:31.810
with the attachment and the identification with others, some with the people who are part of this community in in some way belonging, is related with the idea of citizenship, because it it makes reference to this idea of membership. It's not only an individual feeling, but it's also a social introduction with others.

310
01:04:32.040 --> 01:04:39.150
and 2 particular things about belonging on one side belonging

311
01:04:39.450 --> 01:05:04.950
at least for me, it's a concept that crystallizes or concentrate the social and the subjective dimension of our existence. So This is an important outcome, because I will try to concentrate in some contradictions between the social and the subjective in the case of belonging.

312
01:05:05.570 --> 01:05:09.180
And the second thing is that belonging

313
01:05:09.430 --> 01:05:26.849
both in terms of social recognition and power distributions, is effective. By inequality I mean inequality, both in terms of redistribution and recognition, is affecting the way in which belonging can be constructed by different social sectors.

314
01:05:27.340 --> 01:05:28.440
and

315
01:05:29.100 --> 01:05:55.189
this paper is about to school belonging in popular and disadvantage. Upper Middle School in Mexico. is part of a big project that was a developed in 3 different cities of the of the country, one in the north. In Tijuana, which is in the border with the with the Us. And maybe you know something about tijuana for the serious, about the Marco and that kind of thing.

316
01:05:55.210 --> 01:06:19.230
But when this was selected, because it was in the very north of Mexico, and then we choose Mexico City and the which is in the center of the country, and so so also Tuxla, which is in Chappas, at the south of the of the country, which is one of the poorest state of Mexico, Japass and and and Tosla is the capital

317
01:06:19.250 --> 01:06:48.170
of that state, and we work in 2 different school in each of these 3 cities, except in Tuxila, that we work in 3 schools. So in total there were 7 school. All of this school are located in in very poor neighborhood, or they attend a student from poor or low income classes.

318
01:06:48.410 --> 01:07:05.370
and we apply 73 interviews with the students. 22 same interviews with teachers and principals of these schools and 6 focal group, one in each of these 61.

319
01:07:05.550 --> 01:07:11.659
They are 7 in school, but in one we didn't do any focus group.

320
01:07:11.710 --> 01:07:25.029
Some of the finding about the relationship between belonging and social inequality.

321
01:07:25.450 --> 01:07:26.770
and

322
01:07:26.810 --> 01:07:46.229
we identify at least 3 contradictions. We call these contradictions the contradiction between social recognition and belonging. The contradiction between authenticity and belonging, and the contradiction between a

323
01:07:46.270 --> 01:07:55.099
self-esteem and belonging, I will say something about each of these 3 contradictions or tensions in any case.

324
01:07:55.200 --> 01:07:56.620
and

325
01:07:56.920 --> 01:08:13.760
and in the case of social recognition, at least in Mexico. But we know that in many parts of the world public schools located in poor areas, most of them with technical or vocational orientations, are 150

326
01:08:14.320 --> 01:08:33.870
the evaluated and usually stigmatized and are seen also as violent, easy, academically poor institutions. And also there is an important den of the moral value of the students of these schools.

327
01:08:33.870 --> 01:08:48.440
So these contradictions referred to. And this this public classification as an astigmatization of these schools that make more difficult the process of constructing belonging

328
01:08:48.440 --> 01:09:12.949
social evaluation of their schools, confront the students, with many contradiction and conflicts belonging to these places means for them accepting a social evaluation and misrecognition. So there is here a contradiction between accepting to belong to this school and accept the the valuation that socially the society is at the

329
01:09:13.060 --> 01:09:17.240
Putting on this on this context.

330
01:09:17.470 --> 01:09:30.120
then there is also a contradiction between our attention, between contracting belonging an authenticity, because a school belonging is not only affected by a

331
01:09:30.540 --> 01:09:32.460
outside. The valuations

332
01:09:32.960 --> 01:09:56.480
is 3013. Okay, it's not only effective, but outside the valuation, but also I. There are many forms of inclusion inside the schools, for example, at least in Mexico. I'm particularly in these popular schools, different aspects of of just cultures, like identities, aesthetics, the Harcato and another

333
01:09:56.480 --> 01:10:25.329
the use of piercing and recept it, and prohibitive. So for many students. The school is both a place to make friends, to have a better future, to learn a new things, but at the same time it's a place where the real self and the identities are not asceptive, so authenticity must be repressed in order to construct belonging in some way.

334
01:10:26.110 --> 01:10:33.049
and then we have the first and last a tension or contradiction between the valuation and self-esteem.

335
01:10:33.270 --> 01:11:00.829
and this is because teachers and school administrators or principals a often mistreat or disrespect, or disregard the abilities and the merits of their their own students, and the the value of them as as a student. As a students. The this evaluation of their aptitudes, intelligence, and medicine. To to

336
01:11:00.830 --> 01:11:18.399
to remain in the school, to be a proper students at school, A has an effects on their self esteem and personal value belonging to to school process. Dilemma between accepting and evaluated a substitivity, or some time withdraw from this a school one.

337
01:11:18.670 --> 01:11:32.099
and the conclusions. Just 3 observations. One of them is that social inequality shapes the conditions, and in quality of cool belonging for different groups of young people.

338
01:11:32.100 --> 01:11:49.359
This is important in order to avoid the emotionization of school belonging as a general characteristics of of schools. Different contexts demand different responses for constructing a school belonging, and not always is a positive skin.

339
01:11:49.430 --> 01:12:10.669
and the second thing is that the school belonging exposes the associative and emotional dimensions of social studies in education. This is important for me, and at least I think it's important to take into account the relevance of social inequality in emotional aspect to the conscious of of inequality.

340
01:12:10.710 --> 01:12:24.909
And third, this is a. This is not only a problem for for students in this schools. It's also a problem for the school itself, because it's called face a dilemma between subsequent.

341
01:12:25.060 --> 01:12:26.690
if you

342
01:12:26.740 --> 01:12:46.979
so appreciative. That is the ability to to to shape the subjectivity of a students, but at the same time accept the diversity of a student. So there is a among teachers, some principles, a contradiction between transform students or accept the students as they are.

343
01:12:47.030 --> 01:12:50.110
Well, that's it. Thank you very much. I'm sorry, so

344
01:13:00.260 --> 01:13:06.879
it's one. I believe it is my mother And also Holmes, who is alive

345
01:13:07.690 --> 01:13:09.410
and try to connect.

346
01:13:09.870 --> 01:13:12.890
See if my or let's go and also connect with it.

347
01:13:15.380 --> 01:13:16.430
Manuela.

348
01:13:17.070 --> 01:13:18.029
is she here?

349
01:13:18.330 --> 01:13:20.400
I don't see here.

350
01:13:21.960 --> 01:13:27.470
9 participants yet to deserve all the participants, but not manually. Not there. Okay.

351
01:13:30.890 --> 01:13:39.200
well, we don't have Manola here. So David J. Are you ready? Great? Thank you very much.

352
01:13:39.670 --> 01:13:46.410
See if Manuela connects later, and for the champion. It will have to be more than a percentage.

353
01:14:15.420 --> 01:14:17.940
Thanks everyone for staying

354
01:14:18.120 --> 01:14:19.110
this long

355
01:14:19.400 --> 01:14:29.010
for this session, and I would like to start my a presentation by acknowledging the traditional owners of the unseeded land on which I live and work.

356
01:14:29.420 --> 01:14:43.570
My name is Tojamola. I am from the university, and my co-author is Professor Trevorge from the University of Glasgow. Unfortunately, we make it today. So I will be

357
01:14:44.210 --> 01:14:46.920
presenting now on his death.

358
01:14:47.280 --> 01:14:58.389
So this is a theoretical paper.

359
01:14:58.500 --> 01:15:00.690
but it's a to its color of collection.

360
01:15:00.920 --> 01:15:10.059
So the starting point is, how do we. when we study or investigate educational disadvantage?

361
01:15:10.160 --> 01:15:12.110
Where do we look at

362
01:15:12.560 --> 01:15:17.949
what is the domain of investigation. When we explore educational disadvantage

363
01:15:19.220 --> 01:15:22.510
in researching this educational disadvantage.

364
01:15:23.360 --> 01:15:34.860
we can engage with different dimensions of inequality, including lack of access and safe learning, environment, negative educational experiences, or low educational attainment.

365
01:15:35.210 --> 01:15:44.749
We can also engage with how we access it as scholars. We can be more reflexive about our own world.

366
01:15:45.020 --> 01:15:47.020
our social location.

367
01:15:47.680 --> 01:15:52.180
because what we see depends on where we are.

368
01:15:52.370 --> 01:16:00.610
our social location determines our analytical perspective as well as the questions we raise to address in our research

369
01:16:00.990 --> 01:16:03.999
meaning, we make positional judgment.

370
01:16:04.460 --> 01:16:12.469
What we see as inequality from our perspective may not be inequality or inequality. It can be just normal.

371
01:16:12.710 --> 01:16:16.509
 The other way of engagement can be

372
01:16:16.550 --> 01:16:21.499
analyzing how social arrangements are allocated in society.

373
01:16:23.500 --> 01:16:28.699
how unjust inequality is addressed through policies and programs.

374
01:16:28.930 --> 01:16:31.900
How inequality are the problems framed?

375
01:16:31.970 --> 01:16:38.290
What is the problem of inequality represented to be to use carol purchase of framing

376
01:16:41.490 --> 01:16:46.249
the analytical lens we use in our work trivial, and myself.

377
01:16:46.380 --> 01:16:56.840
We use Bordeaux and sense separately, and in this paper we try to combine the analytics from the 2 thinkers.

378
01:16:57.520 --> 01:17:01.230
We start with volume. The social reproduction theses

379
01:17:02.140 --> 01:17:05.829
for Bjo schools as social instruments

380
01:17:06.390 --> 01:17:13.750
are basically mechanisms of maintaining the status quo by reproducing the cultural capital of the dominant class

381
01:17:15.140 --> 01:17:16.240
that means

382
01:17:16.490 --> 01:17:20.680
educational attainment of children is aligned with

383
01:17:20.690 --> 01:17:22.840
the social position of their parents.

384
01:17:24.530 --> 01:17:27.960
So using bio, we

385
01:17:28.200 --> 01:17:48.239
can map interactive forces that influence educational inequality or that result in educational inequality. But what just sociology, at least in the context of educational research, is not without limitation. For example, it doesn't appreciate the possibility of social mobility and cultural acquisition.

386
01:17:48.730 --> 01:17:56.519
And also it doesn't appreciate what you also refers to as the communal or the cultural wills of minorities

387
01:17:56.670 --> 01:17:57.870
communities.

388
01:18:00.000 --> 01:18:01.849
So in the response.

389
01:18:02.360 --> 01:18:06.719
We work with Amartyerson's capability approach

390
01:18:07.770 --> 01:18:23.789
and and normative framework. The capability approach are used as social justice in any given society requires making social arrangements that provide people genuine opportunity to be and do what they have reason to value.

391
01:18:25.010 --> 01:18:26.059
That means

392
01:18:26.310 --> 01:18:31.629
light bore you to emphasize the source of the problem. Sell

393
01:18:31.760 --> 01:18:32.810
all for us

394
01:18:33.750 --> 01:18:44.270
a philosophical and analytical arrangement to address inequality. Here it is that as social arrangement through public reasoning.

395
01:18:45.750 --> 01:18:47.969
But again, since

396
01:18:48.000 --> 01:18:52.110
work as it's in some

397
01:18:52.170 --> 01:19:02.280
areas. For example. he doesn't explain. Some are used. Yes, we have conditioned perceptions

398
01:19:02.370 --> 01:19:04.640
and conditioned preferences.

399
01:19:04.710 --> 01:19:17.490
but because he is not a sociologist, he doesn't relate that into the disposition of the individual. How do we form our values, our perceptions, our references?

400
01:19:17.600 --> 01:19:23.630
That is one. The second one is there is this widely cited critic, that is.

401
01:19:23.880 --> 01:19:26.260
there is no way to professionalize it.

402
01:19:26.420 --> 01:19:30.529
Some argues on at a philosophical level.

403
01:19:30.690 --> 01:19:41.209
There are different scholars in economics, sociology who try to personalize it. But I have never been in that context.

404
01:19:42.220 --> 01:19:46.120
So in this presentation, what we are arguing that

405
01:19:47.120 --> 01:19:58.919
as I highlighted, there are limitations within volume, and but by bringing the 2 together we can address those limitations and explore educational disadvantage more fully

406
01:19:59.030 --> 01:20:00.750
those 5

407
01:20:00.950 --> 01:20:06.740
spheres of dominance, of analysis or fulsion and disposal capital, interaction.

408
01:20:06.810 --> 01:20:15.209
capacity, expansion, conversion, abilities, and conditioned choices. By engaging with those concepts we can fully, at least.

409
01:20:15.250 --> 01:20:24.180
we can have better understanding of the sources and process of educational disadvantage. So usually.

410
01:20:25.340 --> 01:20:26.480
when we

411
01:20:26.830 --> 01:20:31.680
do research in education or disabilities, either, we focus on the disadvantage bit.

412
01:20:31.990 --> 01:20:41.379
or what opportunities are available. What are the policies, equity policies, inclusive policy, or we focus on the outcome. What is the outcome of this policy?

413
01:20:42.330 --> 01:20:46.859
Sometimes we will let all the 3. What we are giving is that

414
01:20:46.870 --> 01:20:49.710
we need to add position and dispulsion.

415
01:20:50.710 --> 01:20:51.850
I feel

416
01:20:51.860 --> 01:20:54.949
that is the social location of of the individual.

417
01:20:55.230 --> 01:21:02.160
And what are the associated social structures, limiting people from accessing

418
01:21:02.220 --> 01:21:03.840
educational opportunities.

419
01:21:04.320 --> 01:21:09.680
But this position is also equally important. This position is about our

420
01:21:09.910 --> 01:21:10.900
beliefs

421
01:21:11.180 --> 01:21:13.900
and values and aspirations

422
01:21:14.210 --> 01:21:21.749
that interact with our position, culture, and disposing those in the electrical interaction, because

423
01:21:22.160 --> 01:21:26.310
we form our dispositions through internalizing external structures.

424
01:21:26.500 --> 01:21:30.409
But the internalized structures, as you would put it.

425
01:21:31.000 --> 01:21:34.769
structure, our practices, our choices, our aspirations.

426
01:21:34.870 --> 01:21:43.459
So we need to appreciate the interplay between position and expulsion, or in non-bordial sociology, structure, and agency.

427
01:21:45.080 --> 01:21:47.560
Why? Those are important because

428
01:21:48.230 --> 01:21:55.140
in addressing disadvantage or understand, it's disadvantage. We need to make sure, understand the importance of capital.

429
01:21:55.930 --> 01:22:06.309
For example, a policy that offers free access to schools. The assumption is that people in a disadvantage position have low economic resources.

430
01:22:06.600 --> 01:22:09.770
That is economic capital.

431
01:22:09.960 --> 01:22:22.070
But the idea of capital interaction highlights the the importance of understanding the interplay between different forms of capital, economic, capital, social character, culture. How do they interact?

432
01:22:22.680 --> 01:22:27.809
If I'm in a good economic position, I would

433
01:22:27.900 --> 01:22:34.340
convert that into cultural. I would go to the museum with the theatre, convert it into cultural factor.

434
01:22:34.640 --> 01:22:37.340
or send my kids to.

435
01:22:37.420 --> 01:22:51.210
You know, private school convert that into cultural capital again, or miss new peoples and high status people for me, social character. So in, you know, in exploding disadvantage, we need to understand

436
01:22:51.910 --> 01:22:58.209
capital interaction. How the interplay of different forms of capital can result in disadvantage.

437
01:22:59.650 --> 01:23:07.699
 again, despite capability, expansion, capability, expansion, highlights, the importance of

438
01:23:08.930 --> 01:23:16.130
providing responsive educational opportunities. because the disadvantage is unnoticed. There is no a single decide. One thing.

439
01:23:16.250 --> 01:23:17.919
Disadvantage is poor.

440
01:23:18.100 --> 01:23:23.349
We can't address the disadvantage by providing a specific equity.

441
01:23:23.390 --> 01:23:32.349
Opportunity. We need to have flexible and responsive educational options for those in disadvantaged pollution.

442
01:23:33.400 --> 01:23:36.800
But potion also is connected with conversion.

443
01:23:37.560 --> 01:23:48.840
This is what a sense and the capabilities, all are refer to to conversion factors or conversion abilities. That is, the ability to take advantage of opportunities to achieve

444
01:23:49.000 --> 01:23:52.379
values or outcomes that we have reason to value.

445
01:23:52.680 --> 01:23:55.260
For example, I may have access to education.

446
01:23:55.730 --> 01:23:59.639
but I may not have all the freedom to convert

447
01:23:59.650 --> 01:24:03.340
that opportunity into a valid outcome. So we need to ask.

448
01:24:05.220 --> 01:24:11.920
despite the availability of educational equity policies, why are some people still

449
01:24:12.180 --> 01:24:13.200
the height?

450
01:24:13.620 --> 01:24:17.840
What is bloking them? What is the inhibiting factor that

451
01:24:18.320 --> 01:24:31.740
it makes that combustion of opportunity into outcome, if possible. So that, again, is connected with our position and dispulsion. The final one is conditioned choice.

452
01:24:32.250 --> 01:24:33.889
As I said earlier.

453
01:24:34.200 --> 01:24:51.359
the way we see the world, the way we see, we make sense of the world, the way we explore opportunities. What we see is valuable in our daily life. a function of our socialization, our dispulsion, and our

454
01:24:51.970 --> 01:24:55.970
so if I so in and so

455
01:24:56.150 --> 01:24:56.909
that's all right

456
01:24:57.170 --> 01:25:03.390
in understanding educational disadvantage, we need to

457
01:25:04.010 --> 01:25:11.190
helpless preferences, conditioned preferences, or conditioned choices and aspirations. So in closing

458
01:25:14.300 --> 01:25:15.380
the

459
01:25:16.010 --> 01:25:20.080
persistence or durability of educational disadvantage

460
01:25:20.350 --> 01:25:27.820
can be the result of structural structural patterns of servant. It can be

461
01:25:27.930 --> 01:25:33.870
that opportunities are inception, and or they are not convertible.

462
01:25:33.960 --> 01:25:37.679
or it can be that outcomes are.

463
01:25:37.710 --> 01:25:46.540
as in isolation from the subjective and conditions and objective context of the individual in caution.

464
01:25:47.480 --> 01:25:48.980
So

465
01:25:49.060 --> 01:25:53.069
in a way, educational disadvantage is beyond lack of access.

466
01:25:53.510 --> 01:25:57.999
and in providing opportunity, we need to make sure that

467
01:25:58.030 --> 01:25:59.340
people help

468
01:25:59.490 --> 01:26:03.890
for the resources to use and the freedom to use

469
01:26:04.410 --> 01:26:16.709
that. That's the idea of the capacity approach. We need to have a substantive opportunity to convert or to take advantage of any policy. Resource we have in hand.

470
01:26:16.940 --> 01:26:23.809
I think with that I close my presentation, and if you are interested in the paper, it's an open access one.

471
01:26:23.950 --> 01:26:24.890
Thank you.

472
01:26:29.630 --> 01:26:33.630
When you cannot check. If

473
01:26:33.650 --> 01:26:36.890
endorsements online, which is there.

474
01:26:37.240 --> 01:26:39.490
find out.

475
01:26:41.470 --> 01:26:51.970
And she's not. We just passed on to questions. But last time we checked she wasn't there, although she didn't email me in the morning

476
01:26:52.010 --> 01:27:01.480
she got the time wrong in the morning a little bit at all. She had a different  no, I don't think Manuela, is there?

477
01:27:01.770 --> 01:27:03.060
No, not

478
01:27:03.180 --> 01:27:22.100
no, she's not. But I do want to acknowledge. Cecilia drove who has a distributed paper, and she's very late at night. I believe in Argentina. Is that right? And I wonder, Cecilia, if you want to say 1, 2 min, a very brief comment on your paper to hear to the audience.

479
01:27:22.790 --> 01:27:27.990
Cecilia Adrogue: Thank you very much. And well, yes, it would be a pleasure.

480
01:27:28.100 --> 01:27:45.990
Cecilia Adrogue: and the paper is about the value and the distributive effects of education, of public provision of education. In Argentina. Basically, we use 3 different methods to evaluate education, one which is the most common one, which is the cost of provision.

481
01:27:46.210 --> 01:27:56.809
Cecilia Adrogue: A. How much the State spends to provide education. The second one is based on how much the labor market says that education is work

482
01:27:56.930 --> 01:28:04.600
Cecilia Adrogue: with a a close in income. People get by finishing an extra educational level.

483
01:28:04.630 --> 01:28:19.810
Cecilia Adrogue: and the last one is a how much a education is worth in the in private education market, how my parents are willing, and able to pay in the private, System?

484
01:28:19.950 --> 01:28:37.130
Cecilia Adrogue: A in Argentina, 80% of the schooling is around 80% is public. Only 2025% is private. And a once we did this measure of education and evaluated its distributive effect.

485
01:28:37.240 --> 01:28:50.900
Cecilia Adrogue: What we found is that a for all education as a whole is a progressive. The provision of public education has a progressive impact on the distribution of income.

486
01:28:51.250 --> 01:29:03.339
Cecilia Adrogue: and it by analyzing each educational level separately. And we saw that the first 3 levels are, and not only progressive but also proport.

487
01:29:03.500 --> 01:29:04.910
Cecilia Adrogue: And

488
01:29:05.270 --> 01:29:21.479
Cecilia Adrogue: that means that those people who have less income, a benefit more from public education and tertiary education and university is a which is also a free in Argentina with no cost.

489
01:29:21.750 --> 01:29:33.189
Cecilia Adrogue:  is he progressive? But it's pro reach. It's not triple so well. That's those are the main findings. Thank you very much.

490
01:29:33.610 --> 01:29:35.470
Thank you very much, Cecilia.

491
01:29:35.550 --> 01:29:54.510
I will. I would like to ask the presenters to come to the front and stop up all day all the people that presented. So the audience can ask you a question both of people online and and both also the audience here present in in the room in Melbourne. So if you can come forward, don't be shy. Come on. You already came forward.

492
01:29:54.870 --> 01:30:17.789
and if you can just stand up there. We don't have enough chairs for 8 people. So just oh, maybe bring chairs. And you see, there's always somebody more creative than me. So I open this now to questions from the audience, both at home and those here present in in this exhibition or convention center here in Melbourne.

493
01:30:17.930 --> 01:30:34.569
and For people here present in the audience. Please come to the microphone so the people at home can can hear it, and those soon. If you raise your hand. Then I will ask, so I'll start here with a question in the audience, and then I'll go to Karina.

494
01:30:36.070 --> 01:30:36.770
That

495
01:30:37.460 --> 01:30:43.990
I'm sorry my name is Jonah Mcdonald, I. From Victoria University here in Melbourne, and what a great session! Like

496
01:30:44.160 --> 01:30:47.830
so many questions! But I,

497
01:30:47.880 --> 01:30:50.650
because around that notion of

498
01:30:51.040 --> 01:31:04.329
 it just said. what that phrase is really interesting, and that you can go to if you were to you mentioned on the last of the child. And you look at how

499
01:31:04.550 --> 01:31:13.340
we don't. We sell education, I mean, every child is deserving. So that's really interesting, and particularly

500
01:31:13.440 --> 01:31:23.720
in the Covid area. And I'm going to use a really sort of sociological phrase in terms of the judging. We've become very judgmental in terms of looking at people

501
01:31:23.820 --> 01:31:31.950
in that kind of notion of desertedness I wouldn't interested in here. You talk a little bit more about why, that's the important question for you, with your research to be asking.

502
01:31:34.890 --> 01:31:38.729
Yeah, no, please answer. We'll go one by one.

503
01:31:43.190 --> 01:31:47.440
Yes, well, actually, indeed, we we things.

504
01:31:47.510 --> 01:31:58.390
so we're key confidence of the justice research about serving this. What we're actually what we have there. Just this question asking about where people get what they deserve. It's just as simple as that.

505
01:31:58.460 --> 01:32:04.530
But we actually want to do now in the field. I mean, not in the near future. This year, when we

506
01:32:05.540 --> 01:32:10.640
we're drafting the the question for our panel service study.

507
01:32:11.430 --> 01:32:23.889
so take this more broad conceptual framework of the servingness which, which, from being banned, or this this book and many publication in this area

508
01:32:24.220 --> 01:32:32.150
to us for precisely what what are the conditions for the server is because we think that a meritocracy

509
01:32:32.750 --> 01:32:47.990
it's one of the main ones usually that people deserve when they are, they show that some effort, or when they are, have talent. but how we are interested in how that compete with other discernment criteria, let's say

510
01:32:48.140 --> 01:33:09.509
for kids. And I mean, I'm I'm talking about students when when kids come from less advantages neighborhoods. whether that's it's also taken into consideration or not. So we we want to kind of put to compete different the server in this criteria, and to see whether melitography is still one of the most important ones or not.

511
01:33:09.570 --> 01:33:17.600
and our our guess is that it? I mean, my autocracy keeps being one of the main ones. I mean that people at the end

512
01:33:17.800 --> 01:33:31.820
in schools, they they take it to consideration if, even though they know that there are different backgrounds and from the families of the kids at the end. They just, you know, the the most, I think, maybe more

513
01:33:32.120 --> 01:33:47.699
easy or efficient one is like, take into account with okay to us and people. If they do, they show some effort not, and they are the serving of a a good grade, for instance, in school or a good position in society. So I think that that would be the answer.

514
01:33:49.430 --> 01:33:53.119
Thank you. On Carlos Karina. online.

515
01:33:54.220 --> 01:34:00.390
Karina Maldonado-Mariscal: Yeah. Hi, thank you very much for all presentations. They were really interesting.

516
01:34:00.430 --> 01:34:04.749
Karina Maldonado-Mariscal: And my question is to consolidate.

517
01:34:04.830 --> 01:34:06.010
Karina Maldonado-Mariscal: said Abi.

518
01:34:06.070 --> 01:34:13.900
Karina Maldonado-Mariscal: yeah, I really like the This idea of belonging and in the schools, and

519
01:34:14.840 --> 01:34:21.500
Karina Maldonado-Mariscal: to analyze a social inequality with this. concept.

520
01:34:21.530 --> 01:34:29.410
Karina Maldonado-Mariscal: my question is, what? Where your thoughts selecting the cities.

521
01:34:29.600 --> 01:34:36.309
Karina Maldonado-Mariscal: I mean, I I it's clear for me that you try to cover North Center and south.

522
01:34:36.480 --> 01:34:46.880
Karina Maldonado-Mariscal: but how it did you? take this decision. And what kind of questions did you ask in the interviews? I'm just curious.

523
01:34:49.420 --> 01:34:50.960
I answer that.

524
01:34:52.140 --> 01:34:56.640
Okay, thank you, Karina, for your questions.

525
01:34:56.980 --> 01:35:05.770
well, this is. This paper is part of a story. I don't know how to.

526
01:35:05.800 --> 01:35:07.680
but

527
01:35:07.870 --> 01:35:26.650
this paper is part of a bigger project. So there was a lot of different interest in it. So we were looking to different ur one context in the country, not only north, central, and south, but also a city

528
01:35:26.650 --> 01:35:53.800
in the border with a lot of problem of violence and migration, which is Tijuana, also a city in the south, which is the south of the country is the area with a bigger indigenous population. So we want to to take into account this other kind of poverty, which is to close your one Ct. But with a clear presence of indigenous people.

529
01:35:53.810 --> 01:36:04.269
Second generation. Sometimes, when the center of the city, Mexico City, because it's the capital and we want to take into consideration the the

530
01:36:04.450 --> 01:36:11.100
more you around poverty, the outskirts of the big urban cities of Latin America

531
01:36:11.100 --> 01:36:35.140
erez agmoni. So that was the one of the reason for this selection of these 3 different cities, but they also have a for example, a different socioeconomic profile. So, for instance, in Mexico City, attending a technical school or a vocational school. It's something like a stigmatized one.

532
01:36:35.140 --> 01:36:44.630
But in the North, in Tijuana, where it's a lot of Machila in this kind of industry. A technical education is a

533
01:36:44.750 --> 01:36:54.880
a good consideration in the society, in the public opinion. So this kind of differences were important for them.

534
01:36:55.010 --> 01:36:56.499
I don't know.

535
01:36:56.540 --> 01:37:01.150
Yeah, thanks.

536
01:37:02.890 --> 01:37:09.639
Ok. Anybody else here in person or on zoom. Yes, go for it

537
01:37:11.340 --> 01:37:17.149
or Hong Kong. And we also touches a little bit of content presentation.

538
01:37:17.200 --> 01:37:27.849
because I really am interested in the idea of meritocracy. It has a very bad commentation in general, especially when we're discussing and policy and justice.

539
01:37:28.080 --> 01:37:40.230
But then, if we try to think about it in more like a positive normative terms, what do you think there could be a good version of meritocracy? Or I guess we need to assume that there should be a good version

540
01:37:40.380 --> 01:37:44.739
that we can define one from a justice perspective.

541
01:37:45.150 --> 01:37:56.630
but it gets kind of tricky because it cannot be just the quality of everyone's, even because meritocracy means that you're as somehow married to individuals

542
01:37:56.670 --> 01:38:06.739
educating value in some way. But that's part of the occasion as well. Right. But to recognize people. That's the whole issue, I guess, of recognition.

543
01:38:06.930 --> 01:38:12.899
There's a distribution. So I don't know if you have any thoughts on in particular and justice.

544
01:38:12.910 --> 01:38:15.530
How that plays out, and

545
01:38:15.730 --> 01:38:29.369
especially with the I don't know. If there is a curriculum reform right now going on in Sydney, in New South Wales, where they're really working on that I've seen. I have kids, and I really like how they I've been changing the idea of making them complete.

546
01:38:29.400 --> 01:38:44.640
And more, they're thinking in terms of. Ok, let's just see exactly what stage you are and apply the teaching level that you required by now, instead of just giving a standard curriculum to the old class.

547
01:38:44.860 --> 01:38:48.750
And yeah, they're really trying to work on that. I know any thoughts

548
01:38:49.280 --> 01:38:51.960
and anyone else. Of course you will have.

549
01:38:53.690 --> 01:38:57.489
Yeah, have something. That's an excellent question I don't have. And

550
01:38:57.520 --> 01:39:03.060
that's very specific. Answer.  

551
01:39:03.950 --> 01:39:12.149
yeah. I mean, I think that 1 one aspect is that as you, as you mentioned, that meritocracy has this, I mean from this.

552
01:39:12.320 --> 01:39:24.200
this, this sociological perspective, a kind of a negative connotation because of the the consequences that it has. For instance, in our people with justification of inequalities. That's something that you actually.

553
01:39:24.220 --> 01:39:27.840
who like to foster at school.

554
01:39:27.850 --> 01:39:49.049
But I think that the the problem with monitors is when it's one of the main, or maybe the only criteria for distribution. I think it's not a problem when it's not that the I for shouldn't be rewarded. I think that's that. The not the answer, I think, is a also it's not. It's not realistic, because actually.

555
01:39:49.070 --> 01:40:00.890
the families and they they like to, they their kids to be recognized by their achievement and so on. But I think that in one to to what? to what extent you can also include other

556
01:40:00.980 --> 01:40:05.709
coming back to the previous question. Other disabilities criteria. This is not the only one, and I think that's

557
01:40:05.770 --> 01:40:19.879
that's really missing in the in the curriculum. It's like the the only thing that is important is like, you know, either you have effort or your talent, and I think another aspect in the

558
01:40:20.240 --> 01:40:23.770
which is really important when it comes to inequality

559
01:40:24.140 --> 01:40:33.960
is that from other, from from, I mean research with other population that we have been doing with, especially with elites. It is. It's really interesting to see that

560
01:40:34.010 --> 01:40:40.960
meritocracy has different meanings for for different, for people with different status. For instance, what we have.

561
01:40:41.200 --> 01:40:45.119
I hear from people, especially from the economic elite, is that

562
01:40:45.200 --> 01:41:10.150
for them merit is more related to talent, so talent is the the the seminar, it's criteria, and actually, F 4 is kind of meritocratic. But for the poor, what what? It's actually what people say. Oh, this is an effort person. So it's meritocratic. But it's not really. I mean this one kind of monitor that applies to them. But Tal, it's actually for us, because that's that's like a degree of monitocracy in that. I think that that kind of

563
01:41:10.640 --> 01:41:15.110
discussion, which still is

564
01:41:16.420 --> 01:41:26.190
I mean, it's it's keep being just a meritocracy as the only and or the most important. The I think, that should be at least problematized.

565
01:41:27.100 --> 01:41:28.870
One of you.

566
01:41:31.770 --> 01:41:32.480
Thanks.

567
01:41:32.720 --> 01:41:39.609
Yeah. Maybe I'll just add 2 sentences. The first one is that rhetorically, my whole presentation was

568
01:41:39.650 --> 01:41:50.559
an effort to not answer that question. Trying to get away with not answering it. but in terms of the way the curriculum is organized. I do think

569
01:41:51.140 --> 01:41:58.190
 merit is the is the kind of logic according to which you want to be able to

570
01:41:58.330 --> 01:42:13.249
identify inequalities of merit effectively. That's the way the the curriculum is structured, and and the remedies in terms of redistribution, of what kind of knowledge goes into the curriculum, and and what's recognized, and and opportunities for mastering that.

571
01:42:13.260 --> 01:42:17.929
that's the different way of thinking about curriculum. Justice in my view.

572
01:42:18.080 --> 01:42:39.680
and the reason why inequalities of merit is kind of what the curriculum is asked to produce is a way of managing scarcity in future opportunities, in selective higher education and all that. So that's kind of the way I I see this, and that's a logic that pervasive this efforts, as you mentioned, including here.

573
01:42:39.720 --> 01:42:47.159
to address that. But the overall structure, I believe, has not been transformed as kind of, for you.

574
01:42:47.590 --> 01:42:49.090
Join your assessment here.

575
01:42:52.160 --> 01:43:16.950
Thank you very much. That was Quentin May talking. I have one question here from John, On online? I'll read it for you, John, if that's okay. Joanne says, thank you for these presentations, apologies for joining late. The question is for Tibet, and could you speak to why your framework engaged with the idea of conditioned choice, and not the idea of agency

576
01:43:16.990 --> 01:43:24.049
as agency is central to both. A capabilities approach as well as borders work.

577
01:43:24.200 --> 01:43:30.469
How could agency be used to understand, assess, and assess disadvantage?

578
01:43:31.410 --> 01:43:32.200
Oh.

579
01:43:32.610 --> 01:43:35.920
thank you. I take

580
01:43:37.450 --> 01:43:45.370
both for you and some use agency. That's right especially, but the idea is.

581
01:43:46.020 --> 01:43:50.040
there is no value neutral agency. I mean.

582
01:43:50.570 --> 01:43:51.420
yeah.

583
01:43:51.760 --> 01:43:53.750
Our agency.

584
01:43:53.930 --> 01:43:59.400
his agency. To the extent we understand our limitations.

585
01:43:59.620 --> 01:44:01.640
There is no absolute.

586
01:44:02.130 --> 01:44:04.220
and that means

587
01:44:05.680 --> 01:44:11.919
we may feel agent in it in being part of a part of our task, or making an article choice.

588
01:44:12.040 --> 01:44:13.749
But that choice

589
01:44:13.820 --> 01:44:14.890
is

590
01:44:16.060 --> 01:44:17.540
shipped by.

591
01:44:18.270 --> 01:44:22.870
Oh. Roman school, she oh.

592
01:44:23.200 --> 01:44:26.810
for example, the simple example is in education.

593
01:44:27.180 --> 01:44:29.170
and that that's the idea of

594
01:44:29.220 --> 01:44:32.240
this slow, for, like us.

595
01:44:32.310 --> 01:44:33.949
that's what we use. This.

596
01:44:34.160 --> 01:44:43.160
You, for example, bring refugees on my project after my arts project is about refugee educational them.

597
01:44:43.730 --> 01:44:50.160
In that you can see. even though university education is available

598
01:44:51.140 --> 01:44:52.650
young people.

599
01:44:53.280 --> 01:44:58.640
at least the young people I talked to in that project. There's 44 of them, and most of them

600
01:44:59.470 --> 01:45:03.559
who did not understand university, and I asked him, Why didn't you do that?

601
01:45:03.900 --> 01:45:06.790
Inverse education is not for the likes of us.

602
01:45:06.800 --> 01:45:10.370
for art. This inversification is for those.

603
01:45:10.620 --> 01:45:12.409
for you.

604
01:45:12.530 --> 01:45:16.230
They categorize the new ones and give it up. That is

605
01:45:16.610 --> 01:45:29.220
in this case lack of education or educational disadvantage for those groups of people. You can't explain to using agency, because there is no really structure limiting their agency to pick up that opportunity

606
01:45:30.230 --> 01:45:35.189
in order to explain why those young people are not taking this additional opportunity.

607
01:45:35.480 --> 01:45:39.010
I think condition, desperation, and coalition choice

608
01:45:39.270 --> 01:45:47.899
are more helpful than the idea of agency, because agency, when talking about agency, needs to talk about structure as well

609
01:45:48.030 --> 01:45:52.260
results. Structure agency doesn't make sense in itself.

610
01:45:52.370 --> 01:45:57.140
So whereas a conditioned choice recognizes

611
01:45:57.490 --> 01:46:03.399
lasting is less feasible. Subjective conditions like my socialization

612
01:46:04.850 --> 01:46:06.510
up with me

613
01:46:07.130 --> 01:46:13.499
of the interplay between our socialization in our current situation. So I think

614
01:46:14.930 --> 01:46:27.190
I have voted agency and travel that we appointed agency because we don't want to talk about structure as such, because if you talk about agency and structures, just the discussion limits between the few

615
01:46:28.110 --> 01:46:29.870
but condition.

616
01:46:30.400 --> 01:46:41.099
choice, and conditioned as part of it. You see the opportunity to engage with more.

617
01:46:41.880 --> 01:46:43.030
Thank you.

618
01:46:43.550 --> 01:46:48.500
But can I say a word, or anything? Person married? person, I mean.

619
01:46:48.890 --> 01:46:49.700
I think

620
01:46:50.710 --> 01:46:53.030
why, Mary militocracy.

621
01:46:53.130 --> 01:46:58.570
it is dominant, because at least one of the argument is that it replaced heritage time

622
01:46:59.390 --> 01:47:06.399
before the litur democratic arrangement. What it's were available soon, and it's that if you are.

623
01:47:06.680 --> 01:47:10.469
you know, rich person, or a key, or a prince, or you

624
01:47:10.600 --> 01:47:17.620
already designed puzzle to a part of but autocracy change that athletes too much time.

625
01:47:17.890 --> 01:47:22.760
I think what we I don't think we can live without worse, but we can not terminate.

626
01:47:23.710 --> 01:47:32.629
We can make it work by nurturing our own school education. They're flavourable, but that's how I say it. Thank you.

627
01:47:33.100 --> 01:47:52.310
Thank you. I would like to ask a question to Pepka and to Iliana, to Pepka you talk about A Nancy phrase her, and you use case of justice where Nancy Fraser really comes with the 3 model of justice given that in the 90 s. You really she was just focusing her vival until.

628
01:47:52.310 --> 01:48:03.239
or have recognition, distribution, tensions and so forth. I wonder if you can say a little bit of how you applied, or how you see phrase a playing out in the findings

629
01:48:03.290 --> 01:48:18.880
of your study, and how those 3 dimensions, and to Iliana and Jane I would like to ask you you mentioned. Towards, I think, the end of the presentation, and struggles and and and labor of identity for your participants

630
01:48:18.880 --> 01:48:39.770
mit Ctl, and and a disconnection which is what is good and right for the students. I wonder if you can provide a few examples of that struggle for identity if I understood it correctly, and that struggle also to do the right thing, or what is right or what it's wrong in their own conceptualization. We'll start with the question about Fraser in the 32.

631
01:48:40.320 --> 01:48:41.250
Thank you.

632
01:48:44.000 --> 01:48:45.190
Yeah.

633
01:48:45.389 --> 01:48:55.049
It's a big question. Sorry. But maybe if you can give us some hint of how you use it.

634
01:48:55.080 --> 01:49:00.480
I didn't have time to elaborate more on the theoretical

635
01:49:00.709 --> 01:49:07.910
framework of our study, but I'm very thankful to other presenters who managed to do also

636
01:49:07.959 --> 01:49:16.310
well, vote for Brazil's work, also sentencing work.

637
01:49:16.620 --> 01:49:19.160
It's the Ch upon

638
01:49:19.340 --> 01:49:36.810
John Rolls theory of justice. So we really see Nancy phrases work more into the obstacles around realization of social justice. Which can

639
01:49:36.820 --> 01:49:58.299
I go to different levels, to economic, political and cultural? So really as a way to to overcome them in order to achieve a higher, high level of of justice. And if I may touch upon what you were talking about the

640
01:49:58.379 --> 01:50:21.780
the agency. I really think that the conversion factors, which also they are the linking concept between structure and agency. So it's how you really kind of overcome the conditions

641
01:50:21.990 --> 01:50:33.080
 where you live, and the circumstances around you of how you overcome, or this issue and enhance your own.

642
01:50:33.290 --> 01:50:40.800
This is my short answer to this very long, I know. Thank you very much.

643
01:50:46.660 --> 01:50:48.330
Thank you for this question.

644
01:50:48.520 --> 01:50:59.779
So when we think about the ethics here, we have 2 tensions, so probably 2 key tensions between the individual and the and the collective.

645
01:50:59.809 --> 01:51:11.690
And so when we think about this this understanding of students who go to faith-based schools that celebrate and promote ideas of collective

646
01:51:11.870 --> 01:51:23.200
social understanding, the ethics of care to to to the people. We have this shared responsibility

647
01:51:23.370 --> 01:51:34.620
 caring for others. But then, on the other hand, we celebrate our individualism, we celebrate our privilege we celebrate.

648
01:51:35.580 --> 01:51:55.020
I'm I'm I'm hesitating. If I should go into the meritocracy here, but maybe I shouldn't. But this is this is where where the tension is. This is where the ethical tension is, what is our responsibility. So, for example, when we think about the identity, some examples that students said

649
01:51:55.150 --> 01:51:57.049
they were talking about atar.

650
01:51:57.110 --> 01:52:00.470
so atar for those who are not

651
01:52:01.140 --> 01:52:16.359
We're not familiar with with the Australian system. So atar is for year 12 the grades at the end of year 12 Students receive their certificate, their graduation certificate.

652
01:52:16.500 --> 01:52:24.620
And so the Australian system really tries in in its own way to make it as just as possible.

653
01:52:24.730 --> 01:52:48.409
But then students. They were talking about. you know, coming from this socioeconomic school, particular school at the end of the day, it does give you some advantage. And so students were talking about it, both the government students, the government school students, and the faith-based students, and so some of the faith-based students. They said that they feel a little bit uncomfortable, knowing

654
01:52:48.520 --> 01:52:58.150
that by just being there, by just being in a certain school that is being ranked.

655
01:52:58.390 --> 01:53:10.969
and which is considered ultimately as part of their grade by just being there, not doing something else. they feel a little bit uncomfortable. This is where the ethical

656
01:53:11.330 --> 01:53:15.860
tension comes in. and then government school students.

657
01:53:15.880 --> 01:53:26.439
they said, Well, we need to work so much harder just because we're not in these privileged spaces. So when we think about the identity. We have this tension

658
01:53:26.510 --> 01:53:30.030
between our individual

659
01:53:30.730 --> 01:53:35.159
promotion and our collective responsibility to others.

660
01:53:35.610 --> 01:53:43.870
Thank you. Thank you very much. I think that unfortunately, that's all that we have for today. Please join me to send these terrific speakers.