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Hi, everyone. Welcome to this session.

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On understanding the sociological interplay of emotions. I just like to start by acknowledging the land on which we meet which is

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the land of the Warren, Jerry Wewerong, people of the cooling nation.

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We pay our respects to their knowledge, traditions.

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and to their elders, past, present, and emerging, and recognize that these lands were never seeded

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each of us brings with us. If you're from Australia.

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acknowledgments of the country on which you work

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and study and learn and contribute to ongoing knowledge. For me. It's the radical land of the Eora nation in Sydney.

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We've got an exciting line up of one live presentation today and 4 online presentations. and each of the speakers will speak for a maximum of 20Â min.

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and then we'll have some time for question at the end. So if you have some questions, perhaps write them down. I know I will be, because it's late in the day, and I'll forget what my questions are. And then we'll take questions at the end. And yeah, have an open sort of response for them. Maybe a discussion, or you can direct them to a particular speaker.

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So I'd like to introduce first of all, Sarah Murr, who is from

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K. You Laveen, in Belgium, and her paper today is entitled Diversity and Exclusion and institutional ethnography, exploring youth's emotions linked to intersecting experiences of violence.

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Thanks. Yeah.

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Starting to get used to this after a few days.

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Okay, oh, you know what. Let me get my phone. So I don't lose track of time.

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because it's also late in the day, and I might be rambling for too long.

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all right. So good afternoon, everyone. I'd want to start with a slight of change. So I applied for this paper alone back in September, when I was thinking about this new research project I was putting together. But of course you all know things change in those months. And so

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what changed is that I was discussing this new research project I was trying to put together on youth experiences of violence.  with one of my colleagues, Perine Pigeon.

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who

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was conducting an exploratory field work at that time with use, and it was gathering so much such rich data on this topic, and she was using a particularly methodology that had a lot of connections to what the perspective I was doing, which is institutional ethnography.

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And so we just decided to do this together. So I'm presenting the paper with her name added to the slide.

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and we've prepared this presentation together because it's going to turn out to be a joint project, And so

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before I get into it, it's a research project in construction. So, please, I really welcome feedback, as it's really the stage where we can engage with

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various perspectives. Okay, so just a bit of background. I am a scholar in resistance studies. I'm particularly interested in connections between resistance studies and institutional ethnography.

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and I try to understand what people do in relation to power, to to power and domination.

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and how what they do gets coordinated with the doings of others in other places and times. So while some study social movements, which is usually what we associate to when thinking about resistant studies. I'm more interested in the before social movements and in people's everyday experiences of power and dominations and the way they.

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their experiences. fosters different practices of resistance. And in looking at everyday experiences. something I'm currently questioning and which is the core of the this research project

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is the ways in which practices of resistance happen in relation to experiences of violence.

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So, in other words, how experiences of violence and the emotions that are felt within

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and after experiences of violence can be a starting place to investigate institutional relations of ruling.

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and how people actively respond to these. And for this like link with violence. I'm very much inspired by the work of Patricia Hill Collins and her latest book called

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Intersectionality as a so critical social theory. I think that's that's the exact title. I don't have time to elaborate on that today. But just so, you know, that's where it comes from. And I can definitely answer questions about her work afterwards.

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My colleague, Berin Bijon, is about to defend her. Ph. D. Dissertation on the existing existential journeys of working mothers

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resuming university studies. and she does this through an analysis of the challenges that

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they face. So she comes from with. She brings into the project kind of existential sociology and the methodology that she uses is inspired by feminist continued education.

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But in her dissertation she came up to build her own method. And this is what I'm going to be partly presenting today as well.

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because the method resembles, ie. In several ways, which was very interesting. We found connections between her work and mine.

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and which got us developing this joint project on use experiences of violence in relation to the school.

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But I just want to note something. I'm presenting her method. in a very general way today. But since she's on the verge of defending her dissertation, and it hasn't been published yet, I just want to ask kindly that if you are inspired by this and you want to use whatever I'm presenting today, please contact me so I can tell you how to properly cite her work.

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because we'll have a reference very soon.

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So billions method resembles, i. E. In several ways. First, both approaches start from people's everyday experiences, not from theory, theory and concept.

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And in her case she explicitly starts from an experience of challenge.

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Both Perspectives move from the local setting to translocal settings in order to map out institutional processes, and how these shape everyday experience.

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 and both approaches. Look at coordination

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in, ie. It's through materiality. So through texts, how text material things connect the work of people to do, of people in other places and and times

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in Berlin's method. She looks at coordination through affects

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 And so, more concretely inspired by the works of Among others, onset on Feminist continued education and existential Socialists, Marcel and Baghdad.

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Her method usually follows 3 steps. First she asked participants to write a life narrative linked to a challenge.

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These are then read to the group which opens up emotions and creates what she calls reliance. So it's empathy, basically, and relying with others.

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Then, second, step together, they try to choose a symbolic image for what has been evoked.

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 and the connections that we're seeing between shared experiences. And this starts a process of co-anallysis

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in the sense that. to use a very sociological term, they start categorizing what has what was felt in the very first messy first step

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here they try to put a name or an image on what was said. And then, in the third phase, they collectively discuss paths for change. and so formulate. What what would we do to to act on this?

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 And so.

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as I said, Berlin was did an exploratory field work

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in a Youth house. Bahin is a lecturer and I for the teachers, credentials program and for for one of her courses. She wanted to have

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adolescents, perspectives about their teachers. That was her initial

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motive to connect with the Use House, the Youth House, and she wanted also to test her method with another

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With other subjects.

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other people. And so she partners. She did a partnership with the Use House and in French it's called Mizzle de Jane. These are associations that are funded through public policies on aid to youth, to create a space where young people can meet and develop creative activities.

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And these are usually set up in neighborhoods where there's a lack of offer in laser activities. in a perspective to fight crime and having youth being in the streets.

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So this Youth house is situated as out of a walking distance of several secondary schools. and kids come there mostly during their lunch breaks. They can leave school during lunch breaks and then go back, and they come there to hang out. There are sofas, some games, some free, soft drinks.

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There is one full time coordinator working there, and 2 part-time educator that are there rotatively. And so from November to January, Brennan went to spend some lunge breaks once or twice a week

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and to talk with these with these adolescents.

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and so she wanted to

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try out her method. But within the used house there were 2 sorry

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2 constraints, or or at least limits, that the the coordinators of the Youth House set one. It can't be an obligation, of course they they have this policy where they want to have.

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adolescents come in and out as they will, as they wish, and 2, it can't look like school. They're trying to develop a different atmosphere, so it can't look like school. So the writing of of a narrative around challenge and sharing with a group look too much like school. So that's what she kind of adapted.

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She did spend time explaining her method and the project, and why she was doing this research. I don't have much time to go into that, so please feel free to ask questions afterwards.

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 but mainly

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People got pretty comfortable with participating.

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and so oh, sorry I'm going too fast. The ways the method was adjusted with youth, is that mostly? This happened in movement. she was talking with them while playing a game while having a drink while baking pancakes.

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so it was very much interactive. And some were. Sometimes she was with a group doing something talking with them. Others would listen and hear what was said, and then would jump in the conversation. Some would leave the conversation, so it was very

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 interactive and in movement. And so for the first step of her method, instead of writing down a narrative, she'd used a trigger and say, if I tell you adolescents, what comes to mind? What do you want to tell me about adolescents? What do you want me to tell? What what can you tell me about learning. What does learning mean to you

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and teachers? What are teachers?

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So those were kind of the 3 like triggers that she used to get them talking, basically. And then she would get others.

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yeah, but some some would directly connect, would, could jump in the conversation and say, Oh, I I know that I I've experienced. I've experienced the same thing. Sometimes she would just try to open up the conversation and say, Oh, that person mentioned this experience. What does that? How does that make you feel?

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Then, after several lunches like that, she would come back and

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do the second step, recalling what they had been talking about

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and ask, what image, what what comes to mind when, when, when we put all this together? How how would you name this, or what

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what would you say about it?

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And then, in the third step, they would talk about What do you think should be done? What kind of changes do you want? And so I'm going to show you just I'm going to read a few quotes. that came out on those adolescent learning teacher, and then on the the image that they associated with that

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So adolescents

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no one listens to teenagers. No one pays attention to what they we say when we ask for help. There are words, but never actions.

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And so each line of quote is a different person. Sometimes it's part of a conversation, but it's different people. They impose choices and points of view on teenagers. It's the adult who who

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adults who do that, parents, teachers

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about learning fear of failure. It's pressure. It's over pressure. Learning by heart. I'm dyslexic. My pet peeve is French, and surprise quizzes. If I don't know how to prepare. I make lots of mistakes.

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There was a time when my teacher did a lot of them for disciplinary reasons. She didn't understand the drop in my points.

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and I didn't take it well, because it was starting to put me down, so I had a good idea. I went to see my cousin, who was a year higher than me, and asked to see his tests from previous years. I studied them. I studied them all by heart.

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Learning also means teaching to overcome difficulties. It's a horrible thing to say, but it's true.

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We cheat because when we're stressed, we have more memory lapses.

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We're really afraid of failing. We're under pressure from all sides, from our teachers, from our parents. Learning isn't always easy, because we also have problems with our families at home.

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A teacher is someone who should be human and close to students, but they have to be willing to learn from us just as we learn from them.

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They don't give a damn about us. You know what some people say, anyway, at the end of the month I get paid. But fuck you, if you're doing this for the money and the vacation. They have no respect for us, none at all.

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They give their lessons, and they don't give a damn about the rest when you tell them. They're going too fast, they say. Too bad. I hate teachers. They make me mad, especially him. He makes us feel he makes us fail on purpose, and he says so, bearing. He says it.

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He says in the class that he's going to make us cry. He grades us by our looks. And have you seen mine? She wears a head scarf.

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I'm taking the same test as my girlfriend. We cheat to help each other. I get 6 out of 20. She gets 14. Can you see why?

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And so when

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she came back with all these all this, she asked, what is school for you? We talked about school. What is school? School is violence. yeah, violence, too. They don't respect us, but if we don't respect them back we get kicked out, but they never get punished. Of course I can tell him the principal. But Billing, you know what he told us. You're nothing but shit. Oh, she was talking about a teacher.

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Once he even said to my girlfriend, Hey, you fat girl! Another time he threw a bag at us.

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Yeah, violence for me, too. One day she flipped out, and when we were packing up our stuff she when she flipped out when we were packing up our stuff

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she explains that her situation and then she was pregnant. She told us, if it would be.

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If she had a miscarriage, it would be our thoughts. Sorry that there was a myth there

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that, and that we'd be responsible, that we'd have her baby's death on our conscience. There's violence at school, sure, but for teachers, too, we're not in their, in their shoes. We don't know everything they go through. It's not easy to know how to react to disruptive elements in the classroom, so violence is everywhere, but between students, between students and teachers, between teachers and principles. Verbal violence is everywhere and not just at school.

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That's right. School equals violence. It's understaffed. There's a shortage. No wonder but that doesn't excuse everything making me a nervous pool, because I'm not wearing a Christmas sweather. Isn't that violent? I'm Muslim. Of course I'm not going to wear a Christmas further.

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and then she brings up the debate about wearing the headscarf at school. I don't even wear a headscarf.

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we should be able to revolt at school. Some do. He rebels in class, but I take it easy, because I don't want to go to the principal's office or be sent to the Pms psychologists

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when we revolt. We're not crazy, aren't we?

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One student in our class rebelled against the teacher. The teacher screamed out, and went straight to the principal to complain about the girl. Violence against violence. What's the point? Wouldn't it be easier if the teacher said clearly what she felt

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she opened us to to if she opened up to us, so we opened up to her. But no.

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a pupil in our class rebeled against the teacher. The teacher screamed and went straight to the per perfect! That's a French translation, the principal to complain about the girl violent? Oh, that's twice the same. Quote. Sorry the school is rotten. Society is going to hell. It's getting darker. School is rotten because society is rotten, and so we're asked to prepare ourselves for something wrong. What a program!

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School doesn't prepare us to have our own visions. It prepares us to be doers. School prepares us to work, but not to be a better human being. It gives you skills, but it doesn't show you the way.

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And so in this third steps, when what are your dreams and hopes? What would you do?

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The best year of lump? My life was covid. I could sleep as much as I wanted, and I could communicate by phone with the people I chose at school. You don't get to choose who you're in class with

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a school with no assessments, no points, no pressure. We could start by doing any way

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without exams, with exams and options, where it's more about general culture, equality between teachers and students. No Mo Hierarchy, a school that respects a school that starts later and respects our biological rhythms. We're teenagers. We need to sleep

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a school with teachers who are there for you when you're down empathy between all

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 And so

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this exploratory fieldwork led us to locate a problematic around violence within the school, which was so obvious from the codes.

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but also around the lack of space to express one's emotions at school. and it leads us to ask the following research questions. how is this the experience of violence in relation to schools socially organized?

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What kind of adolescents does the school create, and why our emotions stripped out of school. So how we intend to do this is, as I said, combining, i. E. With Bahrain's method. We plan to map out institutional ruling by looking at the material, the materiality that's involved in their everyday experiences.

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which is something that was lacking from Haynes method, and where we both saw the added value.

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but something we're reflecting on, and which I would love your feedback on is the idea that

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our interiority. our emotions are not, and Are not ours. They are socially organized as well.

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And here we're inspired by Crawley and colleagues a paper called Smith. queries smithing queer empiricism. Sorry where they remind us that N. Ie. And Smith's works, consciousness is also coordinated.

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So here I quote Smith, consciousness, subjectivity, and the subject are hence always embedded, active and constituted in the concerting of people's activities with with each other.

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and Barry notices in her work the notion of reliance that I mentioned earlier this idea that our interiority

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relies with that of others. I'm going to get there one more minute. And so Crawley says it very beautifully in my perspective. He says, my race is not mine, it's ours. Your sexual orientation is not yours, it's ours.

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Their gender is not theirs. It's ours.

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So for us Bayes method, and allows through relations to open up to

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a collective, coordinated consciousness

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something that came out very clearly is that they were not aware of what they were all experiencing, even if they were experiencing similar things, so, going through the process of talking about it raised

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a a collective consciousness. It created new emotions, new empathy.

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 and this whole process which ties back to my resistance, studies What is

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very interesting to us is that it creates this collective consciousness that's being built through the research project, then creates resistance

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or possibility for resistance. And to me it's really tying back to Smith's ontology of the social, where actors are always active and creative.

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 in relation with one another, and can act on the conditions under which they are. Thank you for your presentation. I really welcome your questions.

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Thank you for your attention. I said, Thank you for your presentation. See? It's late.

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Thank you. So should I.

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Yeah, we won't see them. Okay?

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And then so there they are. Okay. And I guess the next presenter can share whenever they're ready. Okay, good. Thank you.

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 I I forgot to say at the start that this is a joint session between Wg. 6 and Wg. 8,

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and Marianne Nobel, who I can't see on

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the screen, is

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in a really weird relationship, time-wise to the time of this session, and she'd already let me know that it was going to be hugely difficult for her to be here.

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but we sort of organized the session together, and I didn't want her to be UN acknowledged. She might be able to join in later.

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Our second paper for this session is going to be given by May Linda Magnusen from the uni of actor in Norway.

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and her papers, titled emotions and ruling relations in academia.

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And so may Linda. If you. I believe if you share your screen. we'll see your presentation on the screen, even though we don't see you is that

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we'll see her. Great. We're right. It's all.

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May-Linda: Hi, can you see me now?

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May-Linda: Yeah, okay, actually, I don't have any slides.

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May-Linda: So I'm just going to talk. If that's okay.

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May-Linda: Okay, can you hear me? Well. yeah, okay. Alright.

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May-Linda: Okay. thank you so much. Everyone.

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May-Linda: I am an associate professor at the Department of Sociology and social work at the University of Auger, like, he said in Norway.

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May-Linda: and I'm very happy to be here with you, even if, of course, it would have been so much better to be able to meet you in person.

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May-Linda: But okay, so I'm going to go straight to

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May-Linda: to the point, and then just also stop my My alarm here, my countdown, so I can keep track of time. Over the last few years I have become increasingly interested in emotions, and that also goes for

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May-Linda: and quite a lot of the colleagues I'm working with and doing my research, together with

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May-Linda: I have become increasingly interested in how ruling relations produce emotions and how emotions are thereby central to reproducing the social and its power differences.

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May-Linda: And that means also that identifying and articulating and reflecting on emotions and emotional work as a collective effort

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is important to be able to resist ruling relations and facilitate change.

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May-Linda: And I'm sure that the sociology of emotions have looked to offer here, and I'm only barely starting to look into this literature. So my way into this is through institutional ethnology.

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May-Linda: and since 2,015 colleagues and I have interviewed many academics in our own university about their everyday work.

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May-Linda: And in institutional ethnography, work is thinking, doing like physical, practical things, feeling. And

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May-Linda: yeah, there is no sort of demarcation between these all these different things and ways of doing things.

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May-Linda:  and we have also interviewed each other and used other methods to tease out our own academic work.

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May-Linda: Both the work that we are doing now and work that we did earlier. In this data there is much talk about emotions.

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May-Linda: both about how we feel about work we do

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May-Linda: and work we do to handle our own and others emotions.

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May-Linda: and it seems to me that academia may be particularly ruled or governed through evoking emotions by promoting notions of the ideal academic that many of us will then try to live up to.

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May-Linda: for example, to get the permanent job and or to be considered successful.

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May-Linda: And I'm also doing research on welfare state professionals, like people working with refugees, for instance, to help them get the job.

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May-Linda: and through the nor the ie. Network. I'm also in close contact with people doing exploring the work of other welfare state professionals. And when it comes to the health sector, for instance, it seems like

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May-Linda: some of the work, is like very tightly rude or governed by

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May-Linda: like the in institutional technology, like, for instance, you have 10Â min to be with one patient, and then you have to move on to the next patient.

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May-Linda: So it seems to me like in other kinds of welfare state at.

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May-Linda: or the Welfare state professional work is maybe more like tightly ruled while in academia at least part of Academia.

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May-Linda: maybe it's more like you sleep

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May-Linda: loosely governed. And then through evoking these these emotions. and then still, academic ideas are are obviously materialized also

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May-Linda: in academia, in both higher and in lower the text. And then for those of you who are not that familiar with, ie.

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May-Linda: and I. A lower, or the text is a text that you sort of meet and interact with in your everyday life, like staying out of, for for instance, or people working with refugees saying that they are mapping the refugee refugees and sort of putting in information about

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May-Linda: their previous education and these kinds of things.

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May-Linda: So even if I

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May-Linda: I think that I could email, maybe like particularly loosely ruled in a way or 3 motions. there are certainly also both higher or the text like like the university strategy, for instance, and also lower, or the text that have these

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May-Linda: these ids about the ideal academic can

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May-Linda: so it integrated into them.

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May-Linda: And when we do, ie. Exploring our interaction with such text is is crucial.

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May-Linda: And I just want to mention a couple of examples.

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May-Linda: of this kind of work because calling me the bag is the person who has promoted

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May-Linda: institutional ethnography the most in the Nordic countries. And she

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May-Linda: this is in Norwegian. But she wrote to Chapter in 2,015 for a book about the institutional ethnography, and she was exploring her own interaction with, of that they had at the University of Oslo.

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May-Linda: and this form is about accounting for hours, so each year they have to account for the hours that she has been using

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May-Linda: for different kinds of activities. And through this, like really close, look at at your own work of filling out this this form. She shows that she initially feels irritated like, why do I have to do this? Why do I have to find all these kinds of information? I forgotten a lot of things.

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May-Linda: and that then she's showing how the process is actually seductive

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May-Linda: and how she feels more successful after a while, because she sort of gets reminded of all the things that she has been doing. And then, when the form is finished, she actually feels

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May-Linda: successful.

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May-Linda: And that says a lot about this kind of the way that that ruling also works because it can be seductive.

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May-Linda: So that's then a very interesting example of interaction with a sort of lower or the text that's also focusing on emotions.

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May-Linda: And then I know that was presenting some work yesterday in a session that we have been doing together. I'm Rebecca and myself and colleagues from the University of Under. We have also explored our own interaction with a local order academic text, and that is the TV of the Norwegian Research Council.

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May-Linda: and that means that if you apply for funding from the Norwegian Research Council, then you have to fill in a TV,

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May-Linda: and we feel in this TV for the established researches. And then we wrote experience notes about how it felt to sort of fill in the CD, and we met afterwards and discussed it. And yeah, it just shows this research. And this is also a book chapter in the region. so that's why I'll also think it's important to to talk about some of these things, because much of it is, it is written in a way, German. It's not

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May-Linda: sort of accessible for people who don't region. But this chapter in this chapter we also show how

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May-Linda: those of us whose academic work is to a larger degree made visible by the categories in the form feel more successful than the others.

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May-Linda: So those who have prioritized being public intellectuals or activists, or who have mainly published in the region primarily directed, that students, for example, feel more like failure higher than others, because this form is like

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May-Linda: giving a lot of space to international publications and level 2 publications and international mobility and prices and awards and lots of

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May-Linda: these kinds of things. So these are both some examples of how institutional ethnographic research can be done and can include both

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May-Linda: interaction with these kinds of text, and then also emotions and the emotional work

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May-Linda: and So what I want to to spend the rest of my time doing is to also say something about like

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May-Linda: the last few years I have become increasingly interested in exploring my own academic work and then including emotions.

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May-Linda: And I think that this is also. very

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May-Linda: a good way of getting a deep understanding of how ruling in the Academy actually works by by investigating the effects that it has on our own bodies and feelings.

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May-Linda: And when I started doing research on academia. I was working in a private research institute where all research was externally funded.

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May-Linda: So it was working, working, working, to find funding all the time. The time pressure was just awful, and we had to deliver results to those paying for the research. So

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May-Linda: not always very much time to think and to sort of notice the feelings that we are also

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May-Linda: carrying around with us and bringing into our research project. So

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May-Linda: when I got a job at the University. I it's not like I have a lot of time, but still I got more room to explore and go into the depths of things.

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May-Linda: So, working in the mentioned recent Private Research Institute, we got funding from the Region Research Council for our first research project about academic work

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May-Linda: that was called the Balance Project, and it was from 2015 to 28,

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May-Linda: and then, after the project was finished, we applied for more funding from the same program in the Norwegian Research Council.

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May-Linda: and I applied for funding for a work package. I don't really like that work package, but still I applied for funding for a work package on academic relations and collaboration.

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May-Linda: and in the applications within a research council I wrote that I wanted to follow up on some interesting findings in the previous project. So the way I was writing about it was very like intellectual, and it had to do with something that was really interesting

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May-Linda: And then, when we got the funding, and I, for the first time in many years, had some more time to think.

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May-Linda: and also to notice my own feelings.

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May-Linda: I found out that my driving force was not primarily interest. It was actually irritation. I was really irritated.

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May-Linda: and to me that became visible for me, because I had time to sort of

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May-Linda: to feel that to notice my own feelings. So that means that the driving force behind this research was much deeper than I initially thought and was aware of, and that it also involved myself. It wasn't only about sort of other people.

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May-Linda: and I was irritated about ways that academic relations were being talked about and written about in the local relations that I was engaging in. and very often

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May-Linda: like collaboration when it comes to research, for instance, what's just like? Oh, yes, just a matter of finding the best researchers. And it's only about the research like there's nothing else going on.

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May-Linda: and it was talked about as something simple, and that only had to do with research like not no Other factors sort of coming in.

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May-Linda: And when I was also looking into them, the University Strategy and the research research strategy of the Norwegian Research Council, and, like EU text on research and innovation.

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May-Linda: You can also see that researchers are portrayed as brainpower.

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May-Linda: how knowledge is being

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May-Linda: portrayed as a resource

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May-Linda: to to economic growth and also to some other scientific goals. And then we, as researches, are portrayed as just brain power flexibly floating around and just sort of navigating towards other people. So if we're really good, then we are sort of

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May-Linda: just floating towards other people all the researchers that are also very good. So there is no signs of people having bodies and having relations to places. So we are supposed to be very mobile, and things are portrayed as being very simple.

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May-Linda: yeah. And so this was very different from the way that I do

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May-Linda: academic relations, and also to collaboration concerning

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May-Linda: research.

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May-Linda: because I did a lot of work actually to decide on who to collaborate with or not, and my many other aspects and purely professional ones in this work.

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May-Linda: And I had also ended academic relations that would probably have benefit with me and career one.

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May-Linda: So my feeling of irritation made me decide that I had to explore why I did academic relations the way I did. And I did this for 2 reasons, at first, because I thought it could be valuable data for the project, and then also because I have to reduce the risk of putting myself into my research participants.

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May-Linda: because I could notice that if I, if I had not sort of explored these emotions

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May-Linda: and sort of talk about my own relations to Academia. I think the the danger is definitely there for me to sort of put myself into my my research participants.

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May-Linda: So what I ended up doing is that I

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May-Linda: of course we're doing. I, yeah or not, of course. But we are doing this big project, but I ended up doing early in the project. I did memory work

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May-Linda: which was developed by German sociologist Bingo and her colleagues in the seventies and eighties.

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May-Linda: and Columbia is also the one who has introduced, like both institutional ethnography and also memory work in Scandinavia and memory work can definitely be used in the institutional ethnographic work and also other kinds of

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May-Linda: of research.

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May-Linda: So what I did then was to sort of start to write

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May-Linda: experience notes like memories from my own. When I was coming into sociology, actually

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May-Linda: my meeting with sociology, I started writing notes. And then it's very interesting to go into these kinds of

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May-Linda: of processes, because often you might be like, Oh, I don't have many memories about these things, but then, when you start to sort of open up this box of memories.

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May-Linda: I think many of us will sort of experience that we have a lot of memories, and as we sort of unpack, and are able to identify and write about and remember some memories about like meeting sociology, for instance, then other memories also sort of start to pop up.

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May-Linda: So that was what I was was doing, and that was, I don't have the time now to go very deeply into it, but it's sort of It became very visible for me like how

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May-Linda: uncomfortable I felt meeting sociology when I, when I was a student in the University of Bergen in Norway. How scary I thought that all the other sociologists were! How wrong! I felt like I was very different, and there were lots of things that the others knew that I didn't know.

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May-Linda: And I think some of these experiences are linked to both class like not having an academic habit is not having

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May-Linda: discuss the title and issues at home around the dinner table. and also having to do with gender and sort of just meeting

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May-Linda: sociologists and academics who seem like they didn't have any. But they were not

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May-Linda: whole human beings. That they were just professional was just one of the thing that really sort of freaked me out. And I also thought that many of them were very arrogant. And yeah, I have these lots of issues with the sociology that I'm so I don't have the time to go very much into that. But I think hopefully, it sort of demonstrates how

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May-Linda: we can also use memory work to go back and into our own emotions and try to understand why I feel the way I do. And why do I do this kind of relation work that I'm doing today. Why am I very cautious about what kind of relations I'm going into, and what kind of relations I don't want to go into, for instance, and how this can be produced by society for power differences like cost and gender.

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May-Linda: So I'm going to to to. I'm there.

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May-Linda: I just want to sort of say again that in my mind, exploring our own experience and then, including our own emotions. can also give like, I said, a deep understanding of how ruling works, and we can actually like no

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May-Linda: the ruling on our own bodies and our own

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May-Linda: emotions that this can facilitate resistance.

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May-Linda:  we are now considering doing collective memory, because that's how the method is like ideally done that you write memory notes, and then you take yourself out of the notes. You have to make them totally like anonymous, and then you are doing a collective analysis of the memories that people are writing.

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May-Linda: So that's as far as I go, with a little time I have. So thank you.

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Thanks so much, my leader. I hope you can hang around for questions at the end. Yeah. Great.

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Okay. Our next paper is from Sweater Toare at the Mahatma Gandhi

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Central Uni in Bihar, India, and the title of the paper is unmasking emotional cartographies of culture and community

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in the field work. Field.

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thanks. Sweater.

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20Â min, ish, yeah.

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S T: Hi, everyone for

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S T: yeah, I'm in India and it this morning. So I'll say good morning to everyone. I'd like to present my screen here. just let me know if it is

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S T: so. Is this invisible to everybody?

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Yes.

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S T: so Well, this was the paper article that I wrote a few months back, and it finally emanated from my own experience of teaching research, methodology, and field work in sociology to students of bachelor's Masters and Phd. Program.

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S T: Well, I have been a friend of anthropology. And I am also among sociologists because I am teaching sociology at this central university in Bihar, and maybe later, during the question of around, I would like to know what is the relationship between anthropology and sociology in your country? Because here we are dealing with some kind of

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S T: spars in between the 2 to deal with the metrological domain. And who is who in the research?

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S T: So to begin with, this idea emanated from my very own field work among the Nagas of Netherland.

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S T: How?

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S T: Why, we teach field work to the students. And I'll quote here that while we teach fever with the students

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S T: in India in the academic setting. We work even now, especially because of the educational policies that are changing in sociology and anthropology is believed to be the cornerstone

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S T: It is a very important element to become a researcher. So in

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S T: the fourth and the third semester of the academic program.

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S T: we do offer research method courses. And along with that there is a compulsory paper to opt for field work.

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S T: So in a way that we can become a student of sociology or anthropology only when we go for a field.

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S T: However, when I was teaching field work to my students, and when I was doing fieldwork among the pony, up numbers during my masters.

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S T: and also during the Phd. Program, I found something very conflicting. Now the problem with the Indian academic setting is that we begin with teaching field work, and then we transgress through doing fever. Now, while the field work is being taught to the natural and master's students

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S T: in pro supervision, with 2 or 3 research supervisors, they are taken to a geographical location which is distinct and unique, or sometimes they take up topics of their own choices.

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S T: that occurs a divide between what is being taught in the textbook and what is being performed in the field. So

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S T: there are any number of textbooks that we refer to. for example, we refer to Emerson. We refer to Bernard, and we refer to Mason, Port Hari, Greener, and Newman Gressel Thomas. Some Indians call us like, do we? And all?

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S T: And they provide immense generative ideas about how to do interviews, how to set up interviews scheduled to focus with group discussions, and also a certain work by old babies being taught to us, and we teach them also in classes. We also use the work of

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S T: marijuana, and it's how an interview processor should unfold in the field and

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S T: in a classroom. A student believes that this is how exactly the

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S T: they would go with a toolkit of research and with the unpacking of the research techniques and methods and whatever they have been talked about of executing the interviews or focus group discussions or key inform and interviews.

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S T: or the conversations that they will have with the people would be very peaceful, amicably designed, as it has been taught in the classroom. However, there is this disjunction between what is being taught in the classroom and what actually happens in the field.

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S T: Now I see that the book view or the text offers a very compartmentalized understanding which is ineffective when we reach into the dynamics of the field

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S T: the idealized versions that are offered by the metrological text. Words cannot actually be prescribed in the field, and Levy has beautifully pointed this out, and I'll quote her here that there's there's a disjunction between the ideal that is, the red

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S T: prescriptions in the text and what is observed in the field.

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S T: and this distinction is also noted by a famous sociologist, T. Co. Men of India, who says that there's some method, almost that is happening in the

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S T: and the most intriguing part about the field work, who are the budding researchers is to understand that whether they should stick to the traditional, objective, linear, and standardized approach that is being propagated by the teachers in the class.

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S T: or they should device the methods as the field unfolds itself.

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S T: So here I would also like to bring my own experiences from the field work, and I'll give a little description about the

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S T: one of the largest sorry. So so one of the largest number communities found in the northeastern part of India. So this is the photograph of the village where it falls between the India and Myanmar. Gordon, the house of the village chief, was in the India Myanmar border, and I'm sitting there with my

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S T: informant, and I am talking to them. So before we began doing the field work, and we actually reached the field. The field has already reached us.

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S T: and since we live in a digital age we had research enough amount of information about who these communities were, where did they live? And

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S T: there were typical information and projections about these communities being T to when going for head hunting warrior men and the displays on the village chiefs house, where of the heads of the animals that had been hunted.

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S T: and as students, most of us started making excuse to a field supervisor, saying that it would not be safe for us

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S T: to go to this place also. Another barrier to this area of study was the region north it in northeast itself. Now the northeastern part of India has often been secluded.

313
00:53:44.460 --> 00:53:58.540
S T: It has been considered as politically turbulent, and back in 2,013. There were some political turmoil going because of the ethnic clashes in that area.

314
00:53:58.740 --> 00:54:12.330
S T: So you see that the place itself becomes evident, and it starts occupying a dominant position in the field work much before the field work begins.

315
00:54:12.450 --> 00:54:28.020
S T: Also. The very significant point here is that most of the things unfold in the place as in. I'm giving a lot of agency to the place here by stating that when we select select a particular location for conducting the research.

316
00:54:28.020 --> 00:54:49.730
S T: or when we are trying to do a transit work in the village, when you are trying to locate who are informers would be whom we will talk to. So everything is happening on a physical landscape which is considered merely a backdrop. But, however, it is a very significant feature where interpretations are to be made, and like. I said, that

317
00:54:49.730 --> 00:55:09.760
S T: since North East Asia region in India is often perceived as a place of insurgency, your ethnic violence and political gone, and right now, money for violence is already going on like when I'm talking to you. There is this ethnic clash between the cookies and the mad things going on, and lot of people have lost their life. It is really sad.

318
00:55:10.110 --> 00:55:21.840
S T: The image of Troubled Place, which was captured from the digital platforms had already taken a space in our cognitive domain, and

319
00:55:21.870 --> 00:55:31.949
S T: we were all reluctant to go to the field. Now, once we reach the field, which was to be very honest, a beautiful journey from ours to another land.

320
00:55:32.060 --> 00:55:35.050
S T: and, if possible, you all must take it. Someday

321
00:55:35.840 --> 00:55:50.129
S T: there were a lot of anxieties we all were facing, and we are almost forgotten what the textbook had taught us. What is the classroom teaching? And we were all grappling with this emotion, that what we would do

322
00:55:50.580 --> 00:56:12.179
S T: to talk to the people because we spoke. Most of us came from the Northern India. We spoke Hindi English, or a little bit of Bengali, but we did not spoke their local language, which was a pony, and they also speak, Nanny. So our concern here was that how we would go about this.

323
00:56:12.280 --> 00:56:15.640
S T: and I have also quoted the work of.

324
00:56:15.680 --> 00:56:34.089
S T: so that the the spirit catches you when you fall down where she has talked about her. You know initial feelings of cultural shock. And even in the very classical text you talk about the feeling of being disoriented and disconnected.

325
00:56:34.170 --> 00:56:42.450
S T: So once we reach the field, and our urban, sensitive sensibilities are quite at all with these

326
00:56:42.510 --> 00:56:50.160
S T: at night, and the only guest that we are staying in the next day was the task that

327
00:56:50.440 --> 00:56:54.390
S T: where we would go for the field. Our supervisors had

328
00:56:54.620 --> 00:57:10.490
S T: given us initial contacts, and they were the people who could speak both English in the Nagamies and Bengali, and we could talk to them. But these were only 3 to 4 people we knew in the field, with a population of almost

329
00:57:10.490 --> 00:57:33.919
S T: 613 houses in the village. We knew 4 people. So the first thing we do is we go to the village chiefs house, which is just opposite to the guest house. We enter the house, and there are these wooden cravings all around black eggs, beautiful images. And there is this man with tattooed face, wearing a beautiful gap and standing next to us.

330
00:57:34.260 --> 00:57:51.550
S T: We are asking questions to the interpreter. The interpreter is translating it to the village king, and he is Mary, nodding his head. and the nod of it is being translated by the enter. Better into a lot of words, and all my friends and colleagues, they are jotting down. everything that is being told to them.

331
00:57:51.670 --> 00:57:53.410
S T: And there.

332
00:57:53.580 --> 00:58:11.850
S T: when I today look at myself, I was nervous. I did not know what to write down what to note what to observe. And how should I just deal with all this conundrum that is unfolding which has not been taught to us. This is the fear of a child being left in the marketplace.

333
00:58:12.200 --> 00:58:20.810
S T: or any place which is crowded. So I was that child which was looking for some helping hand so that

334
00:58:20.830 --> 00:58:26.940
S T: I could collect data for my research. My research was about the food practices among the

335
00:58:27.080 --> 00:58:50.980
S T: and for quite a few days there was nothing to be talked about. Food. I was not able to talk to the women. I was not able to get into their kitchen because their kitchen was their private space During the meals they were partially shut the door so that the outsiders do not come inside the house, and there was this signal the symbol that they are having me. So how should I go about it?

336
00:58:51.310 --> 00:59:11.009
S T: So we were not given any map, and when I start walking in the village on, for the village women immediately lay out their decorative, which they call Link, the necklaces and other handmade handy clouds, and they believe that I am a tourist, and they try to sell that to me.

337
00:59:11.110 --> 00:59:21.829
S T: And I tell my interpreter that well, I am here to do the research, and if they believe that I am a tourist it will be very difficult for me to know anything about them, and likewise

338
00:59:22.840 --> 00:59:34.540
S T: so everywhere I would go I would tell them that time here to the search, and I started learning few of their greetings. For instance, they say, My, my Tyson!

339
00:59:34.600 --> 00:59:51.840
S T: Hello! How are you. So the first instance, I learned my myths, and I thought it would be like a magical word, and I would speak it out, and people will talk to me, and I did that. People neglected me. Then you that I am an outsider. I am just using it for the sake of using it. So

340
00:59:52.150 --> 01:00:09.539
S T: there had to be an emotional connection, and there had to be a humanistic up to what actually had been taught to me. And here I have also quoted that peeling of an onion Which was given by clipper gates. And

341
01:00:10.770 --> 01:00:26.739
S T: so I was dwindling between various professionalities, of being a tourist, being a women being a city dweller. Another important point while we do field work in India is that we are cast in various spectrums of positionality, and especially as a women.

342
01:00:26.750 --> 01:00:38.279
S T: there is a particular domestic image attached to the women. So there were questions being asked to me that, are you married? Do you have a boyfriend. do you? Do you have children?

343
01:00:38.370 --> 01:00:47.710
S T: These questions were quite unsettling, especially because they are very private, and you do not talk about these things to everybody in anybody. But

344
01:00:47.890 --> 01:00:49.360
S T: I knew that.

345
01:00:50.370 --> 01:01:08.159
S T: especially today, when I look at myself, they saw me as a privileged city, women who had come to the village to study them at a later stage, study them, was realized initially it was I had come to their village

346
01:01:08.170 --> 01:01:13.790
S T: for leisure and pleasure. So how do I break this barricade.

347
01:01:13.820 --> 01:01:31.310
S T: my social positioning, which I had to continuously negotiate and contest through emotions, through actions, to the way I dress through the way I own my hair so I would. I would oil oil my hair, and I would die a bony. I would do.

348
01:01:31.640 --> 01:01:36.090
S T: Always use a Jupiter around my neck. I would

349
01:01:36.490 --> 01:01:55.310
S T: try to learn the Nanny's language, because it was a kind of added it or a middle ground between the Bengali and the Smes, and it was being used by people there. So I started by jotting down the list of words that they use.

350
01:01:55.310 --> 01:02:08.910
S T: the material things that they use, and the words anatomies, the in relationships, and their translation in anatomy. So I prepared a detailed list of those things, and then some connectors

351
01:02:09.110 --> 01:02:10.860
S T: and I started making

352
01:02:11.990 --> 01:02:20.179
S T: broken sentences with those connectors in Vietnamese language. It was received well by the community because they saw the effort that I had taken there.

353
01:02:20.370 --> 01:02:21.190
S T: So

354
01:02:21.810 --> 01:02:26.380
S T: sometimes we enter into the intimate spaces of people.

355
01:02:26.450 --> 01:02:38.130
S T: and we do not realize that we are not just focus as field workers. We are not focused at the doorstep. We will bring the bell. We will sell something, and people will buy. We will have to.

356
01:02:38.500 --> 01:02:42.689
S T: you know, negotiate the power struggle between the positions.

357
01:02:42.780 --> 01:02:58.400
S T: but language wise, they were better sued. Position like. What you see is that language is a side of the struggle. So they knew the language. I did not know. And this gap between the researcher and the research

358
01:02:58.600 --> 01:03:05.259
S T: had to be negotiated in various ways. So there is an instant that I'll I'll discuss with you. Here is

359
01:03:05.810 --> 01:03:19.160
S T: so since I was studying the food practices, and the Ponia community is largely dependent on shifting cultivation or zooming, as they see. So Forrest is a very important aspect of their means to subsistence.

360
01:03:19.280 --> 01:03:23.940
S T: So one of my integrators offered me to a company him to be forest.

361
01:03:24.290 --> 01:03:45.109
S T: and my first reaction was that, let me ask my feel, supervisor, because I was little scared. I was hesitant whether I should accompany this man to the forest, and especially in the area where I do not know anyone or anything. So my full supervisor said that it is safe to go, and we went to the forest, and I started picking a few berries from the forest.

362
01:03:45.320 --> 01:03:58.130
S T: and the moment I picked up the very immediate reaction of the person his name was Amo was, he stopped me. He said, No, no, no, you should not eat those berries, they are not eating by the animals.

363
01:03:59.180 --> 01:04:00.959
S T: My amazement.

364
01:04:01.320 --> 01:04:22.649
S T: something opened up about food for the first time. So there was this likeness between what animals eat and what the people in the pony of societies have devised or has systemized to eat, so I asked them out. That why is it that you have stopped me from eating these berries? And you have ported that the animals do not eat it

365
01:04:23.120 --> 01:04:25.940
S T: so somehow elucidated that

366
01:04:26.880 --> 01:04:39.890
S T: for quite a long time his, their ancestors have been practicing the food practices of the animals. They have been mimicking it, and the things that are eaten by the animals

367
01:04:40.050 --> 01:05:02.880
S T: become the part of the platter of the ponya community as well. So the biological drive, the biological understanding of the nature is given a cultural tinge, and it becomes the part of the food practices of the coronia community. And this trust that I had put in amount to go to the forest.

368
01:05:03.310 --> 01:05:04.200
S T: and

369
01:05:04.370 --> 01:05:13.370
S T: the mistakes that I did in the forest, because I did not know what was their traditional knowledge about eating edibility. Conception of food

370
01:05:13.530 --> 01:05:19.940
S T: created some kind of buffer space where we share that dress. And then

371
01:05:20.110 --> 01:05:22.700
S T: things started becoming easy, for

372
01:05:22.710 --> 01:05:36.130
S T: similarly, as I told that I was not allowed to enter the kitchen. In spite of being a women, I was not allowed to enter the kitchen, so there were 2 books who would come to the Guest House, and one of them was also the past in the church.

373
01:05:36.430 --> 01:05:56.930
S T: So I started sitting next to them, and they would often call me that. Oh, you are a setting for a city woman. You do not know how to put You do not know how a household should be run. So you see, when we talk about the underlying emotions that go before the actually, if we work unfolds itself.

374
01:05:57.150 --> 01:06:04.470
S T: it is a spectrum of things. So one day, you know, I cooked for them Samuel enough pudding.

375
01:06:05.200 --> 01:06:28.290
S T: and somehow it proved to them that I was a book. I was a women, and I qualified for the domestic understandings that they had for the women, so how it has been ported by others is England has called, and Shepherd has called it cultural intimacy. We have to establish this cultural intimacy with the people that we are

376
01:06:28.610 --> 01:06:33.189
S T: going to work with and going to stay there for quite a long time.

377
01:06:35.010 --> 01:07:03.599
S T: So at times there's this gap between the research and the research. And while I was writing this paper I gave it a thought that sometimes it can also be done as as it has been the naval gazing, or it has been talked about like explicitly talking about field work experiences where there is lack of methodological tool or there is lack of technicality or the sanitation which has also been preached by most of the segments.

378
01:07:03.640 --> 01:07:24.399
S T: and at the end I would just like to conclude here that the emotionalities and the human values take over, and the in order to understand the culture believes that of the people. It is important to give space to the cognitive formations that we have before going to the theme. Thank you everyone. Thank you for being so patient.

379
01:07:29.790 --> 01:07:33.350
Thank you, Sweater. That was a really interesting talk

380
01:07:33.970 --> 01:07:40.349
that draws our attention to noticing when we're in a completely unfamiliar environment.

381
01:07:40.460 --> 01:07:45.600
Fascinating. Goodness knows why. I'm losing my voice. Empathy.

382
01:07:45.740 --> 01:07:47.030
And

383
01:07:47.460 --> 01:07:56.049
now is our next speaker is Daphne over. But I'm not seeing her on the screen

384
01:07:56.330 --> 01:07:57.000
pre-recorded. Okay, you know how to handle that beautiful okay, and we'll take questions at the end. So it'd be great Twitter if you can stay on the line for questions.

385
01:07:57.001 --> 01:08:03.840
It's a great pleasure to be here today to present my work to you.

386
01:08:04.160 --> 01:08:07.759
They are in the

387
01:08:09.070 --> 01:08:14.579
but I wish you all the the conference experience that I really

388
01:08:15.460 --> 01:08:16.590
during your

389
01:08:16.800 --> 01:08:17.680
is

390
01:08:19.710 --> 01:08:26.709
So today I'll be presenting you by on my title and these emotions and the making

391
01:08:28.600 --> 01:08:29.629
this case

392
01:08:29.850 --> 01:08:31.270
so

393
01:08:31.860 --> 01:08:32.900
a decade

394
01:08:34.760 --> 01:08:35.430
the

395
01:08:36.250 --> 01:08:38.560
and certainly takes this.

396
01:08:38.790 --> 01:08:41.350
We have

397
01:08:42.520 --> 01:08:44.620
We've seen that the judiciary

398
01:08:45.800 --> 01:08:51.199
and social science may be gradually undermined losing their functions in the

399
01:08:52.250 --> 01:08:58.279
the cemetery structures in my such an institution

400
01:09:02.490 --> 01:09:05.330
very much efficiently possible.

401
01:09:05.490 --> 01:09:06.820
This is the broader

402
01:09:08.000 --> 01:09:10.170
the paper that I'm presenting.

403
01:09:10.690 --> 01:09:11.380
It is

404
01:09:11.930 --> 01:09:15.549
okay. Pacific. At the

405
01:09:16.300 --> 01:09:18.760
so in the first half of my 12 today, I

406
01:09:20.030 --> 01:09:20.710
okay.

407
01:09:29.140 --> 01:09:33.849
my book response to this question. Similarly, the sociological theory

408
01:09:34.020 --> 01:09:37.570
centers on.

409
01:09:37.850 --> 01:09:39.050
So the first time

410
01:09:39.250 --> 01:09:41.100
my to

411
01:09:42.950 --> 01:09:49.750
in a given institution happens, and in the second half of

412
01:09:51.570 --> 01:09:53.960
transformation that explain

413
01:09:54.450 --> 01:09:55.300
this is

414
01:09:56.920 --> 01:10:00.379
on the you order this.

415
01:10:01.900 --> 01:10:04.420
They still have the

416
01:10:06.600 --> 01:10:11.129
My talk with invitation since this project.

417
01:10:11.170 --> 01:10:15.770
Well, let me now we get in the first section of one

418
01:10:16.040 --> 01:10:16.740
to

419
01:10:16.850 --> 01:10:18.289
on the

420
01:10:20.450 --> 01:10:21.350
in the

421
01:10:26.120 --> 01:10:27.820
so in terms of conditions

422
01:10:28.140 --> 01:10:28.880
for you

423
01:10:30.400 --> 01:10:33.380
from here. This index prepare

424
01:10:34.710 --> 01:10:38.599
one of the most

425
01:10:38.820 --> 01:10:41.730
I mean in this index. 30. Right? It's a medium

426
01:10:42.390 --> 01:10:45.460
among 180 countries in 2,002.

427
01:10:45.720 --> 01:10:49.770
But what we also see here is that it has further.

428
01:10:50.410 --> 01:10:55.479
in 2,017. So in the last 20 years, thirteenth.

429
01:10:56.270 --> 01:10:57.090
that

430
01:10:57.560 --> 01:10:59.800
this drastic fold correspond to.

431
01:11:02.570 --> 01:11:03.460
Started back in

432
01:11:03.730 --> 01:11:04.590
1, 2.

433
01:11:05.790 --> 01:11:08.430
The

434
01:11:09.230 --> 01:11:09.950
people

435
01:11:12.080 --> 01:11:13.800
is to

436
01:11:16.030 --> 01:11:19.470
you will see 6 newspapers using the exact same.

437
01:11:22.110 --> 01:11:22.949
all for me.

438
01:11:32.180 --> 01:11:35.879
and the deterioration in the state of press freedom also.

439
01:11:39.280 --> 01:11:41.610
So see

440
01:11:41.950 --> 01:11:42.940
one

441
01:11:44.640 --> 01:11:45.899
good to see you

442
01:11:46.600 --> 01:11:50.539
in this 2,014,

443
01:11:50.860 --> 01:11:52.000
and this photograph.

444
01:11:54.370 --> 01:11:57.190
that it is obvious

445
01:11:58.710 --> 01:11:59.410
you

446
01:11:59.680 --> 01:12:03.990
actual people about flourish all creations. Well, the newspaper, all our views.

447
01:12:04.200 --> 01:12:09.470
This was a snapshot of an actual scene, and the newspaper started this photograph.

448
01:12:13.390 --> 01:12:14.440
and so

449
01:12:14.980 --> 01:12:19.090
in in. The nobody was taking

450
01:12:19.260 --> 01:12:20.920
this little over child.

451
01:12:21.120 --> 01:12:22.440
What was this for

452
01:12:22.590 --> 01:12:25.529
but in the last

453
01:12:28.280 --> 01:12:29.900
together? And

454
01:12:31.580 --> 01:12:45.000
and you should know that submission was only one part of one in the media attention. On this a. They resign from here.

455
01:12:45.030 --> 01:12:46.739
and they join

456
01:12:52.000 --> 01:12:53.119
towards the

457
01:12:55.030 --> 01:12:56.149
there, as you know.

458
01:12:57.770 --> 01:13:00.740
and

459
01:13:01.760 --> 01:13:04.799
When we look at the preceding terminals

460
01:13:04.930 --> 01:13:10.059
2,007 in turn to the practice of self-censorship and same things, even

461
01:13:10.400 --> 01:13:14.150
detention. These are

462
01:13:14.500 --> 01:13:22.779
this shift in journalist practices meant that since 2,007, the mainstream began to shrink considerably for government

463
01:13:23.640 --> 01:13:27.640
extent systems and a new principle we are.

464
01:13:30.290 --> 01:13:34.540
And along with these developments that the individual an organization.

465
01:13:34.880 --> 01:13:37.450
the Turkish news media.

466
01:13:38.990 --> 01:13:46.360
And as this was sounded just, I became interested in explaining how this transformation has happened. So the question

467
01:13:46.570 --> 01:13:49.969
like, How is the media that

468
01:13:51.320 --> 01:13:53.100
the

469
01:13:53.310 --> 01:13:55.270
the elections, governments.

470
01:13:55.500 --> 01:14:00.109
and in my book well, taste that design? That is your information.

471
01:14:00.570 --> 01:14:01.320
Reason.

472
01:14:02.140 --> 01:14:04.250
Find the

473
01:14:05.480 --> 01:14:07.430
I specifically

474
01:14:08.250 --> 01:14:12.120
institutions, such as the media

475
01:14:12.560 --> 01:14:17.000
in the from the institutional.

476
01:14:20.360 --> 01:14:28.130
a study on the Turkish media, and this one is of press in priority. as we all know er in the

477
01:14:31.860 --> 01:14:33.369
in the world.

478
01:14:33.740 --> 01:14:35.330
And also

479
01:14:40.730 --> 01:14:45.310
we need new theories to understand. The

480
01:14:47.840 --> 01:14:54.599
is the 4 other promoting stories in terms of all war, Ontario and the media in terms of the

481
01:14:55.000 --> 01:14:55.920
first

482
01:14:57.510 --> 01:14:59.250
time to.

483
01:14:59.380 --> 01:15:03.570
So there's a lot to be learned from in the

484
01:15:05.080 --> 01:15:14.570
I'm with this. The role is in pioneering cases, authoritarianism and I sociological framework that's

485
01:15:15.350 --> 01:15:25.140
and that understands media decay in a relation to darkness, actions, emotions, and relationships.

486
01:15:25.330 --> 01:15:26.580
And

487
01:15:28.180 --> 01:15:31.350
when you look at the existing literature.

488
01:15:31.730 --> 01:15:42.720
We see that political scientists describe that we morning, and the institutions that sustain an existing

489
01:15:42.860 --> 01:15:44.689
and in explaining

490
01:15:45.730 --> 01:15:46.459
very happy.

491
01:15:46.810 --> 01:15:48.939
They mostly focus on. You know.

492
01:15:49.460 --> 01:15:56.040
of Orleans often ignored for retardions that transform the.

493
01:15:56.190 --> 01:15:59.659
And even when they focus on local interactions, they put it.

494
01:16:03.430 --> 01:16:09.279
But then we're going to go to state actors, this one

495
01:16:09.700 --> 01:16:16.910
 as much as the.

496
01:16:17.140 --> 01:16:20.260
So the

497
01:16:20.790 --> 01:16:21.700
you to

498
01:16:22.140 --> 01:16:22.850
this it

499
01:16:25.620 --> 01:16:26.710
she's only

500
01:16:27.320 --> 01:16:32.770
Say my word. Turkish media transformation, my focus on the

501
01:16:33.060 --> 01:16:34.390
my journalist

502
01:16:34.480 --> 01:16:36.719
this morning. This is.

503
01:16:38.140 --> 01:16:39.660
and then my take on

504
01:16:42.370 --> 01:16:47.250
to specifically build all the institutionalists and boundary making

505
01:16:47.410 --> 01:16:48.420
which is in socio.

506
01:16:49.060 --> 01:16:49.720
I

507
01:16:54.660 --> 01:16:58.710
change the organizations

508
01:16:59.740 --> 01:17:06.700
institution, and specifically in the book. I conceptualize the Turkish media as a political institution where

509
01:17:06.730 --> 01:17:10.950
and

510
01:17:11.600 --> 01:17:12.489
some of the

511
01:17:13.440 --> 01:17:23.459
like this, and to Islamic journalists, professional actions, emotions and relationship. The transformation of this institution is the only in changing

512
01:17:24.610 --> 01:17:28.980
which just holds existing relationships that lead to the construction of

513
01:17:29.150 --> 01:17:29.950
collectivity

514
01:17:30.250 --> 01:17:32.770
for the actions. This

515
01:17:33.170 --> 01:17:33.830
this is.

516
01:17:34.150 --> 01:17:36.470
you may ask for one thing.

517
01:17:36.860 --> 01:17:39.420
the actions and relationships.

518
01:17:39.910 --> 01:17:41.460
Well, I already did that

519
01:17:41.770 --> 01:17:44.540
politics of any of the

520
01:17:44.570 --> 01:17:46.270
the

521
01:17:46.290 --> 01:17:50.400
and the.

522
01:17:50.480 --> 01:17:55.249
So in this argument politics about anything. Structure refers to the best voices

523
01:17:59.040 --> 01:17:59.950
enemies, and

524
01:18:00.240 --> 01:18:03.829
in Turkey, during its 21 year

525
01:18:05.000 --> 01:18:12.910
the the relationships along the center of the religious curriculum. a number of.

526
01:18:15.930 --> 01:18:23.659
and in my project of media transformation, I suggest that this involving qualities of any construction

527
01:18:25.380 --> 01:18:26.070
there

528
01:18:28.120 --> 01:18:31.340
appreciate these

529
01:18:32.790 --> 01:18:36.120
results of changing actions and relationships

530
01:18:36.220 --> 01:18:37.630
for you.

531
01:18:38.880 --> 01:18:40.909
So with this argument, I show

532
01:18:41.070 --> 01:18:42.400
6 strategies

533
01:18:43.780 --> 01:18:47.939
shaping your relationships and institutional acting sections.

534
01:18:50.990 --> 01:18:52.050
exploration.

535
01:18:52.130 --> 01:18:54.430
It's not.

536
01:18:54.780 --> 01:18:58.890
It's it's really the effects of things, actions, all differences.

537
01:18:59.580 --> 01:19:00.630
The

538
01:19:01.670 --> 01:19:03.690
this aren't going to

539
01:19:05.130 --> 01:19:06.030
absolutely

540
01:19:07.970 --> 01:19:11.680
this only actions. It is

541
01:19:16.390 --> 01:19:20.370
my arm been built on 63. So the structure

542
01:19:21.770 --> 01:19:24.000
this is

543
01:19:27.210 --> 01:19:32.489
you're recruiting it in my interview, based on some of the

544
01:19:33.970 --> 01:19:35.639
71 days.

545
01:19:35.680 --> 01:19:38.389
Attention, specific attention to.

546
01:19:41.840 --> 01:19:43.070
I was a big.

547
01:19:43.720 --> 01:19:46.800
and it with respect to

548
01:19:47.200 --> 01:19:52.160
for density professionals, that is.

549
01:19:54.590 --> 01:19:58.499
so far I presented a question that drives my book.

550
01:19:58.680 --> 01:19:59.610
Data for

551
01:20:01.040 --> 01:20:01.740
is more.

552
01:20:03.070 --> 01:20:03.900
It is

553
01:20:04.010 --> 01:20:05.379
oh, let me not.

554
01:20:06.060 --> 01:20:09.529
It's all the transformation in the media

555
01:20:11.920 --> 01:20:14.240
is the early phase of

556
01:20:14.390 --> 01:20:15.740
in the Media

557
01:20:15.780 --> 01:20:20.890
2,007 and 2,010. So in Turkey the current government.

558
01:20:23.970 --> 01:20:29.169
and in this chapter I address the period of

559
01:20:31.000 --> 01:20:32.650
this period of

560
01:20:33.070 --> 01:20:36.740
2,007 to 2,010, and the joining question.

561
01:20:36.990 --> 01:20:39.879
this is

562
01:20:40.390 --> 01:20:45.000
in this early face on ice lining. So why did they fail to?

563
01:20:46.360 --> 01:20:47.210
Because

564
01:20:47.350 --> 01:20:50.140
this initial institution

565
01:20:50.680 --> 01:20:56.930
we've seen such coalition building and resistance for journalists, and they were organizations that the latest they don't

566
01:20:57.410 --> 01:21:00.160
process, especially during the details

567
01:21:00.260 --> 01:21:04.150
in Jersey. But why did journalists? They don't

568
01:21:05.530 --> 01:21:10.809
on top of position in the early stages of the can, despite the presence of the

569
01:21:12.770 --> 01:21:13.939
I need to talk to

570
01:21:16.170 --> 01:21:17.790
politics of any

571
01:21:18.080 --> 01:21:21.410
in 2,010

572
01:21:21.530 --> 01:21:22.300
sexual.

573
01:21:23.630 --> 01:21:26.859
Who knows? On the

574
01:21:28.420 --> 01:21:29.280
this? Go again

575
01:21:29.540 --> 01:21:30.350
it is.

576
01:21:30.500 --> 01:21:33.990
and as a result already existing

577
01:21:34.200 --> 01:21:35.269
in the second.

578
01:21:39.680 --> 01:21:41.689
In the

579
01:21:42.120 --> 01:21:44.830
so, in the terms of my show.

580
01:21:45.050 --> 01:21:47.510
of the

581
01:21:47.530 --> 01:21:50.560
2,007 and 2,010 that centered on.

582
01:21:52.120 --> 01:21:58.569
and the makes sense of the form has created an emotional moment of confusion.

583
01:21:58.840 --> 01:22:00.359
Things in me.

584
01:22:03.020 --> 01:22:08.330
And so with opportunities for position among existing

585
01:22:10.710 --> 01:22:12.090
against the

586
01:22:16.320 --> 01:22:18.290
and in the meantime

587
01:22:18.700 --> 01:22:21.349
limited construction generated.

588
01:22:23.070 --> 01:22:25.080
and the

589
01:22:29.960 --> 01:22:32.839
so let me now explain what this means.

590
01:22:34.180 --> 01:22:36.910
So when we look at it to peaceful disability.

591
01:22:36.960 --> 01:22:40.130
structure between 2,007 and 2,010

592
01:22:40.540 --> 01:22:42.470
is the short term it is

593
01:22:43.000 --> 01:22:45.200
on. So we were against first

594
01:22:45.400 --> 01:22:49.340
office between 2,002 and 7.

595
01:22:49.380 --> 01:22:50.640
The State.

596
01:22:52.970 --> 01:22:54.300
And it's struggle

597
01:22:55.110 --> 01:22:56.270
in the

598
01:22:57.000 --> 01:22:57.730
is this

599
01:22:58.720 --> 01:23:04.139
of nationalism and in its definition of the nation between 2 and 7.

600
01:23:04.210 --> 01:23:06.179
To be careful. This is only

601
01:23:07.220 --> 01:23:11.820
it just or less civilization and democratization.

602
01:23:11.850 --> 01:23:16.299
Then, in the elections of July 2,007,

603
01:23:16.310 --> 01:23:18.460
3,

604
01:23:18.940 --> 01:23:27.980
it's only 6%

605
01:23:28.340 --> 01:23:33.239
presenting your challenge to secular, a specialist, and we don't.

606
01:23:33.480 --> 01:23:40.529
And in this context, Atp moved away from the this so beautiful and differences that started emphasizing the

607
01:23:40.750 --> 01:23:43.610
the nation's enemies. Not only is this

608
01:23:43.790 --> 01:23:44.910
exactly.

609
01:23:44.960 --> 01:23:47.530
The schedulers, for.

610
01:23:48.780 --> 01:23:49.680
you see.

611
01:23:50.390 --> 01:23:51.290
came to the town

612
01:23:55.990 --> 01:23:57.480
that was not.

613
01:23:57.650 --> 01:23:59.199
and the

614
01:23:59.650 --> 01:24:03.069
nation any granting dominance

615
01:24:03.190 --> 01:24:09.680
construct location, but it be extended on a number of practices by one such a major

616
01:24:11.780 --> 01:24:17.559
trials. So we've been in 2,007 in 2,010 on the aeronautical time from one.

617
01:24:18.340 --> 01:24:19.220
What is

618
01:24:21.280 --> 01:24:21.980
you? Should

619
01:24:23.280 --> 01:24:25.870
the second. it's cool.

620
01:24:27.960 --> 01:24:32.040
this this to the

621
01:24:33.810 --> 01:24:36.259
another practice, and often in this

622
01:24:37.470 --> 01:24:41.229
words. this new policy, a to be great

623
01:24:43.210 --> 01:24:44.980
words of the

624
01:24:45.550 --> 01:24:46.250
recognize

625
01:24:46.360 --> 01:24:48.559
response that hands will say.

626
01:24:52.990 --> 01:24:54.240
And in this period

627
01:24:54.430 --> 01:24:57.709
you also started my second

628
01:24:57.730 --> 01:25:02.140
from doing all that on, and break these seizures as given

629
01:25:02.360 --> 01:25:09.100
properties of the nation back to the nation so overall in this context of enemy construction, the last.

630
01:25:11.880 --> 01:25:14.420
including the

631
01:25:16.470 --> 01:25:18.590
into the definition of the nation.

632
01:25:18.730 --> 01:25:23.750
What is the the. you know.

633
01:25:25.470 --> 01:25:27.699
and the very self, this politics of that.

634
01:25:28.230 --> 01:25:32.279
The variant and cluster in this communities. So century is like this.

635
01:25:32.330 --> 01:25:33.440
additionally.

636
01:25:34.050 --> 01:25:39.399
communities and different emotions and ideas in the face of this politics, so that

637
01:25:39.440 --> 01:25:44.230
and there realistic response also. Very. let me give you an

638
01:25:45.460 --> 01:25:49.909
should be some more me to use. So in in 2,007 and 2,000,

639
01:25:57.190 --> 01:25:58.570
I

640
01:26:00.860 --> 01:26:01.680
listen to

641
01:26:01.810 --> 01:26:02.510
one is

642
01:26:02.840 --> 01:26:04.799
to some of the experience.

643
01:26:07.980 --> 01:26:11.480
This.

644
01:26:11.590 --> 01:26:12.740
okay.

645
01:26:12.750 --> 01:26:14.959
the taxp

646
01:26:16.790 --> 01:26:21.250
they got 6. We the

647
01:26:23.370 --> 01:26:25.330
so what the

648
01:26:27.910 --> 01:26:34.449
think of these periods of measures as revenge make these attacks more accessible and less working.

649
01:26:34.800 --> 01:26:37.810
because in a way they were.

650
01:26:37.980 --> 01:26:38.650
That's it.

651
01:26:39.000 --> 01:26:48.190
Sorry. This is also in this period. in the on for the possibility of the

652
01:26:48.800 --> 01:26:53.430
exclusion, integrity that songs themselves, they can actually be part of the

653
01:26:53.770 --> 01:27:01.819
Kurdish policy. They give a shape to Jersey's future in a positive way, and sometimes the same journalists would have this feelings

654
01:27:01.850 --> 01:27:05.759
you're in and about the future at the same time

655
01:27:05.960 --> 01:27:07.000
future

656
01:27:07.090 --> 01:27:08.409
one people to

657
01:27:09.520 --> 01:27:10.210
here.

658
01:27:14.240 --> 01:27:16.390
and in this

659
01:27:16.740 --> 01:27:18.080
so censorship

660
01:27:18.590 --> 01:27:22.820
the I see

661
01:27:23.310 --> 01:27:24.510
well, no.

662
01:27:24.700 --> 01:27:26.830
it it. This is

663
01:27:27.000 --> 01:27:28.970
by second

664
01:27:32.100 --> 01:27:39.110
potentious action, such as resignations to the

665
01:27:41.510 --> 01:27:44.730
of the

666
01:27:46.320 --> 01:27:51.790
position among journalists innovating to be

667
01:27:51.860 --> 01:27:55.230
media organizations. and the

668
01:27:55.420 --> 01:27:57.269
at least your to his father. And

669
01:27:57.890 --> 01:28:00.090
it's a strategy saying.

670
01:28:01.890 --> 01:28:03.129
this is your over

671
01:28:03.490 --> 01:28:05.900
has happened in the

672
01:28:08.350 --> 01:28:21.980
in the the other kind of feelings of shared. Second. it spreads in the to and make resentment to the basis of the antagonistic.

673
01:28:22.470 --> 01:28:23.990
And the.

674
01:28:24.710 --> 01:28:28.940
So these journalists claim to be Democrats, basically that they have a secret.

675
01:28:33.930 --> 01:28:34.709
This in

676
01:28:35.270 --> 01:28:36.279
physical services

677
01:28:36.640 --> 01:28:37.620
to

678
01:28:38.680 --> 01:28:43.339
with an attack on the existing system.

679
01:28:44.010 --> 01:28:44.680
It is

680
01:28:45.770 --> 01:28:46.470
oh.

681
01:28:46.690 --> 01:28:51.170
their to the journalists as

682
01:28:51.260 --> 01:28:53.320
and using them applying specific

683
01:28:53.400 --> 01:28:55.309
part is

684
01:28:56.760 --> 01:29:00.389
this project of transforming established?

685
01:29:00.410 --> 01:29:02.930
You know they're delivering.

686
01:29:04.560 --> 01:29:11.109
and we've seen the combined result of some censorship and stigmatizations, figures, and daily

687
01:29:11.240 --> 01:29:14.390
in the way that we.

688
01:29:15.290 --> 01:29:16.040
and

689
01:29:17.180 --> 01:29:19.400
so in September 2,010

690
01:29:19.670 --> 01:29:23.060
voted to elect the Constitution to give the President.

691
01:29:23.970 --> 01:29:25.740
 senior

692
01:29:26.160 --> 01:29:28.350
all the

693
01:29:29.750 --> 01:29:30.690
it's for you.

694
01:29:32.170 --> 01:29:33.300
and only

695
01:29:37.340 --> 01:29:39.799
democratization is the

696
01:29:43.000 --> 01:29:43.960
conservative.

697
01:29:43.001 --> 01:29:53.000
I'm sorry to the other people online who weren't included in our decision-making process just now. the Deafies.

698
01:29:53.010 --> 01:30:10.509
A presentation was recorded. and it goes on for quite a bit longer, but we didn't think that it was fair to Jim in to keep you waiting. and we want to hear your presentation in the 20Â min. So I hope that you're okay. With that decision we talk

699
01:30:10.690 --> 01:30:21.910
to cut that recording. So our last presentation is from Jimin, ou from Sergey Muni in the Republic of Korea.

700
01:30:22.420 --> 01:30:33.930
and the paper is entitled Social Dynamics of Women's Alienation and Empowerment in patriarchal Rights. So we're looking forward to hearing your paper. Thanks to you.

701
01:30:34.820 --> 01:30:39.480
Jimin Oh: Thank you. Okay. can I share lines.

702
01:30:39.530 --> 01:30:43.070
Jimin Oh: Yeah.

703
01:30:44.620 --> 01:30:47.420
Jimin Oh: can you see my presentation?

704
01:30:48.640 --> 01:31:08.479
Jimin Oh: Yes, yes, we can. Yeah, thank you. Hi, my name is Zim Minos. So I'm Kate, student department of sociologists about university in South Korea today, our presentation in total Social Dynamics of Women's alienation and empowerment in pettrack wise.

705
01:31:09.110 --> 01:31:14.769
Jimin Oh:  the central theme of my literature was that it revves

706
01:31:14.780 --> 01:31:25.520
Jimin Oh: around the concepts of life and death. So my research endeavors are as follows, so today we focus on women and funerals

707
01:31:26.370 --> 01:31:30.829
Jimin Oh: that what social issues occur during Korea funerals

708
01:31:31.130 --> 01:31:38.960
Jimin Oh: in order to conduct some ethnography. Again, in this research, I pursue the funeral director certification

709
01:31:38.980 --> 01:31:42.670
Jimin Oh: and the practical experience in the funeral industry.

710
01:31:43.160 --> 01:31:59.709
Jimin Oh: Well, this process in country instances of gender inequality within Korean Federal customs. So to analyze and understand this issues from a sociological standpoint. I have undertake this research endeavor.

711
01:32:00.750 --> 01:32:01.790
Jimin Oh: So

712
01:32:02.910 --> 01:32:04.299
Jimin Oh: in contemporary

713
01:32:04.480 --> 01:32:19.780
Jimin Oh: that society there is an increasing discourse surrounding gender discrimination within the Federal culture preferences has traditionally been capitalized by confusion, patriarch, or framework.

714
01:32:19.910 --> 01:32:26.329
Jimin Oh: which has contributed to the images of gender in coloring issues.

715
01:32:27.660 --> 01:32:32.109
Jimin Oh: The problematic blur in the contemporary society is the tension

716
01:32:32.150 --> 01:32:40.120
Jimin Oh: that term Sanju refers to an individual who represents the believed family during a Korean funeral.

717
01:32:40.170 --> 01:32:45.170
Jimin Oh: however, a pre balance sheet. I persist that a lot of this I'm sure.

718
01:32:45.240 --> 01:32:51.649
Jimin Oh: specifically as the head of the elite family, should only be fulfilled by a male.

719
01:32:52.970 --> 01:32:59.250
Jimin Oh: Constantly this study was undertaken with the following research in choirs, first.

720
01:32:59.260 --> 01:33:05.800
Jimin Oh: In what simple and struggle processes can women obtain the partition of

721
01:33:06.430 --> 01:33:12.680
Jimin Oh: for female individuals serving as what are their feelings and experiences?

722
01:33:13.220 --> 01:33:14.050
Jimin Oh: Sorry?

723
01:33:14.180 --> 01:33:21.000
Jimin Oh: What factors reinforce their ability to perform their lure as women in the face of a particular

724
01:33:21.050 --> 01:33:22.910
Jimin Oh: I'll start, okay

725
01:33:24.700 --> 01:33:31.470
Jimin Oh: to address these research questions. The following that the college current approaches for employed.

726
01:33:32.500 --> 01:33:36.419
Jimin Oh: So in the empirical analysis, part

727
01:33:36.990 --> 01:33:52.880
Jimin Oh: Korean tradition or Federals throw their foundations from the Brook Chuta Gate, or served by to he in the twelfth century, within Chicago, the concept of Sanju is defined as follows.

728
01:33:52.910 --> 01:34:06.659
Jimin Oh: some true refers to the law fulfilled by the eldest son in the funeral proceedings in the absence of an elder son. The list possibilities assumed by the eldest grandson.

729
01:34:08.000 --> 01:34:17.740
Jimin Oh: The definition of signature can also be found in contemporary legislation known as the regulation on proper conductive and centralized.

730
01:34:17.760 --> 01:34:23.730
Jimin Oh: According to the Presidential decree, the definition of San Ju is as follows.

731
01:34:24.180 --> 01:34:50.479
Jimin Oh: I'm sure it's the individual responsible for supervising the ceremony or protocols of ancestralize a lot of the songs you can be fulfilled by either the spouse or the eldest in in situation where there are no distance of the disease so close, it assumes the responsibility of overseeing the ancestralized

732
01:34:51.700 --> 01:35:00.419
Jimin Oh: from tradition to modern societies. The definition of this country has predominantly borrowed around, the notion of it being

733
01:35:00.520 --> 01:35:02.499
Jimin Oh: a lower fulfilled by males.

734
01:35:02.660 --> 01:35:16.849
Jimin Oh: The prevailing convention that some Ju is a lur for phone. My mails persist, which gives lies to on anticipated challenges when we mean assume the position of tension.

735
01:35:18.130 --> 01:35:25.349
Jimin Oh: The study involved the the increment of 5 women who had a four-style experiencer

736
01:35:26.690 --> 01:35:37.019
Jimin Oh: in those in our own seminars from Jenny, adding to 2,022 to ensure as current considerations the research options appropriate from the Ilb.

737
01:35:38.450 --> 01:35:43.959
Jimin Oh: The table is a demographic information that the 5 female sent you.

738
01:35:44.120 --> 01:35:45.070
Jimin Oh: Hmm.

739
01:35:46.160 --> 01:35:47.330
Jimin Oh: And that

740
01:35:47.450 --> 01:35:54.909
Jimin Oh: I illustrated the genograms of the interviews which depict the various process that

741
01:35:54.950 --> 01:36:01.990
Jimin Oh: contributed to the recollection of the women as central and the positioning of females function.

742
01:36:03.850 --> 01:36:07.760
Jimin Oh: However, I have enough time to. So I

743
01:36:08.860 --> 01:36:13.280
Jimin Oh: past this patches so. and semantic analysis

744
01:36:13.930 --> 01:36:22.990
Jimin Oh: based on this experiencing data collected, I performed thematic analysis on the 5 participants.

745
01:36:23.570 --> 01:36:28.810
Jimin Oh: of course. struggle for lack of second

746
01:36:28.820 --> 01:36:41.810
Jimin Oh: Ms. Matt. She, in the perception of identity. Sorry. diverse, some to learn, and funeral experiences first. So your emotions, partitioning or females.

747
01:36:42.100 --> 01:36:47.049
Jimin Oh: bits, struggle and lack of condition of a symbolic character. It's

748
01:36:47.100 --> 01:36:51.990
Jimin Oh: exploring alternative

749
01:36:53.330 --> 01:36:59.280
Jimin Oh: due to social or expectations and external perspective, suggesting that it is

750
01:36:59.370 --> 01:37:09.029
Jimin Oh: preferable for younger or American women to have male. They let us assume that a lot of assumptions. Women have experienced this

751
01:37:09.190 --> 01:37:10.390
Jimin Oh: comfort

752
01:37:11.820 --> 01:37:16.380
Jimin Oh: at the final home during the conversation with funeral directors.

753
01:37:16.390 --> 01:37:24.649
Jimin Oh: They asked questions like, who should they be? The potential? Are there any male siblings, any male cousins?

754
01:37:24.940 --> 01:37:30.279
Jimin Oh: It seemed common for a male to with a central doesn't make sense.

755
01:37:30.290 --> 01:37:34.689
Jimin Oh: I'm a daughter. Why should my male cousin be essential.

756
01:37:34.840 --> 01:37:41.090
Jimin Oh: I felt upset and stopped on there. The situation was so. or plexing.

757
01:37:42.370 --> 01:37:59.919
Jimin Oh: Also. Females have to make a first to the low risk, responsible assumption, or it's of household. However, with our directors and other family members, often perceive them solely as young or unmarried women.

758
01:38:01.270 --> 01:38:14.870
Jimin Oh: I was scotted by elder people at the home, even though, while I'm single, they said things like at times like this, you should have had a husband by your side and married.

759
01:38:15.090 --> 01:38:25.760
Jimin Oh: But what does Mary have to do with a fellow? I didn't want to hear those unpleasant nagging comments. Can I handle it on my own?

760
01:38:25.830 --> 01:38:32.130
Jimin Oh: Wasn't my father have been more and easy. If I had a as bad mind side.

761
01:38:32.170 --> 01:38:39.130
Jimin Oh: it made me feel like I'm still in conflict, like any quote existence

762
01:38:40.580 --> 01:38:52.310
Jimin Oh: after my father personal way, it feels very evident that I have become the financial provider responsible for the future lobbying of these people

763
01:38:52.330 --> 01:38:57.869
Jimin Oh: for the next, as if it were the case, I felt a sense of urgency

764
01:38:57.890 --> 01:39:02.220
Jimin Oh: along with the

765
01:39:02.350 --> 01:39:08.050
Jimin Oh: I felt a great sense of responsibility. The reality of becoming

766
01:39:08.420 --> 01:39:14.430
Jimin Oh: provider for my family became very apparent, due to my father's deaths.

767
01:39:15.710 --> 01:39:25.040
Jimin Oh: especially in the case of females and true, they were classified into former, some to or self-control within the funeral slide

768
01:39:25.160 --> 01:39:29.170
Jimin Oh: in different

769
01:39:29.600 --> 01:39:35.030
Jimin Oh: first the former sound sure like the past administration they

770
01:39:35.100 --> 01:39:49.200
Jimin Oh: experience, or a felt regretful ceremony. On the other hand soften your at the end of the struggle. They felt only it. at, you know, ceremony

771
01:39:50.100 --> 01:40:01.909
Jimin Oh: on paper, I was to, I'm sure, but I feel like, I failed to fulfill the Lord Triathy, and citrilize my cousin or their brother, who took on the

772
01:40:02.330 --> 01:40:06.470
Jimin Oh: practical lot of think! That's how you was the son of my aunt.

773
01:40:06.630 --> 01:40:25.270
Jimin Oh: I began to feel a sense of exclusion as I reflected on past diva events, I experienced the profound sense of self, the approach I start questioning. Should I have taken on a more active?

774
01:40:26.440 --> 01:40:43.589
Jimin Oh: The findings of this study within that female sound is not acknowledged as the head of the PE funeral ceremony, we sorting in feelings of shame, simulation, and all the nation on a women holding such an important partition

775
01:40:43.900 --> 01:40:54.079
Jimin Oh: during the funeral or feminism, which were often traded as mere young women, or of married women, which caused them to feel ashamed and frustrated

776
01:40:54.220 --> 01:41:00.689
Jimin Oh: in particular females. How to experienced a profound sense of Powerness Institute

777
01:41:00.800 --> 01:41:07.519
Jimin Oh: to gender discrimination. When I said I could choose me as the same to

778
01:41:07.650 --> 01:41:23.410
Jimin Oh: the funeral Home personal check the several times saying things like, are you really going to this? Normally? It's done by man. Are you sure you want to do it as a limit? Are there no men available?

779
01:41:23.420 --> 01:41:24.769
Jimin Oh: Are you married.

780
01:41:24.810 --> 01:41:35.809
Jimin Oh: The full process made me angry, so I said, No, please choose me as the sanctuary. A process itself was prosperity.

781
01:41:36.080 --> 01:41:46.899
Jimin Oh: During the funeral, hearing comments like she's not even married, and her father ped away made me think, I wish I were married, and could

782
01:41:46.950 --> 01:42:02.110
Jimin Oh: San Diego some Jew with my husband, offered a lot of absence, and some women in terms of social or exportations. especially female. Some should have experienced this regard in the

783
01:42:02.460 --> 01:42:07.960
Jimin Oh: determination of the Federal style. Commerce and sister lies, and the

784
01:42:08.100 --> 01:42:11.459
Jimin Oh: other aspects of termin or ceremony.

785
01:42:11.680 --> 01:42:19.730
Jimin Oh: This can be attributed to the title instructor. Mal donated symbolism inherent in.

786
01:42:19.830 --> 01:42:20.780
Jimin Oh: Of course

787
01:42:21.270 --> 01:42:42.909
Jimin Oh: the fellow director did not provide me with the one down when I requested it. Please give me a one down to where on my arm so fun or director responded. Usually where her paying I really couldn't understand. It felt like a visit and influx the release process guest

788
01:42:42.930 --> 01:43:00.160
Jimin Oh: per perceive, because some of you, as the person wearing the. If I am the, it is appropriate for me to wear it on one J. However, I couldn't understand why I couldn't wear the wearing went down. Simply because I'm a woman.

789
01:43:01.010 --> 01:43:12.649
Jimin Oh: Despite this situation, you may sound. You have pioneered a new form of, you know, like within the cultural contacts of actively practicing post traffic.

790
01:43:14.390 --> 01:43:15.410
Jimin Oh: So

791
01:43:15.650 --> 01:43:17.949
participants in the

792
01:43:18.260 --> 01:43:34.240
Jimin Oh: study experiences all nation and just discrimination due to the male century funeral cluster system. They felt to frustrate and ashamed by their limited agency. As a woman.

793
01:43:34.240 --> 01:43:57.030
Jimin Oh: however, participants reclaim the functional status by engaging in conflict with Federal directors and all the family members. They also deviate from tradition or Federal loans, and establish a new in your style, thereby creating a new identity for females. Country.

794
01:43:57.280 --> 01:44:06.449
Jimin Oh: in conclusion, is that delivers that premieres how to justify their identities as responsible for some to. And this possible harassment.

795
01:44:06.610 --> 01:44:09.440
Jimin Oh: how to hold it through a single struggle.

796
01:44:11.020 --> 01:44:28.839
Jimin Oh: This started a whole secretive Constance. As some. In that case case, study exploring the experience of pay by assumption, notably research on the lead experiences of funerals has been heavily lacking in current social.

797
01:44:28.840 --> 01:44:42.590
Jimin Oh: sociological research. So it is imperative to continue conducting sociological research on the funeral experience as a significant event in the life cycle.

798
01:44:42.590 --> 01:45:00.170
Jimin Oh: Moreover, based on the findings of this study. It is recommended to incorporate gender equality education into the training programs for funeral directors that this Deb is expected to bring about changes in various funeral.

799
01:45:00.410 --> 01:45:17.350
Jimin Oh: And it's it's last pages. So a reputation of this study is the distracted number of interface. I are great. So feature research is to investigate it. The funeral experience of remain with diverse one

800
01:45:17.450 --> 01:45:34.029
Jimin Oh: demography, special characteristics. Additionally, probably, the research should be conducted on the funeral experience of directors and bit as families as they play crucial lures in the funeral process.

801
01:45:34.300 --> 01:45:50.740
Jimin Oh: Furthermore, there is a need for research on the funeral industry, particularly funeral service providers and funeral home operators which can be considered a significant Pillar of funeral culture

802
01:45:50.800 --> 01:45:55.479
Jimin Oh: in contemporary Korea agriculture has become in this slide

803
01:45:55.760 --> 01:45:58.719
Jimin Oh: industrialized and embedded within

804
01:45:58.790 --> 01:46:15.739
Jimin Oh: consumer culture. Taking this into consideration, it is necessary to examine how the Federal industry influence attitudes towards that, and bony with the context of consumer. Her.

805
01:46:16.000 --> 01:46:20.650
Jimin Oh: Thank you for listening and any comments. Welcome. Thank you.

806
01:46:29.580 --> 01:46:33.190
Thanks so much, Jumen. That was a really

807
01:46:34.460 --> 01:46:49.850
unusual and moving story of an example of how the patriarchy still invades culture.  we have a few minutes for questions, and I'm just going to have a look in the chat to see if there are

808
01:46:49.880 --> 01:46:55.189
questions. I think they are mostly technical. Yeah.

809
01:46:55.480 --> 01:47:05.059
okay, so if anyone has a question, perhaps people online could raise a hand. So I can see them, and then we have a roving mic for

810
01:47:05.250 --> 01:47:07.730
people in the audience

811
01:47:10.430 --> 01:47:12.170
there any questions?

812
01:47:21.000 --> 01:47:23.180
Hello, is it working?

813
01:47:23.340 --> 01:47:37.220
Yeah. I had a question for Sarah actually to talk about combining sort of intersectional insights with i. E. That's been something I've been trying to wrap my head around, if that's possible, and if so, how and so. I was wondering if you wanted to say anything more about that.

814
01:47:38.190 --> 01:47:41.989
but how they might be compatible. Should I bring this microphone also.

815
01:47:49.800 --> 01:47:54.940
Thank you. Mona. yeah. So it's always kind of a

816
01:47:55.160 --> 01:48:08.020
head scratcher to combine. I with other methods. we're still in the process of discussing this concretely, how the field work is going to operate.

817
01:48:08.030 --> 01:48:17.710
our ideas is to continue going into youth houses, because that's a contact that we have

818
01:48:18.340 --> 01:48:32.590
But then, possibly we might use some other participative methods to also look at what happens outside of just in those youth houses. So we might have.

819
01:48:32.700 --> 01:48:37.020
like the the method

820
01:48:38.420 --> 01:48:39.819
of being just

821
01:48:40.550 --> 01:48:50.120
happening in the in the Youth House, and then with some who accept, maybe go out of the Youth House and engage in

822
01:48:50.220 --> 01:48:51.360
and other

823
01:48:51.520 --> 01:49:07.149
either interviews. But I'm thinking more about maybe reusing the auto photography method I I used in my previous project. So it's basically asking them to in relation to something we're discussing, to take pictures that evoke that. And so we can

824
01:49:07.190 --> 01:49:12.310
then use them afterwards, while looking at them to talk about

825
01:49:12.460 --> 01:49:17.810
kind of a photo elicitation, but with photos of their own daily activities.

826
01:49:18.070 --> 01:49:22.619
 yeah. So it's it's kind of

827
01:49:22.800 --> 01:49:30.300
starting from Benin's method and and trying to find ways to include looking at their materiality, and how

828
01:49:30.590 --> 01:49:40.270
what they do in relation to their experiences of violence is connected to possibly material things. Yeah.

829
01:49:41.040 --> 01:49:43.940
yeah. Nice question.

830
01:49:43.990 --> 01:49:57.210
and I guess to you know from the the difficulty, for Ies not starting with theory, but somehow needing to theorize the materiality of emotions and feelings

831
01:49:57.600 --> 01:50:02.770
affect. and any other questions.

832
01:50:05.320 --> 01:50:12.709
Oh, there's a hand up on the screen for me, Linda. Would you like to just take. Take the show.

833
01:50:13.380 --> 01:50:19.370
May-Linda: I think it's so interesting how you are bringing emotions into it and saying that emotions are

834
01:50:19.620 --> 01:50:27.629
May-Linda: socially organized, and that Coordination also happens through emotions. But wouldn't you also agree like

835
01:50:27.990 --> 01:50:37.559
May-Linda: that? It's not yeah, that you could also look at both text and how texts are evoking emotions. And like these young people. We're talking about

836
01:50:37.570 --> 01:50:44.530
May-Linda: school stress and grades and exams, and those are also things that are alright

837
01:50:44.720 --> 01:50:57.370
May-Linda: sort of coordinated by a text. And I was thinking about the colleague of mine, and she's been researching or exploring younger schools stressed in her way. She's showing how it's also connected to

838
01:50:57.640 --> 01:51:03.919
May-Linda: to text, but also then with the emotions and how the texts are producing the stress as well.

839
01:51:09.060 --> 01:51:10.739
Thanks. Again, Linda.

840
01:51:11.160 --> 01:51:13.230
and

841
01:51:13.600 --> 01:51:16.619
any final comments or questions from anyone else.

842
01:51:20.120 --> 01:51:25.429
Okay, well, thank you. To all of them. Oh, sorry, sorry.

843
01:51:28.570 --> 01:51:32.209
cool, thank you. Hello!

844
01:51:33.310 --> 01:51:37.350
Clearly, the the of emotion is incredibly powerful. And

845
01:51:37.720 --> 01:51:39.400
what struck me is that

846
01:51:39.440 --> 01:51:42.080
there is a a personal.

847
01:51:42.490 --> 01:51:51.909
the experience that takes place. But also we've heard about a collective experience. And so I was just kind of to of my mind in terms of.

848
01:51:52.180 --> 01:51:53.029
And I think

849
01:51:53.400 --> 01:51:56.349
it's We've talked about a kind of a gap.

850
01:51:56.490 --> 01:52:01.779
And it's like, well, okay, so what happens in that space between the kind of personal.

851
01:52:03.220 --> 01:52:04.470
emotional

852
01:52:06.370 --> 01:52:08.629
receipt or generation.

853
01:52:09.490 --> 01:52:13.510
how that's expressed, and also that the collective sense

854
01:52:13.650 --> 01:52:16.480
is there a meeting of minds? Or is it contested?

855
01:52:16.920 --> 01:52:19.510
And how does that then play out in the research?

856
01:52:20.350 --> 01:52:25.420
Sorry the the question wasn't particularly well formed, but hopefully you got the digestive.

857
01:52:27.060 --> 01:52:32.390
Just just generate really to the panel the virtual panel, and to the presenters here.

858
01:52:33.320 --> 01:52:35.569
Would anyone like to take that on?

859
01:52:36.740 --> 01:52:39.920
May-Linda: I could say a little bit if you want to?

860
01:52:41.680 --> 01:52:43.789
Sure, yeah, okay.

861
01:52:43.930 --> 01:52:51.499
May-Linda: yeah. Okay. So so then, the social world, the way I see it is very diverse. And of course.

862
01:52:52.070 --> 01:53:06.509
May-Linda: and when you talk to people, they will have diverse experiences, but I think like when doing, ie. Like. Still, even if you're taking an individual point of view, you can make ruling become visible or the same.

863
01:53:06.670 --> 01:53:10.359
May-Linda: but then, of course, there is always the.

864
01:53:10.590 --> 01:53:23.860
May-Linda: It will always add something else to interview other people as well, so  I don't know how to say it, but but then you can also see, like

865
01:53:24.050 --> 01:53:41.320
May-Linda:  for instance, the people that I have interviewed that have an a working class background. Of course it doesn't mean the same for all of them, but still there are some things that are a little bit on this time, in a way, and it's it also different comes when it comes to.

866
01:53:41.630 --> 01:53:46.640
May-Linda: Of course it's very diverse. And and

867
01:53:47.020 --> 01:54:01.759
May-Linda: I wouldn't say, like men have these kinds of experiences, and then women have these kinds of experiences, and then women, and then always do different things, and women do the same things, and men do the same things. But at the same time, after interviewing a lot of

868
01:54:02.590 --> 01:54:09.839
May-Linda: people, and you can sort of see that. Okay, so there are also some patterns, some kind of systematic

869
01:54:10.090 --> 01:54:15.690
May-Linda: differences as well, even if it doesn't always come down to the.

870
01:54:15.750 --> 01:54:23.879
May-Linda: to the individual level. But I think there is so much about the social. I understand also, just from one person's story, but it's

871
01:54:24.270 --> 01:54:25.820
May-Linda: it's

872
01:54:26.470 --> 01:54:38.539
May-Linda: It's a matter of finding some kind of patterns and some kind of systematic differences. But then also the importance of showing the diversity, you know, even among women

873
01:54:39.590 --> 01:54:48.480
May-Linda: people with a working class background, too. And that's just it's important, I think, to show the diversity of the cloud. Yeah, I don't know if that wasn't.

874
01:54:49.350 --> 01:54:50.120
Hmm.

875
01:54:52.490 --> 01:54:56.739
yeah. And, Sarah, you look like you itching to add something to that.

876
01:55:02.879 --> 01:55:13.230
Yeah, I totally agree with Melinda, and I wanted to add maybe something for me. It was a lot about, because I'm Newton to. So.

877
01:55:13.360 --> 01:55:16.389
including emotions and in like the mapping of

878
01:55:17.120 --> 01:55:26.039
field work and and what's going on. And for me, it was about understanding that our individual emotions.

879
01:55:26.510 --> 01:55:28.599
on the one hand, are

880
01:55:28.910 --> 01:55:43.719
to some extent socially organized or influenced by a ruling, and as much as our discourse and our norms are shaped by discourse. Our emotions can be as well. And I really liked actually the presentation on Turkey, where she showed like how

881
01:55:44.680 --> 01:56:09.379
institutional discourse actually ended up shaping those journalists emotions about their work. And and so there's that part. But there's also, once we engage because we're we're relational beings. We're in society, we're in contact with each other. And so through the research process process, something happens as well. And so as we're engaging with people,

882
01:56:10.299 --> 01:56:13.839
or at least in that exploratory field work I presented.

883
01:56:13.990 --> 01:56:19.150
that created new emotions as well, and that we're different from

884
01:56:19.610 --> 01:56:26.669
that, the socially organized ones. Those were emotions of consciousness and and empathy that were starting to be built.

885
01:56:26.840 --> 01:56:35.629
 and so that has an impact on whatever worst. But yeah, I don't know how to frame it.

886
01:56:35.730 --> 01:56:38.480
Kind of it's

887
01:56:39.219 --> 01:56:53.110
change happening as the research process evolves. That's linked to collective emotions. Yeah, I don't know if that's enough of an answer. But it's where I'm at

888
01:56:53.270 --> 01:57:07.379
 in in my work dealing with disgruntled teachers, and I'm not blaming them for that. They have every right to be  what what I see that's similar to what you've both been saying. Is that

889
01:57:07.660 --> 01:57:19.109
the way the teachers talk and use feeling words to describe their emotion? creates a kind of generalized discourse that results in what Sarah Ahmed might call a circulating affect.

890
01:57:19.610 --> 01:57:22.419
And then that circulating

891
01:57:22.820 --> 01:57:29.769
plays into the it becomes something that determines in a material way.

892
01:57:29.830 --> 01:57:33.889
the actions. of other people.

893
01:57:34.000 --> 01:57:38.460
so that's the way I've tried to kind of link the 2 things.

894
01:57:40.790 --> 01:58:02.610
yeah, okay? Well, it feels like midnight, but it's only 7, 30 here. But I I appreciate that it probably is midnight, and all sorts of weird hours of the morning where most of our lovely panelists are are situated at the moment. So if there are no other questions, let's just thank all of our fabulous speakers.