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I think we're ready to start for this second part of our

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our double session, youth and crisis of democracy exploring the democratic potential of Young people's participation. My name is Harriet Rowley, and I'm one of the session organisers. I'm joined by Jackie Kennedy, who is also helping to chair the session.

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We also have Illaria! Pity! Demet, Lakusu, and a Shihan erdog who helped to organize. The session! I think they might be online. They might not be because they're all in countries where it's now like 340'clock in the morning. So you know, let's face it. Would you stay up until that late? So we'll see.

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okay, we have. we have 4 in person speakers and one online. We'll take the same order as

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as the program. And just so that Lena.

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I think

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on like, no, Marina, sorry online. when it's we'll give you a thumbs up just 5 min before, and then again for 2 min, just so that we know the timing. We'll try and keep everyone to time for those who were part of our last session. I think that discussion was really really interesting between the papers.

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so we want to allow plenty of time for us to be able to. compare and contrast these different presentations, because one of the things that we're finding really interesting in this session is how well the papers are linked. okay.

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So the first speaker we have is James Goring, and the papers entitled Disadvantaged, Marginalized and or Disengaged young people and the politics of participation and voice.

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 so

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hopefully. your presentation will now load.

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And it's here. I think you just move along there.

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Thank you very much.

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And hello everyone. So, as I said, my name is James Goring, and my presentation is entitled Disadvantaged Marginalized and or Disengaged Young People. Okay, it's pretty online, you all right, sweet.

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and the politics of participation in voice.

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Okay? And before I begin, I would like to acknowledge, on behalf of my colleagues, the first nations, people who are the traditional owners of country throughout Australia, and in particular the war injury. We're wrong of the cooler nation where we're meeting today, and we in celebrate their enduring connections to country knowledge and stories.

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So in this paper, I'm going to make reference to the outcomes of a project developed through the Young People's sustainable Futures lab.

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And this project is a longitudinal video based study that we carried out between 2021 and still doing now in 2023 of 40, or over 40 young people's aspirations and their education, training and employment pathways in the regional centre of Geelong in Australia

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to the southwest of here

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Southwest.

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And that's a de-industrializing place, being rebranded as clever and creative.

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So in this particular project, Peter Kelly Seth Brown and I have been interested in taking up the challenges that come from listening to and trying to understand the concerns that many young people have about having a voice, and having that voice listen to and acted upon in spaces, and by people who can impact the circumstances that shape their lives.

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and in taking up another challenge to consider and trouble which young people have a voice in these contexts.

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so almost universally

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in youth, policy, in youth, education, training and employment, health, housing, gender and sexuality, cultural and linguistically diverse, rural and regional service delivery.

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the very idea of youth, voice, participation, and agency, is an uncontested good.

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At the same time, what this good idea looks like in everyday practice seems to be a much more complex ambivalent and contested thing

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in their book, Youth Rising, the politics of youth. In the global economy, Maison Sukaria, and Stuart tannic reflect on the problematic character of young people's voices and participation in movements against such things as the climate, crisis, war, and racism, and their encounters with the institutionalised promise of youth participation.

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In many of these movements young participants are quite likely to find themselves not embraced by the youth, voice participation and youth empowerment forums and frameworks that are now being promoted by global elites and their representative organisations.

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but rather to be standing on the outside, having to fight hard and shout loud for a hearing, for the alternative futures that they are struggling collectively to win. In considering these challenges which are engaged by a number of others in youth studies.

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our work has been focused on the ways in which young people who are in various ways identified as disengaged, marginalized, and or living with historical disadvantage.

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hope, and aspire to futures for themselves and their communities.

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There is often little official engagement or understanding of how futures are imagined and shaped by and for these young people in these places. Yet youth policies are based in the assumptions of what a good, productive, or clever and creative future should hold for all young people.

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So this project takes place in the Victorian provincial city of Geelong. It has a population of about 270,000 people, and it's located on the traditional lands of the water wrong first nations. People of the cooler nation.

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For much of the twentieth century Geelong was a booming regional centre, boasting an array of industrial manufacturing operations. However, the last 4 decades of de-industrialisation, globalisation and automation have and continue to reshape the education, training and employment pathways for young people in this place.

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So the project emerged in the middle of extended public health lockdowns, and it involved a group of key stakeholders, including youth, service providers, education, business and local government in this place.

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and these stakeholders identified a group of schools and youth organizations who would support the team to video interview young people as key stakeholders in their own futures and engage with and respond to these young people and their stories.

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So these organisations sought to identify and support culturally and linguistically diverse young people. LGBT, i. Q. A. And gender, diverse young people, young people experiencing unemployment.

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young people from aboriginal and Torres Strait Islander backgrounds, and young people with disability to have their voices heard in the project.

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So around 40 young people were provided. Details of the project, ethics and details of the interviewing structure and the content before they were given access to an automated link on a video ask platform.

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So it was actually me speaking to video and asking these questions. And it was an asynchronous way of responding to those questions.

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So young people are invited to respond to these 4 questions.

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we wanted to know a little bit about you, and where you live and what you do. We want to know what impact Covid has had on you and your family and friends.

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We want to know a little bit about what you think the world will be like in 2025, and we want to know a little about your hopes and aspirations for your future, and you could respond by audio video and text. Some young people had a support worker to help them with that process.

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and they had about. I think it was 5 min to respond to each question. There was a fifth question, and that was finally, is there anything else that you would like to say to other young people or decision makers in Geelong who might listen to your thoughts, concerns, hopes now and about future.

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So the choices of what story to include in this presentation is shaped by a space limitation, but also informed by our approach to the illustrative rather than representative nature of young people's. So of the young people's stories

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drawing on the more than representational approaches of Philip Vanini and Julia Coffey. These stories, we suggest, can provide jumping off points for understanding young people's hopes and aspirations for their futures.

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and what it might mean to have a voice and have that voice listen to as key stakeholders in their own futures. And so I'm going to tell Elliot's story, and I've spoken with Elliot about this number of times, and how we want to have your story told, and which elements would be included in this presentation and other videos and stories that we're published and shared as well.

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So in 2021. Elliott was 18 years old, and studying his final year at a Government secondary school in a suburb to the east of Geelong.

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Elliot was actively aiming to build a profile as a local advocate in support of other trans young people in the Geelong community. Eliot was passionate about having some part in changing the world he identifies as a transgender male, and has been transitioning since 2,018.

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It's been a priority for Elliot to help educate people who might not have the same understanding as he does, so that they can support their family, members, friends, and themselves.

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And Elliot says that kind of help and that awareness that I think we really don't have, and something that I want to tackle with that area specifically is education. And what needs to change in order for kids to be more aware, and for there to be room for acceptance in public situations, and to ask basic things like, what are your pronouns? And what do you identify as? And are you transitioning or general questions like that?

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I want that to be something you could ask anybody, and that they would understand what you're talking about and straight away. It wouldn't be a personal thing, wouldn't be hateful, wouldn't be an ignorant thing. It would just be an understanding that comes from an extra level of being an adult and being a human being, able to identify yourself and be safe, identifying yourself that way

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for Elliot's sex and gender education was outdated, and he says, No, we're now nowhere near where it needs to be but to tackle big subjects like this. You can't do it on your own.

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During a follow up interview a year later, in 2022, Eliot gave us an update on his life at that moment, and he'd recently been kicked out of his home. And during that period of time Elliot says, I also began to have the stresses and feelings that emotions of mental health start to impact me personally.

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and I'll watch as a health care system and the medical system, the cyc system go around on endless loops of intake assessment than remission of gist or discharge.

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And it was an endless cycle. And that taught me that. Yes, there are support structures in here, and yes, there are. Things are very helpful, and there are places out there systems in place which can help you to a certain extent, but only to that certain extent, and it needs to be better. It needs to evolve.

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you know other stories, but

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stick with allied for this one. So what does voice participate voice and participation mean for young people. In this context, we're suggesting it's a much more complex, complex ambivalent and contested thing.

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Elliot's story and a number of stories we have told elsewhere provide jumping off points to consider how and why some young people have limited access to participating in the processes that shape their presence and futures

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his stories.

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These stories illustrate some of the material embodied, and the affective dimensions of disadvantage, marginalization, and or disengagement that are entangled with young people's sense of their futures, and what it might mean to have a voice in shaping processes and futures in these places.

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These include young people's differing sense of anxiety and uncertainty, hopes and aspirations in the context of multiple crisis, their health and well-being, their education, training, and employment pathways, their uncertain sense of belonging in different places, and their demands to have their voices heard, and for new possibilities for participation in the processes that shaped their lives.

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So Peter Kelly, Perry Campbell and Luke Howie suggest that? The concept?

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Oh, sorry I didn't actually see it. Okay, cool Peter Kelly, Perry Campbell and Luke Howie suggest that the concept of cultures of democracy provides a framework through which democracy is understood, not only through normative.

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systemic political participation in institutionalized politics, democracy is manifested in the activities of individuals and groups, including online activities, popular music, literature, and discussions about them.

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In this sense, democracy, something that is alive, shaped and created, that is regenerated is continually waxing and waning through people's behaviors and dispositions. Actions and opinions which find expression often limited, often widespread in, digital and non-digital spaces

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cultures of democracy are built and crumble in collectivities, collaborations, communities in experiments that are sometimes successful and sometimes not

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so. Finally, in rethinking these processes and exploring new ways of listening to and acting on what young people have to say in a particular place. We in our work have referenced Rosie Braidotti's suggestion that a politics of hope emerges in our imagining of the future as an active object of desire, an object that propels us forth and motivates us to be active in the here and now.

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In this sense, hope can be conceived as an anticipatory virtue that permeates our lives and activates them. So in telling these stories, and in listening to and trying to understand the concerns that many young people have about having a voice and having that voice listen to and acted upon in spaces and by people who can impact the circumstances that shape their lives.

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We continue to consider how to stay with the trouble referencing Donna Harrowway to think with plan for, and to take action in relation to crises, disruptions, uncertainties, and the imagining of presence and futures that will shape and be shaped by young people in the places and the context that they live.

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And that's the end of that paybook.

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Thank you.

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Ok, so next up we have Ben Luxana, and and the title of this presentation. learning, critical consciousness, higher education, student activist in Yucata, Indonesia.

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Hi, everyone. good morning. My name is Ben. I currently are doing a Phd. At Victoria, in the city of Wellington, but I am

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originally from Indonesia and This presentation is a part of my phd, thesis? it is a preliminary analysis. I just got back from field work, so I mean, even the coding is not yet. Then have loads and loads of transcriptions to do actually almost done with that. But, as you'll see in my methodology, I did a couple of ways of engaging with the data or acquiring the data itself.

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understand that time is limited. So happy to discuss and elaborate further within the Q&A session.

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So I came to this research topic by basically being involved many years involved within Indonesia's activism.

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and seeing the same people again and again and again and again. and that got me thinking. And why is that? Why is it? It's always the same people again and again. That's not necessarily doing it talking, but being up front, being there, being present, holding the posters, and so on, and so on. So

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I guess my research will basically revolve around that I'll be looking at higher education, student activist Indonesia, specifically in Duke Jakarta.

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And although there are some things that shape, I guess student activism around the globe, there are similarities to some degree of the underlying issues that are that we, as you do, need to, are faced with. But this is why context matters. And I might be actually going a bit more into the context, the background of Indonesia's student activism, because it's it's

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slightly different. Well, not slide, but quite different compared to what's being faced by the global north.

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While globally similar. I mean, again, we're having features of issues of inequality, environmental destruction. You name it. We have it. There are also issues, face specifically to student activists in the global South. the studies from the global South show many different patterns and practices of student and youth activism do their distinct social, political context compared to the global North.

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But to be a bit in line with this conference esteem. A number of studies have shown the decline of democracy in many global south countries which Indonesia is, of course, not immune to Indonesia, has been confronted with the deterioration of democracy and the rise of authoritarianism resulting in the decline of various forms of freedom, further limiting young people's expression or social grievances suffered by them.

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A recent example of this authoritarianism would be the Indonesian Government working together with the Indonesian universities, to quell the 2,019 to 2,020 tertiary student corrupted reform protest by expelling those who take part in the protests. A friend of mine was actually captured during these protests because of supporting the protests the student movement themselves.

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It was sad.

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But again, this is I guess. the the growing phenomenon, the coming back of authoritarianism in Indonesia. And that's why the context of authoritarianism is slightly, perhaps different. compared to the global North, because the the impressive regimes. Indonesia are in many ways quite repressive.

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But there's also, aside from that, there's also the legacies of Indonesia's past authoritarianism. which has also resulted in Indonesia's anti left Indonesia is, I think it's one of the only country that. Marxism is illegal. It's not just the symbol of Marxism. The you know sick little hand hammer, and so on, and so on. But

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Marxism as an ideology, unless you discuss it from a discussed it from a disparaging point of view. So that's really interesting on how that has also impacted. young people's social movement as well.

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Sorry.

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 context, again, is always important. And after a 32 years of Suharto's regime, and ending in 1,998. Indonesia has recently again been confronted with a revival authoritarian politics.

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The consequences of this is that students could only publicly draw from ideas of morality ethics of ideas of right and wrong to challenge the immoral condition. The State This has again limited the students actions and thinking of their own social movements. This resulted in students activists stripping themselves of any political ideologies

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from Indonesia's state ideology, the Pontasilla which

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we we can discuss this later on during the discussion. But it's quite complex. basically it's seen as the epitome of what is right and what is wrong, and turning the tertiary student movement into a moral force, focusing themselves on becoming the ideal, a good good citizen, and of course the State has

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somewhat of a monopoly over the morality of what is right and what is wrong. It controls the ideas of what doesn't mean to be a good citizen and a bad citizen, and with religion also. being quite an important identity, Indonesia, that has control over the idea of the good religious citizen as well.

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So the major assumption right now is that then, the the focus on is that students focus so much on rally and trying to become that good citizen. Further pushes student activist movements to individualize themselves and interest. It entrenches them further towards neoliberalized approach.

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to understanding systemic socio-political issues, but

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which we'll see in my findings. That is not necessarily the case.

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taking to note current student repression and legacies of the authoritarian past I'm interested in looking at. Why are there some students still capable of engaging in critical education, which I will define in a bit.

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especially when their universities do not do not, are discouraged and engaging in critical learning. Who are they? And how do they do this? Basically

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to? To understand these challenges? I. I draw on concepts of public pedagogy to see, understand the possibilities of learning outside of educational institutions. I'm not necessarily just looking at outside of educational institutions. But I started by looking you know, basically asking if the students actually engage in any forms of critical learning within those institutions. I'm very sorry on the zoom, they sort of drift it off.

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I looked at learning both from my informal and non-formal with forms of within activism and also drawn, for it's critical pedagogy to understand how the space of learning engage in critical learning, if any. So using first definition of clashness is cart consciousness, as the framework in defining what counts as critical learning.

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 and from there, basically, I I became specific about what kind of activist knowledge I'm drawing from. So I wanted to really look at. If The knowledge that is learned within these spaces.

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you know, using Prairie's definition of critical consciousness they're able to perceive the social, political, and economic contradictions, to take action against the oppressive elements of reality. It's not necessarily just being about challenging the State, but are they able to see the systemic, the structural inequalities, structural issues within society? It's not just about oh, yeah, the State is corrupted. But and then you go back to a very individualized new device issue of what's happening like, oh, yeah, I have to

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be less corrupt. But you know, actually understanding. If there is a structural systemic issue to their learning.

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So Furthermore, I'm I'm going to be using board you as well as sociologists and sociologists of education. Furthermore, I also found the degree of critical learning available to the students. Activists are contingent on their social, cultural economic backgrounds. For this reason I've also taken on board, use capitals as a framework to understand the interplay of critical consciousness in one social background, or, in other words, the capitals that they have and the capabilities that become readily available to them.

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this is just a quick overview to those who are not acquainted to Bordu. So I've been. I'm going to be looking at their their economic capitals, their social capital, and their cultural capitals.

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which you can see in the the definition in my slides. And also I'll be looking at how that affects the social reproduction amongst young student activists in Indonesia, or specifically in Duc Dakarta.

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as we all see in the findings these capitals are the resources that these students require in order to engage in their activism.

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One form of capital could also enhance another form and transform it into another. Hence demonstrating the interrelation between capitals within the activist fields.

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in summary posters cost money.

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I mean, people don't necessarily think about this when they go out and see to student doing their activism. And who can actually, you know, make and buy those posters and print them out. that's a very good question to start with. Because again, not all. so really like you's presentation last night, I basically asked the question, is activism of privilege Field, which

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perhaps in these findings, perhaps it is. It is a privilege field, and especially in the context of amnesia. The voices of the activists, maybe, are the voices of the middle class, or maybe social movements are part or social movements in Indonesia are is basically middle class social movements. And that's a very big issue that we need to actually discuss with, because it doesn't necessarily represent the public, especially if the public is from the like lower middle class.

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So These are the research questions, or at least for now how do these students develop their critical consciousness within a backdrop of Indonesia's growing, oppressive social, political climate? Where and what do they learn within these spaces or science of critical learning and using board these couples as a framework. How do the student activism and their endeavors at critical learning?

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I conducted ethnographic study towards 11 it was 12, but one dropped out 11 tertiary student activists within involved within progressive organizations. In Duc Dakarta I define, progressive as those

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that espouse a vision of society that is open and inclusive treat all its citizens with respect, and for provide them with equal access to economic, social, cultural, civil, and political rights. For from a accredited University 7 from via Credit Universities. This is an important aspect in my research, because based well, you can't necessarily necessarily say that those from the Aiaaaaa universities come from.

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I guess. higher social class backgrounds, higher economic backgrounds. But in general most of the people who I have access to the higher credit universities come from a higher economic background.

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2 non-binaries for women, 5. Ben 2 clear activists, one human rights activist to arts-based social political activists focusing on gender issues. 6 student activists focusing on higher education issues with, I guess, a more Marxist framework which I'm

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quite amazed that they're they're they're quite open towards their. I guess Marxist-leness, especially in the context of Indonesia. All of this to find the notion that student activists are mere individualized moralists or neoliberalized agents.

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only 4 students have it income above minimum wage. Most have trouble paying their university fees. Government scholarships are limited and often paid late. some Monthly, some every 6 to 7 months. Sadly, almost all receive help from their parents for university fees and monthly bills. We have Indonesia. We don't have this idea of

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borrowing money from the government the State for oh, sorry student loans. So again, those who actually have access to higher education are those from quite a privileged background. I chose your to card, as my focus of my study, as Du Jakarta is for known as the City of higher education. Students used to. It's numerous tertiary education institutions compared to other nutrient cities outside of Jakarta. Sorry, outside of Jakarta, the capital city of Indonesia. as well. It's numerous student movements, historical and contemporary.

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I carried out again in my I carried out a 5 months ongoing ethnographic study, using these methods. a participant observation through hanging out or non-chron with the students. recurring semi-structured interviews with the students.

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and the last one is auto photo acetation as a method of co-production of knowledge. I think I need to sort of emphasize. This is not simply about the co-production of knowledge per se. But it's also being able. It's also about being able to access places that as a I guess, researcher, we aren't able to access

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But I think I was. I was thinking about that last night, but I think it's a bit more than that as well. But it's also asking the question if we actually need to be in those spaces. And what are the consequences of us being in those spaces, especially within a hierarchical society? Says Indonesia. They know. I guess my activist history. They know that.

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You know I'm doing a higher education on a degree. And what happens if I get involved in those spaces. their relationships. how they engage with their spaces, with other people, with it, will they change? And so on. And so on.

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But yeah, so basically, I'm using photographs which is really cool.

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 how? And what do they learn? Whoo! Sorry. Not over it. The role of formal educational.

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Yeah. Yeah. Sorry again, Mario. they're from university accreditation. A? okay, 2 more minutes. I'll focus on Mario. I was really surprised when I started studying at my university. They're quite open toward queer studies and issues. That's quite surprising, seeing you know La Indonesia, a flood accepted and could be myself at my university, or at least at my school. Yeah, there's, of course, some Conservatives. But thanks to the lectures, these people are a minority at least around me really makes me makes it easy to have you friends for me compared to when I was at secondary school.

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That's actually how I got to be part of the queer community outside of Uni. And then we have Santoko from University accredit. B. my university is useless, and my lecture is a racist. He told me to learn to speak Japanese. The local language when asked him to speak Indonesian in class.

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they're even more useless when it comes to critically learning about society. Have there nothing critical from them? I'm doing this studying at university is to get a degree. All of the lectures here are. They're pushing us to be corporate wars or boot looking lawyers for the government. Everything is about conforming memorization, very little questioning. I'm really thankful to the organization are part of, and to my comments. I've learned a lot from them and have access to books and discussions I wouldn't have received at my campus again.

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This looks at the I guess, the importance of this capital of knowledge and economic capital to engage in critical learning. You could see the difference between Gia and Santuco coming from different university backgrounds, with, I guess, a bit more progressive leanings when it comes to the university, the the ego-created university

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that's we start from there. And then we go to, what do they actually learn in these? I guess, social movement organizations. So here we we can see how economic capitalists, cultural capitals, and social capitals support the public pedagogy or their, I guess

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learning outside of schooling. it's a bit much. But I'm going to take just one Zeno from University of Credit, B. We still quite often read books and publish books published from okay, from the 1950 S. And sixties. really old school socialized stuff.

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but it's not really up to date. And I think because of this, it's been really hard for us to engage in new ideas, such as gender inequalities. I know you can download books these days, but most books are in English. I had to learn proper Indonesian coming from studio, Cardinal. He's not from into Jakarta, from a village outside of Java, and sometimes it's still hard, let alone learning English. And then we have R seed, the bottom one coming from university recruited a most of the people I've met outside of unique within my activist communities with really cool projects, doing really great stuff.

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Many are graduates from I university that helps easily build connections and networks showing new readings, new movies, and also info on grants from here and there.

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I'll learn a lot of things from them. You wouldn't necessarily mean I'll get those grades, but it's good to know and how to do it. So again, this connection with our cultural background. Sorry the cultural capitals and their knowledge couples and their economic levels are quite important when they engage within outside of their universities. It's going to quickly skim through this.

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And then

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Carol shaped the student's sense of hope. Santuko, I'm just going to read this slightly a bit.

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I still have nothing. My comrades have nothing. Even our organization is having a really rough time. Financially we try our best to support each other. But it's hard when you don't have money. That's way. Late last year I joined Haiti or his both. I had an Indonesia in hopes of doing actual change. But I joined only for a few months, though that's one lost hope, lost sense of hope. No future. And then that's why he joined a quite a more, I guess. Radical Islamic leaning organization.

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and we have flow yes, from a I credit B University, but has a more, I guess. affluent background. I'm really grateful to the queer community that I'm part of, really supportive of each other lots of communities. And in Jos, outside of Junior Carda. They've been really supportive of us. It's hard to be hopeful if you look at what's happening in Asia, but I've been really hopeful ever since I've been part of my community because there's been lots of support, awesome stuff going on and stuff to do.

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go. Okay?

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And the conclusion, if social or production takes place within size of education and learning, then with public pedagogy in mind, every side of learning is a side of social production. Maybe so, what extent is social production challenged with insights of critical learning outside of formal institutions? If the needed capital super sip, participating in them are unequally owned

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seeing the limitations of many of these students have is engaging in activism and critical learning. Hence young people's participation. Democracy is somewhat private field, and this is the last question is actually for those involved in social movements.

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There's this open pathways towards the accommodation of movements by Ngos, the engineization, the radicalizing of movements, aligning movements to policy-centric solutions due to having access to more plans. And

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that's it.

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Okay?

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So we have. Lena, mona I like this quote to begin with. ignite that change from within young people's use of social media to drive collective action against gender-based violence. I like that quote, too. Thank you

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cool. I'm very excited. I'm also a bit scattered brain. I'm too tall for this. Who

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And I am already starting to see the links between James and Ben's papers and mine, and I I'm in Ph. D. Recovery, so excuse let it all of that.

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Off we go cool. So, as I mentioned. I just finished my Ph. D. A year ago, looking at how young people engage with social media around and preventing gender-based violence. This Ph. D. Started in 2,017. I submitted last year, so I took a bit of a Covid break. Don't know what happened there. and so why did I do this research. So there was a gap.

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In an interdisciplinary cost section between feminist media studies, sociology and criminology. But also there was a sector based need within. the health services. Women's sector around prevention of gender-based violence.

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needing to learn more about how young people engage with social media content that about preventing gender-based violence.

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knowing that they wanted to engage with young people as change makers, but also that there was a difference in what young people were engaging with online. So in Australia we see a lot of campaigns and also different

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strategies to position young people, as I mentioned, change-makers. and but this tends to differ as we've talked about in the previous panel to what young people themselves do when they're organizing around the issues that matter in their own lives, and

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So there tend to be difficulties in organizations that I now work in a women's space, in women's space, in Victoria, as well as elsewhere, where they can't. They don't seem to engage with young people at all. There's a few young people working in the organisations, but also they just don't relate. Well, and this is based on policy mechanisms, regulation around what's

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where their funding is coming from, but also around what is expected? with young people, and who gets heard and the way they get hurt. So I really was like lit up listening to Alice in the first

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a panel because of

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the the manner in which she was speaking to what young people were saying. And the way is that they had to re-represent themselves to be spoken to or listened in policy settings. So sociological theory would talk about this in a way, about regulatory mechanisms, about young people's lives. Expectations in neoliberalism. Blah blah blah

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so prevention program seeking to so stop the high rates of gender-based violence. tend to focus on places where there's good. What historical policy in Australia

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for young people! So this is in the family, at schools, sometimes at work, but very little in the places where young people can properly express themselves. There's only a couple of strong evidence based examples where young people engage with their peers that are getting resourced.

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and I'm I didn't engage with those because they had their own mechanisms. and young people are codes in in those programs. So God's paid, and they are doing their thing. So my project so to understand how, why, how, and why young people in Australia interact with messages online about preventing gender based violence.

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And how they understand this content supports change in their communities. Cool. I drew heavily on the work of scholars such as Judith Butler, and thereby also for Co. Because that's who she sites all the time, even if she's not citing him as they speak on vulnerability as a position where in one can create next networks of care through means of communication, trust, and understanding, through into subjectivity or relationality, counteracting dominant power structures.

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So through Neil, it doesn't. This, again, if you're keeping a Bingo card.

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As we know, these undervalued actions have an economic basis to supply reproductive social. So social, reproductive work in sustaining communities. And thus it's important that we point out how they occur within and against racialized and gendered capitalist mechanisms, including the devaluing of young people's actions on social media.

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So, considering this approach in resistance against violence, I pulled this thread up with the work of intersectional feminist scholars, who understand that to resist against patriarchy requires the disruption and exposure of what makes us vulnerable in those inequitable systems that that create violence. So this is basically speaking to other parts of my thesis. Where, how.

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how, and why would we talk about violence and preventing violence online? And what brings us to that? So in earlier papers that I've written on, but other bits of my chat, of my faces I talk about like what made you realize you needed to talk about violence, and

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made you look for these kinds of messages online. That's not what I'm talking about today. so here's just brief outline of my methods. I talked to 32 young people who live in the continent known as Australia. And this with

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did focus groups online during the lockdowns of 2020. So it's very context-specific there, when you see some of the quotes that have pulled up here, I asked them to share with me the content that they were using or interacting with, or that they had seen about gender equality or preventing gender-based violence. Some of these young people work in

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or have volunteered with

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campaigns around preventing data based files. About 10 of them had so, and others had seen my ad through engagement with youth services or through their

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broader networks. Most of the young people. All the young people's lived in every State except for new Northern Territory. Unfortunately, I wasn't able to recruit there

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maybe next time And they sent me. So they sent me content. that you will see on the next slide really busy slide. Take it in

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so just a few examples, not everything, just to the best of it should have changed. Mix it up a little bit. So content includes memes excerpts from organisations.

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Instagram, story post Tiktok content. Protest photos that people are being able to take part in or that they liked And quotes from personal blogs. So in the next few analyses slides. I'm going to talk through how participants in the study related their use of online content about

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preventing violence to understanding the change that they were so that was occurring. So how they understood change.

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And also how this related to

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the value of these actions to create change. So what they saw as occurring, and how, and the argument that I wish to make.

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how we can more seriously tackle the rates of violence through taking seriously their actions, including all of this

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from organizational standpoints as well. So, without necessarily co-opting or enterprise, I enjoy so easy. But Their work, which is a huge

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Which they were critically aware of, which you will see, and why I grew up really buzzy towards the end of your present, so numbers speak. Do they? Okay, cool. I need to learn how to count. So the first thing I want to talk about is how young people notice change, and also how their ideas of influence online online challenge the positioning of social media as a tool of the market.

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So young people I spoke with were super aware that they were using a marketing tool to challenge normative ideas, and that this could could mean that they were bringing ideas about equity and respect into a competitive dynamic which can seem counterintuitive. However, these quotes demonstrate an understanding that under such a system, where they given little little other means to speak at building a platform online felt like drawing power up.

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So I've got 2 quotes here from Miranda and Ruby. Miranda's really active, and was One of a couple's. young people, I spoke to who disclosed having a disability that doesn't mean that other people didn't, that she was willing to do so.

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she said. I don't want to get into debates about quote unquote Collectivism, or whatever, because I think that's very nuanced, especially considering disability and everything, whereas Ruby Very plainly said, the numbers speak for themselves. We called that behavior out. We drew a line around it and said, no fuck, that there are thousands of followers on that page. Now we're bigger and better than that, and we will keep calling it up. Hell, yeah, Ruby.

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So the P. So the courts here demonstrate an understanding that under a system where they give a little of the means to speak out, building a platform out online felt like drawing power. I said that, but I'm going to say it again.

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Participants in that study found that they wanted to use the available tools online to create messages that were popular or able to become popular in challenging violent behavior and to bring people together.

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So, while some might see this as a simplistic form of organizing. For them. It was effective, especially in the context of the pandemic, and in the context, where they they felt that there was little else they they could do, and as Miranda points to this is a far more accessible means of sharing their message, and expressing what matters to them in a way that made sense to them.

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So further, to being able to build your own platform and express yourself, or share the stories of others. Young people in my study found that using online content was a useful way to strategize around intersectional barriers. So, linking back to what Miranda said before using social media would often be more accessible for young people with disabilities similarly for queer women and women of color, so about half the cohort that I, in that part in my study

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identified as coming from a culturally or linguistically diverse background. Many are further identified as being people of color or black

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 And so

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the using these tools was a way of challenging what they saw as being overlooked by more mainstream campaigning organizations. So here we see quotes from Andrea reflecting on her disinterest in the whitewashed campaign work of better known organisations.

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Finding that other, finding other content to share and learn from online, was seen as a major benefit. Danara here found that this critical lens was a critical lens that she could bring into the organization that she worked at

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as well as motivating change, but also kept her working on her own grassroots and community-focused projects online as well. So using using online spaces to express herself and finding others like herself gave her collateral to challenge the expectations of volunteerism that many young women of color experience within feminist organizations before finding secure work.

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So I forgot to write my notes down for this slide. But you can see how other young people here would talk about using their lived experience, and how often their lived experience would become 5 min. I've got you

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would become co-opted by Ngos.

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and even though they saw that there could be strategic benefits behind this

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here speaks to how there is skill in the work that they're undertaking, and that that this translates to actually to ongoing violence and violence prevention work that is not just taking place online. So there's

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a socially and undervalued social reproductive work in in sharing and interacting with and creating

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online content about gender-based violence and preventing it online is that is drawn from the lived experience, but is

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continuously co-opted by Ngos, unless

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it is, it is used from the to change power structures

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so completion. We we made it

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so since that to undertook this, these focus groups in 2,020, there has been significant rise in awareness and campaigning from young advocates themselves around gender based violence issues. that's a huge teachers. Consent campaign is one that we can think of.

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but limited structural change has occurred, or is it only occurring slowly to recognize the lived experience of young people who can challenge attitudes and behaviors for of preventing violence. So we continue to hear how neoliberal forces put more affable voices on pedestals, making promises for change or for funding. But no one receives those packages, or does they take it? It's dependent on the trickled down logic.

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Still, it's more likely that white and wealthy young moons voices will be heard over. Young people have disabilities, a queer trans black, or a people of color. The young people I spoke with are all too aware of the forces against them, and are continuing to share their strategies for change among their communities in the workplaces with little to no funding. But yeah.

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they were also very aware of how they had to continue to push for for change, using whatever means they had, even if it felt like making compromises. These findings be to the huge need for resourcing that match the work beyond

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beyond that being done with young people and within the violence prevention sector to engage young people as experts within their own right, with lived experience and an understanding of how to prevent gender-based violence incorporating the use of social media as well as in their social settings, workplaces, schools and communities. So programs that include young people need to be appropriately budgeted

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to consider their voices and young people themselves as workers. And the way that, including the way that they use a range of media and social settings from the beginning of the design phase, and to build capacity for young people to be included from the start, not the end.

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And just like a normal elder millennial. I've created a meme that summarizes my thoughts on this.

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Do we do something different for online, Jackie.

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I just

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not in this.

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Yeah. because they make you

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they yeah, they're not Otherwise.

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 I'm here.

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We have an opportunity.

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Me.

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the zoom doesn't seem to be so

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is up in the same way as we had it last time.

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We

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no.

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it must be set up differently than what we had before. Should we just go with it?

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Yeah. okay.

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sorry about that, Marina. No, it's okay. But we can hear you fine. We just can't. We just can't see you. but

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but that's fine. I think we can do. Do you? Do you hear me? Okay.

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perfectly.

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Marina Medan: Okay. Perfect. Thank you very much. Well, good evening here.

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Marina Medan: Good morning for you. It is very late in in Argentina, and my name is Marina Milan. I am from one of scientists. I work at the University of San Martin, and I am a researcher of the National Council of Science. I am sharing my presentation which it's title is citizenship experiences and youth inclusion programs in Argentina, and it's about the general research question about the State relation. The government of youth. People who live in

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Marina Medan: in very disadvantaged social conditions, in you, in Orban, poor neighborhoods in Argentina, since 2,000, the local States implements, social inclusion programs aim at a young, poor people.

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Marina Medan:  I I don't know if can. How can I?

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Marina Medan: I I can't pass the the slides. I I can't.

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Marina Medan: Okay, I can. Oh, perhaps I can.

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Marina Medan: I can. oh, what I can. If you want, like, I, I can share the the the

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presentation. Okay, it's okay.

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And

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I think maybe we'll do it like, I don't know whether you had this in Argentina. But you know, when you say next slide, please. Okay, next, okay, you can tell me when to. Okay. Okay, okay, it's it's okay. I'm sorry. So well, stimulating. Your participation is

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Marina Medan: one of the objectives of social inclusion programs. I'm at this population in Argentina. This participatory practices can take various forms attending to a good working workshop or tutoring classes, joining a full mode team.

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Marina Medan: helping with the community, deaning and dining room service, leaving a community project or simply hanging out with friends at the program headquarters, instead of being on the corner despite their they

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Marina Medan: and it. This practices imply a stay in an institutional space that seeks to promote and restore human rights for a high, vulnerable population. Therefore, staying in these spaces could potentially have a

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Marina Medan: the same building effect. The discussion about what participation entails as many dimensions, and there is considerable debate on the matter. In this communication, however, I want to focus on the conditions that enable the participation

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Marina Medan: of this specific group of people. A young young individuals living in marginalized neighborhoods with limited involvement in the educational system and the other state institution as well as the

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Marina Medan: labor market place. Next?

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Marina Medan:  I I I person the next, please.

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Okay, I. I thank you. I I present these reflections based on a series of assumptions.

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Marina Medan: Firstly, youth social inclusion programs are characterized by a specific type of participation which Andrea Cor. Well, in the development of it's called invited participation. This concept implies that those specific

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Marina Medan: spaces are create by a group of people with power that allow another group of people with less power to participate. Secondly, I revisit loose and broadlyister idea of citizenship, which views it

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Marina Medan: as an experience, as experimental concepts. Random our status, when applied to child and and to children, and and your citizenship must be learned. Individuals learn to to assert their citizenship

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Marina Medan: through certain processes facilitated by others, and their sense of seat membership is acquired through the experience of citizenship. These assumptions lead us to link citizenship with 32

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Marina Medan: patient and rise questions about the necessary power dynamics for enable and participatory experiences that foster citizenship please the next slide.

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Marina Medan: This discussion is based on collaborative.

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Marina Medan: Such conductor within a youth inclusion program in bono science, Argentina, our work forms part of a qualitative study focusing on the daily lives of young people from marginalized sectors and the ways in which the State

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Marina Medan: regulates them. The data percentage here are derive from focus groups with young participates in a Human Right Training course that we conducted last year throughout a series of classes we enjoyed in the

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Marina Medan: discussions regarding the conditions and barriers to participation from this debate. I would like to highlight 2 findings. I use quotation, Max, because what the young people might emphasize in the discussions appear to be fundamental aspects that

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Marina Medan: to be warranted to them rather than Nobel discovers, however, precisely because they consistently emphasize these issues during our meetings. I believe it is necessary to continue shedding light on this demands. Even

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Marina Medan: if they may seem obvious, the aspects they identify are not inherently given or wanted in their daily experiences. One aspects relate to in their generational respect, while the other pertains to the creation of a space that provide them with a sense of security, please the next slide.

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Marina Medan: And the first, Point is international respect. They ask for us access to fair treatment. You'd say we care that they knows it. They, the adults, notice whether we are present or not, it makes a difference whether they notice our presence or not.

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Marina Medan: The audibility of your demons we want is to. We treat well. We want them to help us.

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Marina Medan: Us. Resolved problems with our peers, in order to feel if to feel a part of a place to be motivated, to participate. Young people need their position, ideas, and perceptions to be considered valid, or at the very least to be. Listen with respect, and not undermined or silence. They find that in many spaces, including their families, but also in institutional settings, such as

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Marina Medan: health care facilities, and especially at school, adults, do not treat their opinions with respect, or dismiss them as inappropriate.

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Marina Medan: while this situation sometimes lead us, lead them to conflict with adults. young people express that they need from adults is support and understanding. They even require assistance to resolve issues that they cannot handle alone, such as seeking help from to address bullying problems at school. When adults this mass. This means such problems as childish matters. For example.

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Marina Medan: Mit.

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Marina Medan: I'm comfortable in spaces where their perspective disregarded or conflict between peers is escalate without other mediation. The lack of such interventions is a significant factor in processes of educational exclusion. Without a foundation of respect. In school, no meaningful censorship education can take place.

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Marina Medan: The demand to be considered with respect does not imply that young people do not accept the authority of adults. In fact, what they are asking is for for authority without authorities, and they want other intervention because they need it. But that intervention might be respectful and constructive. What they are asking for is that if they need to be reprimand, they are reprimand properly or in a good.

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Marina Medan: The way the adults that act in that way serve as significant role models. These well-intentioned repriments signify concern and care towards them, although they may temporarily feel annoyed by challenge. 150.

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Marina Medan: This attentive gesture is positively valued by young people. The relationship young people sick with adults who are often the ones calling for a participatory actitude in inclusion programs or at schools is not always

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Marina Medan: confrontational. Instead, they decide respectable guidance on support, considering least a perspective on citizenship, and viewing childhood and youth as a stage of learning to become the figure of of adult school, respect young people and create space for the development. Citizenships emerge as central, please the next one.

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Marina Medan: A second aspect that stands out as a condition for enable participation which is connected to the previous one, is the feeling of security that the place one is in provides certainly.

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Marina Medan: as a respectful environment is one that offers security. But I would like to highlight 2 additional dimensions. The first is, they have a viability of spaces that allow for the formulation of collective demons and the generation of all their own actions, laying the foundation for a sense of membership. Young people value feeling that the inclusion programs headquarters

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Marina Medan: are as a spaces for them. Even some of them consider that places at their own spaces. At this sense of social belonging to a space provides security and empowers them to take agency. This condition for participation is to their strength. When some of them are selected

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Marina Medan: to live, task or propose ideas to their peers. However, there are other forms of participation. The participation of many young people in this headquarters is less focus on on educational or recreational objectives, and more about simply being there and hanging out, eating, chatting with others, listening to music alone, or charging with their cell phones. According

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Marina Medan: to that. Young people being present in this spaces has an effect on clearing the mind and providing a destruction. But what are they trying to escape from? On the one hand, they seek a breath from the daily bird

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Marina Medan: that arise within their family homes, such as requests for help, conflicts, or confrontations with relatives. They also seek relief from the burdens caused by accusing glances from neighbors, stigma.

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Marina Medan: design comments, or gossip associated with their presence in the neighborhood. On the other hand, young people seek these spaces as a means of protecting themselves from their own mandal tangle, or met

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Marina Medan: mental burdens, as they have point out, being at the program. Headquarters in joining with others or participating in workshops, allows them to not dwell on nonsense. In other words, it helps them avoid being consumed by feelings of loneliness, worry, angish, and subjective suffering, which they express are very common among themselves. Under peers additionally, steying bassy protects them from boredom, which often leads many adolescents to

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Marina Medan: change in disruptive anti-social behaviors, and even criminal activities being keeping them self occupied, or being in a space where the rules of behavior and a coexistence are respect. They shield themselves from certain violent

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Marina Medan: dynamics that can develop when they are out on the streets. Consequently we can state that both respect or lack of respect as well as regulated and occupied. Time versus free time, are elements of the

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Marina Medan: the opportunity structures within which they act.

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Marina Medan: This elements significantly impact the possibilities for social participation. They are increasing or limiting them please the last one.

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Marina Medan: If a State.

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Marina Medan: it institutions aim to be spaces for the development of citizenship and social inclusion, creating safe and respectful environments, becomes unnecessary condition. The demand is for their recognition of the importance of 150

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Marina Medan: of relational and effective frameworks that under ping the effectiveness of interventions in enabling the participation of young people from this perspective the construction of citizenship can only occur through interdependence and

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Marina Medan: collaboration with others. In conclusion, I want to emphasize a point that has already been highlight. The stricken thing, in my opinion, is that when I ask what they need. What they ask for is something as basic as being through it. Well, if we agree that the citizenship should not be treat as an abstract concept, but rather as a live experience. The correct is it

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Marina Medan: they are asking for appears to be both from the fundamental and yet not fully realized to be treated. Well.

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Marina Medan: thank you very much. Then then the the last one.

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Thank you.

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Thank you, Marina. I hope you could hear their applause there. okay. So their next presentation, the last one is pika

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 and this one's entitled Profiles of Participation in Voluntary activities among all finished use.

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Yes.

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the yeah.

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Is that okay

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here for you?

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You know what?

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Thank you.

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My name is Becka Kahnishma. And coming. And I'm coming from Finland.

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Does it sound? Well. okay, it's like you. my.

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a presentation

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deals with young people's voluntary

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participation in Finland. And for the start

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 there is a saying in Finland that Finland is a promised land of voluntary organizations. It may be true, it may be not true, but

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the involvement of people in participation is quite high internationally compared.

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and and feel like this also

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one of the Nordic welfare car and praise with

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large

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welfare, sector, public welfare sector. and so on.

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 so

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this is about youth participation in voluntary organizations. And and I try to look

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what is behind

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the part of what is behind the participation

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and

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on the personal level it may produce.

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but of

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identity, learning, skills

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attaching to communities, to larger society. learning and democratic values.

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learning, social resources, and so on, on, on societal level. It may create social capital. weak bonds, has it this way

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made clear from the discussion of social capital.

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democracy, and stability.

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So what follows is that I look at the data collected among young people in Finland.

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who were mainly 14 to 17 years old.

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and they were asked in questionary about their bodies, patient, involuntary, and civic organizations.

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and

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and I go forward in 3 steps. I first analyze the basic.

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then I ask.

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who are they

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in terms of gender and individual and social

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resources? Are then

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they not take the third step. where I

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take a look at the types of participation

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regarding

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heroinistic values, a self-esteem. social benevolence.

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sense of community, and the interested in it, politics and the social influence.

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First to the data. There were 4,000

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500.

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People, young people who answered the question that there is. you can see some data about

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about the

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people who answered.

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and for the basic results.

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Here is the categories. You can see that

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most of the participation is about leisure time sports.

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youth hobbies, other hobbies. I think culture student associations.

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01:10:41.010 --> 01:10:47.159
But then part of the participation is smaller. Part is about

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societal things.

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nature and the environment usual aid

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political youth associations. So it's really influencing and and break groups of networks.

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and I took the step forward by Gloucester analyzes.

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And I

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he ended, in 4 types

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01:11:13.520 --> 01:11:17.949
of participation are then to further

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types, low participation and no participation. And you can see here the types.

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01:11:25.520 --> 01:11:28.989
The most common of them was

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actually what I call athletes who

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01:11:34.250 --> 01:11:40.169
are involved mostly on sports organizations than hobbyists.

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Then the third type is civic participationists

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and the fourth culturalists. And then there are fifth type which is low participation, and and 6, that is no participation.

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And I, I will compare these types. Here was something

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some numbers about cluster analyzes. Who are they but gender.

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and

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there is

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some differences.

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I will pick up some some observations here.

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athletes they they are girls and boys. The share of them is quite even to compare to each other. But then other gender, and not everyone to say, let's say non-binary genders

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01:12:41.040 --> 01:12:44.600
are low here and

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01:12:44.950 --> 01:12:51.160
hobbyists. We even in regard to gender

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civic participation needs. There is high

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01:12:58.970 --> 01:13:04.129
level of of a share.

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Among none.

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Binary genders.

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01:13:11.310 --> 01:13:17.099
then culturalists they are most. There is more girls than boys.

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and and also the non-binaries are quite high.

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and when we look at the low participation, I know part is based on. there are

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01:13:33.360 --> 01:13:34.830
small differences.

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then

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personal resources which is here looked by one indicator. Success in school.

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you can see that there is some

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01:13:55.080 --> 01:13:56.750
some

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01:13:57.920 --> 01:14:06.200
positive correlations and some negative correlations, athletes, quite, quite clear correlation when you are

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01:14:06.510 --> 01:14:13.670
having more personal or any video

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resources.

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because it means that there is more athletes

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among them

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obese. What?

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01:14:26.840 --> 01:14:29.420
Quite a

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01:14:29.760 --> 01:14:32.850
not not clear correlation.

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01:14:34.100 --> 01:14:35.640
and

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01:14:36.650 --> 01:14:46.609
another positive correlation. Here is culturalists, then low participation, no participation, negative correlation.

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01:14:49.030 --> 01:14:54.730
and then background.

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01:14:55.450 --> 01:14:59.160
our resources, which is indicated by

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01:14:59.370 --> 01:15:02.200
parents level of education.

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And

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and you can see it here

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01:15:11.730 --> 01:15:15.730
same as as the previous

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01:15:15.940 --> 01:15:26.259
slide that athletes and cultural culturalists. There is a positive correlation, low participation? No, but is a patient negative correlation.

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01:15:27.610 --> 01:15:29.860
So we find that

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01:15:31.160 --> 01:15:32.270
anyway.

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01:15:33.050 --> 01:15:37.169
that there is not big

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01:15:37.550 --> 01:15:40.470
or huge differences.

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01:15:40.930 --> 01:15:48.529
there is differences, but not so huge that some would be excluded

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01:15:49.020 --> 01:15:54.080
from some some categories of participation.

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01:15:54.790 --> 01:15:56.569
Then I go to the

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01:15:56.920 --> 01:15:57.820
next.

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01:15:58.210 --> 01:16:03.129
but and or the last part and take a look at

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01:16:03.680 --> 01:16:13.759
 How these types  are related to the values of hedonism.

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01:16:14.060 --> 01:16:19.400
self-esteem, social, but benevolence, sense of community politics, and

402
01:16:19.630 --> 01:16:21.490
social influence.

403
01:16:22.440 --> 01:16:25.530
5 min. That's that's enough.

404
01:16:25.930 --> 01:16:33.800
 here are some some values I don't know. I don't big here.

405
01:16:35.320 --> 01:16:37.840
but dig here.

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01:16:38.970 --> 01:16:43.339
These come from this

407
01:16:43.630 --> 01:16:52.670
positive or negative columns come from the when we compare

408
01:16:52.730 --> 01:17:00.470
differences from the average or the mean, or the just, a statistical mean

409
01:17:00.860 --> 01:17:03.500
the and

410
01:17:05.110 --> 01:17:09.840
There is some observations I want to make here.

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01:17:10.190 --> 01:17:14.939
I start with the low participation and no participation.

412
01:17:15.940 --> 01:17:22.330
 You can see that when you look at, for example.

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01:17:22.590 --> 01:17:26.250
the blue columns

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01:17:27.060 --> 01:17:29.000
that when

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01:17:29.300 --> 01:17:35.240
young People are not involved in.

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or do not participate in, in voluntary organizations.

417
01:17:42.430 --> 01:17:45.620
It means that those same

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01:17:46.130 --> 01:17:53.210
same young people are not interested in politics and social influence

419
01:17:54.020 --> 01:17:56.680
when there is low.

420
01:17:56.960 --> 01:18:03.340
involvement. it doesn't come so clear. And when there is

421
01:18:03.470 --> 01:18:08.610
like when there is some kind of

422
01:18:09.190 --> 01:18:11.940
a participation.

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01:18:12.280 --> 01:18:16.060
It disappears or goes up.

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01:18:16.150 --> 01:18:21.789
and it goes up with 2 types, hobbyists.

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01:18:21.990 --> 01:18:26.489
especially what you can wait. Of course.

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01:18:27.040 --> 01:18:29.160
civic participationists.

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01:18:31.740 --> 01:18:33.850
the same

428
01:18:35.170 --> 01:18:37.010
is.

429
01:18:37.970 --> 01:18:42.029
it goes with a social benevolence.

430
01:18:43.990 --> 01:18:48.680
It has quite the same same figures as the

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01:18:49.270 --> 01:18:52.890
blue a darker blue one.

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01:18:54.350 --> 01:18:57.669
Then, when you take a look at

433
01:18:58.360 --> 01:19:00.229
sense of community.

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01:19:01.380 --> 01:19:02.990
the yellow one.

435
01:19:03.080 --> 01:19:09.490
 Where there is no participation. it goes down very heavily

436
01:19:09.780 --> 01:19:11.790
when when there is

437
01:19:12.470 --> 01:19:16.409
 Low participation.

438
01:19:16.460 --> 01:19:19.099
it comes up, but not to the average.

439
01:19:19.860 --> 01:19:25.629
And then, if there is participation in the rear organizations

440
01:19:26.030 --> 01:19:30.650
 whatever the the type is, it goes up.

441
01:19:30.790 --> 01:19:31.830
thank you.

442
01:19:32.890 --> 01:19:34.610
And

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01:19:35.940 --> 01:19:39.610
1 point more, not more than this.

444
01:19:40.520 --> 01:19:43.340
Let's look at the self-esteem.

445
01:19:43.550 --> 01:19:53.530
How do you feel yourself? Are you okay? Is it? Is your life? Okay?  You can see that there is a

446
01:19:53.780 --> 01:19:58.210
interesting difference. That type of

447
01:19:58.460 --> 01:20:00.760
civic participationists

448
01:20:01.450 --> 01:20:09.280
feel they are themselves their self-esteem, very low.

449
01:20:09.320 --> 01:20:18.630
much lower than low participationists or no participationists. Why is that? It's? It's difficult to tell. But

450
01:20:18.750 --> 01:20:26.210
but I think that when you have some anxiety in Europe self-esteem.

451
01:20:26.290 --> 01:20:35.019
it may result. It may result. It doesn't result automatically or something like that. But it may result

452
01:20:35.140 --> 01:20:36.080
to

453
01:20:36.280 --> 01:20:45.259
 some kind of mobilized iization.

454
01:20:47.160 --> 01:20:50.999
And you can see that a self-esteem is

455
01:20:51.020 --> 01:20:52.170
hi

456
01:20:52.950 --> 01:20:55.819
 with the type of

457
01:20:55.960 --> 01:20:57.400
athletes.

458
01:20:59.370 --> 01:21:01.210
So the the

459
01:21:02.360 --> 01:21:11.809
it is. It is peculiar for athletes that their self-esteem is is high. What is that I don't know.

460
01:21:12.690 --> 01:21:17.319
Okay, I think that that I have said what I

461
01:21:17.340 --> 01:21:19.680
came to say here

462
01:21:45.420 --> 01:21:46.990
to stop share.

463
01:21:52.200 --> 01:21:52.890
So

464
01:21:53.140 --> 01:21:55.409
we can finally see you.

465
01:21:58.080 --> 01:21:59.090
Okay.

466
01:21:59.900 --> 01:22:00.690
yeah.

467
01:22:01.020 --> 01:22:07.000
So if the panelists want to come up to the front, we've got about

468
01:22:07.950 --> 01:22:12.239
half an out. Well, 25 min for questions.

469
01:22:17.610 --> 01:22:18.270
Okay.

470
01:22:24.000 --> 01:22:25.480
this is.

471
01:22:27.130 --> 01:22:28.860
they want to

472
01:22:29.830 --> 01:22:31.640
4 questions.

473
01:22:35.520 --> 01:22:39.580
Okay? so if

474
01:22:40.150 --> 01:22:43.500
we have a Stewart there. Yeah.

475
01:22:43.670 --> 01:22:50.959
if you say your question, I'll repeat it. I'll summarize it quickly for those online.

476
01:22:53.810 --> 01:23:00.930
yeah, sure, the mic's not working. Sorry.

477
01:23:01.510 --> 01:23:02.730
So

478
01:23:06.180 --> 01:23:16.100
 and someone who worked for it. This is a the in the

479
01:23:25.260 --> 01:23:27.219
what's the.

480
01:23:28.420 --> 01:23:29.960
So this

481
01:23:31.230 --> 01:23:33.430
what? I asked him. But I guess in some sense

482
01:23:34.650 --> 01:23:47.790
of the for us. we that social movement at the top. So the

483
01:23:50.650 --> 01:23:58.900
okay for the benefits of people online. The question is about the sort of tensions I think around

484
01:23:59.140 --> 01:24:13.729
funding of those who are involved in social movements and how Ngos can support their activities, but without kind of causing further issues and barriers for their participation.

485
01:24:13.880 --> 01:24:23.630
I think, Ben, are you gonna take that one? I don't even know how to answer that. But thank you for your decision statement. But I think

486
01:24:24.760 --> 01:24:35.239
I think social movements should cost problems. But I mean, yeah, but not necessarily. I mean, I understand. I don't think that Ngo should cause problems or for social movements, but I think

487
01:24:35.260 --> 01:24:52.199
and you should support social movements that causes problems for the stick. I think I need to stress on that, because again, there's always this conservative nature of Ngo's towards social goods. And it's basically narrowing down social movements towards policy making.

488
01:24:52.220 --> 01:24:53.730
I don't necessarily.

489
01:24:53.780 --> 01:25:21.780
I think, that every solution should be policies. I think there's a list like this underlying ideological issue as well educational knowledge problem, and so on, which doesn't necessarily have to translate into policy, as in this state, it's also a an issue as well. Indonesia. What happens if you're within a growing authoritarian society or sorry state of government? The Government never listen to you. Corruption, and so on. Is it a viable solution to

490
01:25:21.880 --> 01:25:41.520
find solutions only towards the State? And that's, I guess, one of the reasons why many people are at least activist Indonesia have become very cynical towards Ngos, because every solution that they want to provide is okay, then let's meet up with the government. Let's do this this policy making, and we know very well that it's very much useless. So

491
01:25:42.140 --> 01:25:51.009
I feel you because I work within Jews as Paul. I know it's quite ironic. But I think what Ngos can actually do is

492
01:25:51.030 --> 01:25:53.040
actually just provide money

493
01:25:53.230 --> 01:26:16.700
social movements. from the global north to the global sound, not preferably and actually giving them a past like, here's democratization that we have an issue. Sorry we want to push our democratization. Here's the money. Go to your thing, and maybe that's it. You know, I know that will cause issues of that, that and you itself within the specific countries.

494
01:26:16.770 --> 01:26:20.739
But that's, I guess, something that in Jews have to live up with.

495
01:26:27.680 --> 01:26:35.889
All right, let's see if I can be a little less, a little more coherent. So Ngo is

496
01:26:35.910 --> 01:26:37.150
have to

497
01:26:37.160 --> 01:26:49.930
recognize, and I think more and more they do recognise that they are not the be all and and all of solving the world's problems right? And so they have a place, and activists recognize that they have a place, and And

498
01:26:51.320 --> 01:27:17.159
that place is, give us the money. Let us know what you think the money is for, and we're gonna take it and do do what you think you do a good, pretty good job with it. But also we will try to distribute it elsewhere, and don't be pissed off when we do something else as well, and recognize the fact that Especially when it comes to engagement with young people that we're going to fuck up.

499
01:27:17.170 --> 01:27:30.910
I'm not a young person, so that's somebody else's words. of like appropriation. Whatever people will, the activists will fuck, shit up, and that's and don't

500
01:27:31.300 --> 01:27:33.759
stop funding their projects

501
01:27:33.790 --> 01:27:40.730
because they're going to come up with innovative ideas that are directly responsive to the needs of community.

502
01:27:40.810 --> 01:27:48.329
If you have someone in your organization who is able to communicate directly with

503
01:27:48.380 --> 01:28:06.880
someone who's doing that kind of work. You don't want to lose that connection by breaking down the stream of funding just because of like strict protocols of policy. And the definitions that are in place around, like what what you can or cannot do with that money.

504
01:28:09.330 --> 01:28:34.259
And I I I think that is what a lot of people get twisted, and not especially when I was trying to recruit for my project as and get to the. I had a lot of connections with different organizations. And then, some of those people lost their jobs or moved on it, which is really normal. especially in Ngos, or a number of projects and community sectors. And so they linked me with someone else and it and

505
01:28:34.290 --> 01:28:38.260
I said, Can you just share this post or this flyer about

506
01:28:38.420 --> 01:28:48.679
young people who are doing this kind of work or interested in prevention of gender-based violence. And they said, Oh, well, our program is about sexual health.

507
01:28:48.770 --> 01:28:50.409
It's not about

508
01:28:50.560 --> 01:28:54.380
violence or and we don't. We can't use those terms. And

509
01:28:54.400 --> 01:28:57.730
and I'm like you. I'm literally just asking you to share

510
01:28:58.470 --> 01:28:59.829
piece of media.

511
01:29:00.120 --> 01:29:02.699
And but they were very

512
01:29:02.740 --> 01:29:03.820
inhibited.

513
01:29:04.080 --> 01:29:09.049
Because of the words didn't match what their funding aligned with.

514
01:29:09.100 --> 01:29:16.519
That's where schizophrenia and that's where engagement around really important issues can be lost.

515
01:29:19.910 --> 01:29:21.800
Thanks, Lena.

516
01:29:22.250 --> 01:29:26.300
Either of the other 2 want to speak, or I just invite Marina to

517
01:29:27.600 --> 01:29:30.960
Marina. Did you want to respond to the question.

518
01:29:31.390 --> 01:29:32.730
no, okay.

519
01:29:33.020 --> 01:29:37.569
I think, Jenina, you were next? with a question.

520
01:29:40.800 --> 01:29:41.490
Okay?

521
01:29:44.540 --> 01:29:54.719
 So I wonder how you have those types of?

522
01:29:56.630 --> 01:29:58.789
I always feel like there.

523
01:30:02.260 --> 01:30:03.780
Finally.

524
01:30:18.310 --> 01:30:19.010
the

525
01:30:19.180 --> 01:30:23.880
so for people

526
01:30:23.910 --> 01:30:31.040
and the lady, the asked, how did I come to the types? That it was difficult?

527
01:30:31.100 --> 01:30:32.270
Is that correct?

528
01:30:32.560 --> 01:30:35.729
And what cluster analyzes.

529
01:30:36.260 --> 01:30:46.609
You know, when, when you are doing cluster analyzes with the Spss, you can try everything. And then you you suddenly find something

530
01:30:47.000 --> 01:30:51.710
as a. It was like this with my dad, and

531
01:30:52.020 --> 01:31:00.440
but I need to have some what I was looking for. I tried to find the

532
01:31:00.560 --> 01:31:03.920
the political participation

533
01:31:04.310 --> 01:31:08.680
type there. It was not too easy to find

534
01:31:08.720 --> 01:31:12.500
suitable. suitable

535
01:31:12.590 --> 01:31:14.889
way of analyzes, but

536
01:31:15.380 --> 01:31:18.549
but in a way

537
01:31:19.530 --> 01:31:30.140
it was not too difficult. But this is not a theoretical way to tie a typologies, even though I have some

538
01:31:30.160 --> 01:31:32.590
theoretical background. Ideas.

539
01:31:37.010 --> 01:31:41.620
Jackie, I feel like you're burning to ask a question.

540
01:31:42.740 --> 01:31:49.100
I'll use the Mickey, I'll use the mic. So then folks online can hear.

541
01:31:49.120 --> 01:31:54.979
It was a fabulous presentations. First of all, thank you very much, everybody.

542
01:31:55.660 --> 01:32:08.449
So I was trying to think of a question for the last panel. It was pretty easy to find the question that cut across but this one it was not as obvious to me, but I think I've got a question that I'd like to ask each of you that that

543
01:32:08.770 --> 01:32:15.070
I hope will be interesting to reflect on, and that is

544
01:32:15.840 --> 01:32:21.849
how each of you in your respective studies are conceptualizing

545
01:32:22.000 --> 01:32:23.230
citizenship.

546
01:32:24.370 --> 01:32:28.199
Some presentations spoke to a little bit more explicitly than others, but it.

547
01:32:28.250 --> 01:32:37.170
It's a contested term, right? And it means a lot of different things. And of course we're interested. The panels put together with an interest in democratic

548
01:32:37.890 --> 01:32:42.369
crisis, so-called youth participation. All of these terms are

549
01:32:42.810 --> 01:32:59.739
are complicated, are laden. And so I was just wondering if if everyone would be interested in speaking to how you either implicitly or explicitly conceptualize citizenship in relation to your projects.

550
01:33:00.950 --> 01:33:04.210
And I've open it to anyone can take that first.

551
01:33:06.620 --> 01:33:07.530
Good. James.

552
01:33:07.900 --> 01:33:11.390
Sure, thank you.

553
01:33:11.530 --> 01:33:25.430
Like, I guess, like in our research, I haven't engaged with the discuss of citizenship and citizenship education specifically, but part of the work that we're doing in Geelong, I mean, in the north of Melbourne, is really.

554
01:33:25.990 --> 01:33:36.240
you know, reflecting on reflexively trying not to co-OP the voices of people. You're working with government and local industry stakeholders.

555
01:33:36.360 --> 01:33:42.810
but to challenge that individualized discourse of the individual

556
01:33:42.940 --> 01:33:52.060
good citizen, and some of those youth participation forums that are maybe not accessible to

557
01:33:53.190 --> 01:34:00.680
marginalize young people or disengaged young people who are not in an education program or not in employment.

558
01:34:00.860 --> 01:34:15.830
 I don't know that answers the question, but I think that's just a challenge that we're thank you.

559
01:34:19.710 --> 01:34:29.959
Yeah, I'd like to play the fifth in in that. Our citizenship was a concept that was sort of occurred towards the end of

560
01:34:30.030 --> 01:34:36.190
my doctorate from other sources around, like sexual citizenship. And

561
01:34:36.260 --> 01:34:44.840
feminist says, online feminist citizenship. And I guess those are the ones somewhat familiar to me

562
01:34:44.900 --> 01:34:46.659
in this regard, and I guess

563
01:34:46.770 --> 01:35:01.080
how this would if I was to clutch at straws and also think about it from what I heard today in a dialogical manner. Which is the way I really like to work.

564
01:35:01.230 --> 01:35:15.380
I would say, like, it's a how does citizenship occur when you're not, when you haven't been heard? and and how do we like? What does participation look like when

565
01:35:16.320 --> 01:35:22.110
when you're aware of the fact that you're going to be co-opted. But you want to be valued.

566
01:35:22.190 --> 01:35:36.169
And on issues that really matter to you. So yeah, answering questions with questions, the classic academic strategy.

567
01:35:37.340 --> 01:35:39.859
Marina, what would you be interested in?

568
01:35:39.970 --> 01:35:49.609
Marina Medan: Yes, thank you. I I think that's that's a in my case, it's like an explicit.

569
01:35:50.000 --> 01:36:04.389
Marina Medan: because we are thinking about citizenship as an it's not an abstract concept. And it's like specially thinking about young people. And we, we, we take this idea

570
01:36:05.140 --> 01:36:19.419
Marina Medan: like an experience concept again, a concept that it is it. It has to be learned, it has to be learned, and it's a link with the daily life. And with that. The the

571
01:36:20.270 --> 01:36:33.610
Marina Medan: and it. the daily situations, the the social conditions now there. So it's it's not like an a status and a of course it's it's for us it's in play. It implies to

572
01:36:35.160 --> 01:36:44.140
Marina Medan: take part in the community of of where you live and to take a participation. But it's it's something that it's a

573
01:36:44.310 --> 01:36:49.819
Marina Medan: it's it's like And and I I I

574
01:36:50.120 --> 01:36:55.520
Marina Medan: a and scenario that you have to to fight to. It's like

575
01:36:55.540 --> 01:37:04.479
Marina Medan: It's something to to get. Not. It's not so for us. It's it's this kind of of concerted kind of idea

576
01:37:05.620 --> 01:37:13.700
Marina Medan: a very, very, like very, very experience. concept, I think.

577
01:37:14.710 --> 01:37:15.670
Thank you.

578
01:37:17.520 --> 01:37:27.930
Thank you for the question. For me. It's quite complicated concept

579
01:37:28.850 --> 01:37:40.259
for a start. you may share it to passive and active elements, as it means status, that use which our rights and obligation

580
01:37:40.270 --> 01:37:42.279
right and

581
01:37:43.030 --> 01:37:45.939
what you you have to do in.

582
01:37:46.790 --> 01:37:56.020
then then the active element about participating and involvement in some.

583
01:37:56.570 --> 01:38:01.110
some societal groups. And

584
01:38:02.140 --> 01:38:07.430
and what I look is is the organized

585
01:38:07.850 --> 01:38:13.530
 and voluntary organizations and

586
01:38:14.170 --> 01:38:27.790
more governmental organizations, and that is, they are not only organizations, but they are communities and networks where people are acting, acting are active.

587
01:38:27.920 --> 01:38:37.399
are actors, and and then this has a direct and an indirect consequences.

588
01:38:37.720 --> 01:38:42.259
Director, that they do something. For example, sports organizations. They

589
01:38:43.520 --> 01:38:45.240
they have it out. The

590
01:38:45.510 --> 01:38:47.830
and then indirect.

591
01:38:47.990 --> 01:38:53.010
which I tried to describe, which is also as many aspects.

592
01:38:55.210 --> 01:39:00.310
Okay, yeah. Great, great. Ben, did you want to? Yeah.

593
01:39:02.560 --> 01:39:17.979
So I haven't really given this much thought. I've been reading a bit on like a citizenship. in relation to my thesis, I think what I found so far in in the findings is that yes, the student activists. They are quite interested in.

594
01:39:18.070 --> 01:39:24.320
I guess, taking the power to define what solution means, you might know, but at the same time

595
01:39:24.750 --> 01:39:28.550
quite cynical towards the State. So I mean to have

596
01:39:28.860 --> 01:39:43.099
the idea of citizenship or or the idea of citizenship, the idea of rights, their own personal rights being confined by the State, which is citizenship. They're quite cynical towards that. That's why many of the student activists that I

597
01:39:43.160 --> 01:40:01.249
interview they've been playing around with Anarchism as well. And I think that's a thing that we also we also should look at in growing authoritarian countries, where again, a country can become a thorough and tense. Why do we still need the country or the State itself? So I think this idea of I guess Marxist

598
01:40:01.260 --> 01:40:24.679
internationalism or anarchist leanings have become it's quite more accepted. especially when they've become when they are always limited by the ideas of citizenship or citizen. Right? So I think maybe citizenship. They they understand that they need to decisionship rights. But we also see the limitations of it and are trying to go beyond that.

599
01:40:25.139 --> 01:40:26.520
Yeah.

600
01:40:32.230 --> 01:40:34.570
yeah, so

601
01:40:34.969 --> 01:40:36.760
we have just over like

602
01:40:36.820 --> 01:40:49.629
5 min, 5, 6 more minutes for some questions, or everyone's learning to to ask now. okay. So I think. Peter. And then, Jamie, if that's okay.

603
01:40:49.700 --> 01:40:51.170
I was on the chat.

604
01:40:51.690 --> 01:40:52.820
Okay.

605
01:40:56.280 --> 01:40:57.740
Whoa.

606
01:40:58.500 --> 01:41:07.940
it's just tech support. It's fine. Okay? That was another thing.

607
01:41:08.450 --> 01:41:17.670
Go ahead with your question. All right. Okay? Brilliant. Well, Jamie, then you're up with your question.

608
01:41:23.080 --> 01:41:26.940
It's a it's a it's a it's

609
01:41:29.480 --> 01:41:35.549
okay that it last.

610
01:41:36.830 --> 01:41:41.100
These are questions. citizenship. You can buy those

611
01:41:43.290 --> 01:41:44.730
going to

612
01:41:46.709 --> 01:41:48.020
of.

613
01:41:50.379 --> 01:42:01.349
Think about what I've just said as well. I think in the context of the project that we did, thinking beyond, you know, participation in

614
01:42:01.360 --> 01:42:08.869
in that context, participation in work and schooling. But in these networks of

615
01:42:08.980 --> 01:42:18.039
non-profit organizations, but also youth services and school leadership in a particular place during the pandemic

616
01:42:18.430 --> 01:42:23.009
a lot of the leadership in those networks we're talking about young people in terms of

617
01:42:23.120 --> 01:42:35.849
and state fruges critique around work and their alignment with what jobs there are in that particular place, so shifting that conversation and discourse there. Think about in the first instance.

618
01:42:35.900 --> 01:42:38.410
How about being like? Yes.

619
01:42:38.530 --> 01:42:41.670
starting point, the young people's

620
01:42:42.450 --> 01:42:51.130
disposition to their futures, or what they hope for in the present as well, whether that's just getting out of bed, going to school on Monday, or

621
01:42:51.580 --> 01:42:58.510
because my suburb is so frigging hot because there's no trees, and I live in a part of

622
01:42:59.299 --> 01:43:04.009
copying the climate crisis more than other places, or in Elliot's case.

623
01:43:04.120 --> 01:43:05.700
you know.

624
01:43:06.770 --> 01:43:12.030
at 1 point, hoping to change curriculum around education. But then.

625
01:43:12.180 --> 01:43:16.430
maybe 12 months later, just worried about housing

626
01:43:16.709 --> 01:43:18.399
his own mental health. So

627
01:43:19.570 --> 01:43:21.839
I'm responding with a complex

628
01:43:22.379 --> 01:43:31.039
talking through some of those entanglements. But yeah, I guess in that sense, citizenship and participating and having me always hurt.

629
01:43:31.820 --> 01:43:33.220
It's more than just

630
01:43:33.720 --> 01:43:44.960
so. I'm just walking up to school, and I think yes. So Colin raised the question yesterday again, for around what we do about changing policy.

631
01:43:45.060 --> 01:43:48.160
It's not like I've known anything, but you know.

632
01:43:48.440 --> 01:43:54.440
I think that's something that you keep grappling with, and the question of co-opting what young people are saying

633
01:43:54.610 --> 01:44:07.790
and what they produce.  yeah. trying to change policy in curriculum. That's it. So yeah. I think those frameworks have helped

634
01:44:08.400 --> 01:44:12.120
you can down that to some of those challenges.

635
01:44:12.130 --> 01:44:17.130
Just a comment on that. There's a huge difference between

636
01:44:17.150 --> 01:44:19.769
co-OP and and recognition and like

637
01:44:19.970 --> 01:44:28.630
and try. And that's something that policymakers, Ngos. adults need to.

638
01:44:28.650 --> 01:44:33.760
sit with and figure out when we're listening to

639
01:44:34.070 --> 01:44:36.619
anyone that we're not a part of the group.

640
01:44:37.110 --> 01:44:38.010
Yeah.

641
01:44:42.440 --> 01:44:54.009
okay, I think we just have, unless anyone wants to. More to respond to that question. Just one more question. I think it was you. Yeah, that was sorry behind you. yeah.

642
01:44:58.370 --> 01:45:06.010
from the I just want to. get it. I

643
01:45:14.020 --> 01:45:22.559
so  of manit is an instrument of states, and so on the

644
01:45:26.720 --> 01:45:27.560
routine.

645
01:45:41.840 --> 01:45:45.630
the due to all the

646
01:45:53.490 --> 01:45:58.120
almost the competitions. Please.

647
01:46:01.620 --> 01:46:29.380
 okay.

648
01:46:45.400 --> 01:46:57.200
this over. But I mean, I do believe that hegemony is never complete. There's always room for us to doing towards something right now. I think it's it's always important, for you know.

649
01:46:57.300 --> 01:47:06.019
among students, for young people also work with a somewhat older generation to see where we could actually push forward on a few things.

650
01:47:06.190 --> 01:47:10.390
But I think we also need to redefine on

651
01:47:11.120 --> 01:47:20.050
this motion of results as well. What do you mean by results? Is it policy, or is it being able to be part of a movie and community building? As well?

652
01:47:20.210 --> 01:47:28.009
Yeah, I know that that sounds that might sound like a defeatist way of looking at things, because, you know, community is a small compared to the nation state, and so on, and so on.

653
01:47:28.070 --> 01:47:37.199
But to sustain, I guess movement or inactiveness or activism in itself. and keep pushing forward

654
01:47:37.320 --> 01:47:55.869
is through social relations. It's through the everyday in many ways as well. So I think if we've sort of redefined and see results as community building from a I'd say, ideological point of view as well. You know, knowledge, production, knowledge, sharing, and so on.

655
01:47:55.960 --> 01:48:01.030
We can see, that is making something

656
01:48:01.090 --> 01:48:27.150
more progressive or changing something in our everyday life which is really important. been in this field way too long. It gets really depressing at times, you know. really really pressing, especially, you hold on hope to go. to say it is such an unequal, you know instrument, basically. And if you just focus on that and just push away what's actually happening in the field in the everyday, the communities you you really do is hope of things and

657
01:48:27.310 --> 01:48:29.839
comes again. So I I think

658
01:48:29.950 --> 01:48:33.549
you should really redefine on the critical bit on

659
01:48:33.590 --> 01:48:38.510
definition of results. I hope that helps yeah so

660
01:48:46.180 --> 01:48:48.460
quickly, because we need to finish soon.

661
01:48:48.690 --> 01:49:06.129
Yeah, I can't. I can't speak to your context in particular, but I guess, like talking to young people about what does change look like to them is really powerful in this in this kind of work and that and also like, what is the change that you're seeing from what you're doing, and like

662
01:49:06.270 --> 01:49:18.650
listening to those kinds of responses and and really valuing that that makes sense to them and trying to. think about, what else can we do to support this? Structurally?

663
01:49:22.430 --> 01:49:23.410
Okay.

664
01:49:23.560 --> 01:49:50.299
I will try to draw us to a a close there. Sorry if we didn't manage to have time for your question. I want to end by just saying Thank you very much to all of the presenters. it's been a really fantastic 2 sessions! which we're really pleased with, how? How that they've gone. One of the things that I will really take away, I think, from from hearing all of the panelists is

665
01:49:50.390 --> 01:50:17.810
how passionate you all are in terms of your studies, and and how one of the things that I'm really pleased that we've done is to platform those who are doing their Phds and early career researchers. I think that there's a real appetite for doing this type of research, and we can see that in terms of those who are coming up through the Academy. so that's been a really nice and really nice thing to take away from from this session.

666
01:50:18.180 --> 01:50:29.150
just. We're just going to monopolize quickly. Actually, well, just could I invite the person who is doing the distributed paper?

667
01:50:29.350 --> 01:50:30.930
Would they like to just

668
01:50:31.160 --> 01:50:37.639
quickly say to the floor like how you plan to distribute the the paper if you have copies, or

669
01:50:37.680 --> 01:50:40.449
and introduce the paper just quickly.

670
01:50:48.400 --> 01:50:52.900
or if you want me to do it if you want to let me know how you how you want to do it.

671
01:50:53.130 --> 01:50:54.550
Morning.

672
01:50:54.770 --> 01:50:59.260
So for the distributed paper we have the 7 printed copies.

673
01:50:59.570 --> 01:51:00.930
Then

674
01:51:02.220 --> 01:51:08.249
you are. Oh, brilliant!

675
01:51:08.430 --> 01:51:12.309
I wish for a result of me. But really

676
01:51:12.470 --> 01:51:16.660
I think it's simply our. Our study is about

677
01:51:17.110 --> 01:51:26.540
the investigation of. There's a role of political conversations in fantasy. In the

678
01:51:27.320 --> 01:51:31.440
this is a quantitative study involved in 1,000 by

679
01:51:32.060 --> 01:51:35.619
grades, 9 and 10 students all over the.

680
01:51:36.000 --> 01:51:42.909
with the distribution of almost 50 50 from. I mean public and right.

681
01:51:43.040 --> 01:51:47.459
So the bigger things are right-wing and property schools are

682
01:51:47.820 --> 01:51:51.740
lots of people, and prompts you for so long that it was nice.

683
01:51:51.980 --> 01:51:56.560
those in the it's out of standing. No.

684
01:51:56.950 --> 01:52:05.420
in private schools. So as for the promotion, it also has a relatively higher or digital pacific engagement.

685
01:52:05.850 --> 01:52:15.030
Although this is very marginalized in the in our measures, we also have very quickly higher civic engagement.

686
01:52:15.300 --> 01:52:27.489
He made the last 2 that move it in urban areas and do much literary in private school. So that is the many. although in the end of

687
01:52:27.730 --> 01:52:31.439
it is very much enough to the we of higher digit.

688
01:52:32.990 --> 01:52:35.760
Thank you.

689
01:52:40.270 --> 01:53:07.819
Just to close the the session. I'll just quickly say that both myself and Jackie Kenley have a couple of books out around these themes. You can just Google our names, and they'll come up. And Jackie is speaking on Thursday at a special event around her book. burnt by the title of the session, is called by by Democracy, so you can search an event bright.

690
01:53:07.820 --> 01:53:14.839
It's Thursday, 4 till 5, organized by Deakin downtown, organized by Ready.

691
01:53:14.840 --> 01:53:35.140
And then, if you're still here on Tuesday, I'm also doing an event organized. But I'll tweet about it. And it's an extended version of my paper that I'll present tomorrow. If you're interested in co-production and participatory methods. I'll be talking about about that, especially in in terms of youth participation.

692
01:53:35.490 --> 01:53:37.610
Okay, thanks. Everybody.