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okay, good morning. Thank you so much for being here. People who are in person and people who are joining us remotely welcome to our paper session. On addressing rising authoritarianism through sociological teaching, which really reminds me that teaching is always a form of public sociology.

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We're we're running today from 8 30 am. To 1020 Am. And this paper session is organized by the sociological teaching thematic group which aims to bring together international sociologists who have an active interest in researching the scholarship of teaching and learning, or, you know, focus on teaching sociology or just incorporate sociological insight into their teaching practices.

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and mostly we're about facilitating global dialogue among sociology educators. And today we have presenters from Hong Kong, Brazil, the United Kingdom, India and Canada.

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and I'd like to remind all presenters that they're invited to submit a short paper based on their presentation to the Isa Pedagogy series. We're doing a special issue based on the conference.

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So today's presentation order is the same as listed in the program. Each presenter has 15 min.

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Please hold your questions until the end of the presentation.

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And at the end of the session ideally we'll have about 30 min for Q&A. I'll be here in person and co-facilitating this session with me, I realized I forgot to introduce myself. Is Dr. Annette Tesley from the University of Calgary in Canada. And so Annette is online, and we'll be supporting the online. questions. And then I'm in person. My name is Katherine Lyon. I am from the University of British Columbia in Canada.

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okay, so

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we are going to begin with our first talk, public sociology in authoritarian China, collaborative auto ethnography about an Internet. Academic talk show on Wevo, by Ling. Tang, and life.

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Leafy, yeah, sorry, I, I practiced this before life. The young Wren, I do apologize

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 great good morning. Everyone. Thanks for coming this morning. Panel.

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So I'm lynn, lecture in sociology, that open you and this is Rennie, leafay, from University of Hong Kong. So public sociology. It's an academic action with the aim of sustaining and developing civil society via making sociological knowledge more accessible and collaborative. Similar missions were shared by feminist ethnographers. This presentation, it's about a feminist public

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academic talk shows and sociological practice on the Chinese social media of Way board, the equivalent of twitter. We present you some epiphanies from our three-year collaborative auto ethnographic experience, the auto-ethnography. It's mainly about how I somehow accidentally become an crowed and crowed academic influencer and public. So

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sociologist on Wadepool, on since 2,019 I've been producing different academic talk shows, with rather good receptions in total 18 episodes with almost 3 million views. Meanwhile we come from censorship, self-censorship, and cyberbully, however, more difficult it is, the more meaningful things are so ready. My collaborator chose to study sociology in Hong Kong after watching these videos.

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So now she's one of the 13 volunteer collaborators that I have will present to work in a slightly more creative format, focusing more on storytelling and emotions rather than sociological theories and academic analysis

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which is in line with the feminist ethnographic practices. So I hope you all enjoyed this journey as much as we do.

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Thank you. In a winter of 2019 I found myself trapped, trapped in a huge competitive pressure and of high school trapped in the mythical narrative of Chinese education that, stripped for the great rejuvenation of the Chinese nation, I could not understand what my education was trying to give me, and I was stuck in my life.

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It was also 2019. COVID-19 swept China and the world in order to follow information about COVID-19, I started to use Weibo.

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It is a space where an evidence could save health from others where they ran out of food medications or were broadly transferred to fountain shelter hospitals.

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however, some of these requests for help were banned, articles suddenly disappeared, cutness, people underprivileged and privileged were treated unfairly. Many voices disappeared.

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continuing, reciting the hollow and flattery words in the subject of politics. In my high school I felt that I spent many years learning my mother language, and then I was taught to other silence.

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At the same time the intense competition is crashing me. I could still recall one evening when I tried to kill myself on the third floor of the school building, due to the huge pressure, my teacher, that said, Don't cry. Vulnerability is not conducive to your success. Be tough.

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even though it's been 3 years ever since I could still feel sufferings vividly for countless moments I was on the verge of collapse

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in China. Sociology is a subject exclusive for tertiary education. The Chinese High school student. The access to information about sociology is constrained by their class. The type of schools they attend may be local, school or international school. Of course, international school, heavy assets to sociology, and the area that they are based at may be first year, cities, second, tier cities or third tier cities.

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Public sociology online may be the only access to some of them, especially from thirtieth, third, second tier, 30, and rural China, to learn what sociology is.

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and thanks to mysterious fate. One day on Weibo, the Chinese social media platform, and encountered a talk show named Xiao Shujon, Academic Bird.

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That episode about COVID-19 featured co-founder sling Veronica and gate speaker, Professor Mon. Binton.

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for me. It was like seeing the light outside of the cave for the first time I suddenly realized that people could view the world in another way. Critical, compassionate, and empathetic.

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I almost watched every available episode. I was struck by the conversations. Even if the speakers were so far away from me, I began to see structures behind individuals and got to understand the sociological perspectives that said, I started to understand my own sufferings and PIN.

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I also found links to a board through Sierra Leone

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one day with courage, I sent her a private message to to deliver my appreciation out of surprise. She did reply, she did not reply much, but she said, she will read net messages and be there. Since then she became a tree hole for me, accompanying me for almost a whole year, until my fennel entrance examination.

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Since its introduction to China, the Internet has always been a contested place for political and cultural contentions that have given rise to online activism, labour issues, green issues, gender issues and limited reports of social movement. Of course, that are the sharing of everyday life.

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There are 2 sites to Chinese social platforms. On the one side they comply with the capitalist demand for expansion, commodification just like Twitter or Facebook. But, on the other hand, they succumb to the ruling of authoritarian state which enforces censorship and tight control of information.

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In autumn, 2,019, I started making those academic videos with another Ph. D researcher as really just mentioned. It was really to our surprise that our extremely long videos, like 30 min to an hour long videos, would be so well received in the era of Tik Tok, with short videos. After a year the number of followers that I personally have rose from 300 to 8,000 now slightly more than 24,000.

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I feel a bit uncomfortable. Maybe I stew am, because what does it mean to be an influencer sociologist?

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Some Pr. started to send me inbox messages about their products, Netizens at me to forward their tweets, especially those seeking for help. I have no means to validate them. I also started making friends with other influences, some of them specializing in political commentary, some books sharing some music and lifestyle. But we have one thing in common, though where major social issues happen, we come forward care and engage in hashtag activism.

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According to wayboard data, more than 80% of active users were born after the 1990 S. It's not a surprise that most people I met around my age, or even younger, like Granny, but I did not expect that the project would make such a significant educational impact on some young audiences. I knew the moment when Rennie sent me the inbox message that I do need to reply.

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I felt myself being actually seen for the first time. Not, for I am a useful tool for examination like my high school, not for how successful I am in the National College entrance examination system

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sociology just happened to me in this vast ocean of digital data.

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What's the luckiest is that I did come to Hong Kong to study sociology at medling in the physical space. It has a life changing influence for me.

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although structural province are still there, and not left there to only cry alone, I gradually nerd some sociological terms to explain the structure and my own thing. More importantly, I understand that tears could be our common language. We can all connect it with vulnerabilities.

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I do not expect that influencer would mean influence in its literal form. The little girl who was in Spa. But our video really made it to Hong Kong to study sociology. At the time I was doing my first postdoc in Hong Kong, a place where my academic journey began. I told Ronnie that Hong Kong is going to work some directions. I can't predict complex social tension schedule. It's a place where neoliberalism meets

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post-colonialism and where political illiberalism meets the extreme form of economic liberalism.

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I don't know what types of academic training we will be providing, after the passing of the national security law tuition fee for maintenance. Students also rise so much that her whole family can easily buy a nice flat in citrus and province.

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Yet I come back to Hong Kong at the time from U. K. Because I wanted to be an unground public sociologist in China. I want to participate in the making of actions, but not analyzing them from afar. Luckily I got the funding to do another project as my second postal. So in September 2021, I officially launched another show of cart, forest, and trees, paying tribute to L. And G. Johnson's work.

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However, after, however, coming back also means being closer to tangible, invisible, political danger. In authoritarian state feminist journalist, punctuating was arrested labour activists. Phd Scholar Fung, who I used to work in the first post of disappeared. Our first episode was meant to be a Baussian in her iconic me to case against

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on CCTV. Hosts, Georgian. But, however, after we record the first episode, I myself was banned from speaking for 2 weeks on wave war, because I supported her.

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I immediately dropped the topic, changing it to a more seemingly protein-code, a political subject called Music and Sociology. After that we discussed, like other issues like family film TV shows from sociological perspective. However, these topics, even though they follow like heated debate at a time. But we have to jog a lot of more dangerous topics, such as Covid

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in a small volunteer group of tenantial jamling.

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Many of us have never actually met, but we read, discussed topics and produce sociology videos together as a safe and small space, a space for civil engagement in a tenderest and feminism way, resisting the authoritarianist, authoritarianism system that is becoming more and more repressive.

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But what's a feminist

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public sociology practice? Does it mean that it's a public sociology project that mainly concerns the feminist issues? We did it. But it should be more than that, we comfort and consult each other during strict lockdown, covid-related tragedies. And of course the white paper movement against the covid restrictions.

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Mel and Volunteers said that this is the only safe space for them to discuss those topics. I prioritize my participants. Emotional well-being more than the productivity of our show exploitation is too common a topic and a problem in digital labour and labour for love

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rather than get it, bring more followers and becoming more influential. I want my project to prioritize people who work for it. It's first and foremost a feminist community where we help and support each other as a feminist lithographer. I consider everyone my collaborator, but not just volunteers, whose voices I will reproduce into academic publications. That will only benefit me then. Therefore it's so important that Rennie is here with us today at Isa.

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I remember clearly how we collectively discuss every episode, sometimes when episode was actually first initiated by other members. Even random ideas and words could all be valuable. Ling always gives us a lot of support and encouragement. Thus for us the processing of producing a whole episode is much more than a task or labor.

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Instead, it is collecting the touching and meaningful moments throughout the production process and converting our sincerity into each episode. I could still remember the Russia Ukraine war episode in March the twentieth 21,

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after the full outbreak of the war. It was so clear that the world was falling apart.

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Lin invited her friend, who is marriage to a Ukrainian as a guest. The other guest is a Phd. Researcher, specializing in feminism and war. However, the night when the video was released on Weibo, it immediately received 200 retreats for criticism, many of them in cyber, bullying fashion, attacking Ling and other guests.

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The mainstream narrative in China is to stand with Russia Ling suffered a lot.

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I was lying on my sofa at the time, my whole body shaking the comments and retweets expanded so fast. They call me American dogs, colonial person and, etc. I quickly created a zoom link because I need to be with my volunteers together. I can't make a decision. By my soul, I did not dare to tell my guest, speaker friends that instead of raising fans for Ukraine. Our episode invited only cyber bullying.

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We deleted that episode in 3 h. I could not stand and can't bear the consequences. Scholars were fired by universities in Hong Kong, after taking crow temporary wrong, political stances. My world just fought part ironically. The wayboard Pr at a time contacted me, saying that your video is really great, and it has received loads of attention. He then asked me to always inform the platform if we are going to release another episode

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when we were in the zoom, conversation volunteers comforted and linked together. I also quietly tapped the work hog on the screen. I looked at Ling. She is still project leader and teacher.

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However, I felt so strongly about our common vulnerability, these fears were so real, the virtual hug was as tight as it could ever be. It was also at a sudden moment, I came to realize, doesn't they seem to be the feminist education beyond our fears and tears? I also felt a strong connection which never happened to me before

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from vulnerability. Is shame in my high school. Be the strongest person to that moment that wet through our fear and vulnerability together. I suddenly understood that, said in Butler, without grievability, there is no life, or rather there is something living that is other than life.

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This is exactly the sociology education which healed me and saved me from high school till now. At the very beginning.

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I'll always be grateful for the special encounter, public feminist and for of care. Thank you all. And this is our presentation.

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Thank you so much. That was very inspiring.

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Our next presenter is remote. So I'm just going to set that up.

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Amurabi Oliveira: I'm here.

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Okay, thank you. I'm going to stop sharing so we can see your slides. Hello!

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Amurabi Oliveira: Hi! Hey?

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Amurabi Oliveira:  Can you see me? Yes.

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yes, and you should. You should be able to share your screen.

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and I can share it.

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Amurabi Oliveira: Yep.

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okay. So our next presenter is Amarabi Oliviera, from the Federal University of Santa Catarina, Brazil, and their virtual presentation is entitled Authoritarianism, Education, High School and Teaching Sociology.

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thank you.

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Amurabi Oliveira: Again.

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Amurabi Oliveira: thank you very much for the opportunity to be here. even that, just our remote presentation. right now I'm in the Uk. In fact, not in Brazil, but even that it works a little bit.

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Amurabi Oliveira: Well, I need to introduce myself because before becoming a professor of sociology at the University of Santa Cruz in Brazil. I was also a teacher's psychology in high school.

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Amurabi Oliveira: so it's helped us to reflect in some points. And what happened Brazil, in the last 10 years at least. So in this presentation, I'll be focus more specifically in this movement the college school for parties that raised in Brazil, 20 years ago, but become more stronger in recent years.

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Amurabi Oliveira: and how it connects to teaching solid and what to happen. here in my country.

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Amurabi Oliveira: So

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Amurabi Oliveira: just to contest slide better One of the concepts that don't work here is exactly the concept of that's true.

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Amurabi Oliveira: more specifically, the relationship between the posture of er and education. this concept became more popular, especially after the Don't triple action, and also the Brexit movement here in here

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Amurabi Oliveira: and to summarize. we can say that the era put the personal opinion, the personal positions.

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Amurabi Oliveira: just an a and a better position than the facts or the scientific evidence.

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Amurabi Oliveira: But in the field of education I think that the main point is the post- era. brings a question.

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Amurabi Oliveira: Who can decide what the teachers can teach.

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Amurabi Oliveira: present the truth

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Amurabi Oliveira: in other terms, we can say that the post of era is in the center of the cultural war in terms of education. Of course, this is a trans national issue that happened in different countries, different regions right now, I'm trying to conduct a research comparing Latin America and Europe more specifically.

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Amurabi Oliveira: But I'm in trying to figure out, what is it? Specifically in the case of Brazil? What happened in terms of the transformation of the aspect, but also the educational aspects in the recent years that

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Amurabi Oliveira: can that can help us to understand what is this specific

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Amurabi Oliveira: in Brazil.

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Amurabi Oliveira: the impact of the posture of er and the educational field

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Amurabi Oliveira: but I think that it you can see the images just in the right side something that has happened also in the Us. So just to show that it's a

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Amurabi Oliveira: transnational, we should not only a local issue, how it affects the education, and of course affect the more in in the most even more specifically, the teachers that teach social studies, such as science in general and sociology in particular.

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Amurabi Oliveira: Well.

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Amurabi Oliveira: one of the things that is also relevant to highlight. It's what happened in Brazil after the Presidency, our elections in 2,018 when the was elected President in Brazil.

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Amurabi Oliveira: Of course there is a huge background before it, like the rise of conservative movements. After 2,013 when it happened, a large numbers of brothers in different cities in Brazil, against the work party in Brazil.

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Amurabi Oliveira: That at the end after 3 years, in 2,016 happened. They teach more of the former President Juma himself.

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Amurabi Oliveira: and after that began the the term of Michel temer, the former Vice President.

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Amurabi Oliveira: What! How it connects with what is happened to Brazil right now? in terms that

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Amurabi Oliveira: with this protest that begin very in in somehow very progress. When I begin to review the literature, for example, many scholars were very excited about the progress of how they began, because it seems that the people against the streets, and we have the movement that begin to compass the how the public transport works in Brazil, etc. But at the end

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Amurabi Oliveira: the right wing politics

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Amurabi Oliveira: could use better all these movements that was happening in Brazil at that moment, and Mars specifically they use better the social media to spread the message in different groups in Brazil.

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Amurabi Oliveira: And we can say that many a conservative politicians in Brazil they get more visibility after this protest that also includes, and some of his supporters that include also his sons. that are are also partitions in Brazil.

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Amurabi Oliveira: and beside that, the movement is called sympathy. Do you know, later in translation, it's school way for a party became more visible. This movement was found in the end to 2,004, but initially was a movement very focused in the fight against match season in the schools.

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Amurabi Oliveira: But after that they move for another kind of agenda, especially after all these movements in Brazil, and after disabled another election in 2,018 they became more focused in the moral agenda, especially in a fight against

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Amurabi Oliveira: what they call it gender ideology

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Amurabi Oliveira: include the

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Amurabi Oliveira: the first presentation show a picture of Oh, Judith Butler! And when she did, Butler was in Brazil 6 years ago. there was a huge movement from people connected to this movement today. School with a party this image right in the the right. I think that you can see

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Amurabi Oliveira: But what you can see is that that image on fire This image had

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Amurabi Oliveira: had with the image of Butler because was a protest against her, against her presence in Brazil, because this movement understand that just Butler is like the main reference in terms of gender or geology. Some of them was screaming burned the weeds that they? What? Something very, very

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Amurabi Oliveira: a specific of

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Amurabi Oliveira: so just to understand better as a total, the movements go for part of us. Foreign almost 20 years ago. but they change with the time. And what is more relevant is that they focus in, say that

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Amurabi Oliveira: teachers, in fact, they're not interested in teach, but in doctrine they are become indoctrinators in these schools. This is, it's something very interesting how they move to a moral agenda and become the teachers like in doctors. In this aspect.

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Amurabi Oliveira:  what is interesting to focus in person, in sociology more specifically well. just to contextualize very quickly for all of you in so solid became a mandatory subject in that education, and

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Amurabi Oliveira: 2,008. But after a national reform this national reform happened 6 years ago. nowadays. The only Portuguese mathematics and English are monetary subjects in our secondary education. But of course, many States in Brazil. They keep sociology as a mandatory subject.

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Amurabi Oliveira: but, on the other hand, many other states create new subjects with different names, and this is our little translation, but a subject that was creating in Rio that it would say, what is going on up there. So for some State that replace sociology for this kind of soap. And there's something very curious.

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Amurabi Oliveira: this is I just wanna highlight that that's on sociology. It happens in very different levels. In the First Level. We have this kind of movement, the Movement school of a party that is focused to conduct many kind of negotiations against the teachers. In some case the teachers are just fired from their Schools special in private schools. last year happens to something very

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Amurabi Oliveira: It's strong in Brazil that can have a great visibility in our community. that image that we are seeing right now. was a task that a teacher prophet at to of sociology, of conduct in Brazil. And so Paulo? And was a simple question. They are just great

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Amurabi Oliveira: signs. The violence that the the police can do sometimes in Brazil, and for that reason he has a lot of denotation against him, the accusation that he was indoctrinating his students. So he was fired from his school.

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Amurabi Oliveira: What is my point? In fact, my point is, how can we, or how can we try to? How can we understand? Can we understand this movement.

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Amurabi Oliveira: How can I understand how it operates? And I think that it's a very interesting question. The first point is how they transform scientific positions the knowledge that we accumulate in the field of sociology, and something that they understand. So opinion at something that is equivalent is equal, a personal opinion, so they say, no, the teachers they are not teaching when they criticize the capital is

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Amurabi Oliveira: when they talk about on those search topics as gender and sexuality. They are just showing their own personal opinion. This is not knowledge. This is not science. I think that is the the main point here. How they try to transform how they try to put in the same level. scientific knowledge and personal opinion.

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Amurabi Oliveira: The second point is how this movement can work in different directions is special for the new bills. And so, and with the support of some Federal deputies and other law, all kinds of lawmakers.

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Amurabi Oliveira: it's how they try to to put not only their terms, but to take off central

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Amurabi Oliveira: terms and categories in terms of sociology.

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Amurabi Oliveira: especially the gender. I think that the gender is the main topic they're trying to fight against.

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Amurabi Oliveira: And if you read all the new Brazil learning standards, for example, you won't see any reference to gender right now.

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Amurabi Oliveira: because in the first version they have a lot of reference, as gender is a syndrome shoes for teaching secondary education in Brazil, especially in this field of social science, but the different versions of the personal learning standards. When they were approved they get to the again more action from those Federal deputies, those lawmakers that support this movement.

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Amurabi Oliveira: So what I want to say to simplify is that

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Amurabi Oliveira: the main strategy for these groups is to

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Amurabi Oliveira: try to delegate in the public is fair. What the teachers do, what did you start teaching, and how the scientific knowledge and the scientific concept from sociology.

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Amurabi Oliveira: I consider just personal opinion.

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Amurabi Oliveira: and the second one that I think that is more elaborate. It's how they gain the support for the law from the lawmakers to take off

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Amurabi Oliveira: all this central concept of the sociology and the Socio-science from the curriculum.

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Amurabi Oliveira: or in it. That also has a very complete impact. Because

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Amurabi Oliveira: if the if the gender, for example, is not in the curriculum, and some teacher decide to teach

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Amurabi Oliveira: something related to this topic, it's considered a key at the case of indoctrination, because they are trying, because supposedly, the teachers trying to teach something that is not mandatory for this subject. It's not mandatory, for this is

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Amurabi Oliveira: secondary education, for example.

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Amurabi Oliveira: and more than that, they are.

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Amurabi Oliveira: they're make it a new kind of taboo or in order teams. I kind of of educational fears. Some teachers, they told me, you know, feel to work like they really avoid some topics because they are afraid to have some kind of the notation against them? from the families or the schools?

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Amurabi Oliveira: The last question that I make it that, I ask is. what can we do?

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Amurabi Oliveira: I think that it it. It's something very complex. The first point is, how can we organize and different level from academics associations, but also from professional associations, and how this 2 different level can work together and try

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Amurabi Oliveira: to guarantee the autonomy of the pedagogical to me. For the teachers, not only to teachers, not only the teachers in general, and the second point Brazil. It there is. we have a Federal government in Brazil.

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Amurabi Oliveira: So we have a huge challenge in terms of curriculum and Brazil. Right now we have a huge disputes in different states that try to guarantee the space of sociology as a monitor is subject in the secondary education. We are trying to revocate right now the last

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Amurabi Oliveira: reform that happen in secondary education, Brazil especially to guarantee the space of 40 subjects as sociology, philosophy, and our subjects as a mandatory subject.

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Amurabi Oliveira: Well, I think that my time is up like I don't have any time, but maybe in the in the moment there that we have to dialogue and make some question. Try some questions. We can dialogue better. So that's all. Thank you very much.

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Thank you so much for your presentation. And I really appreciated the the national context really makes me think about my own teaching context, and I'm sure that resonated with a lot of people in the room as well.

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 could you please stop sharing your screen

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because we are going to transition back to.

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Okay. Oh, I am sharing this.

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Okay?

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Ok? So next we have Jake Soloay Costello from University of Nottingham in the United Kingdom.

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Good morning. Everybody colleagues in the room and around the world. I'm Jake Salloway Costello. I'm an assistant professor in Public health nutrition and health promotion at the University of Nottingham in the Uk. And before I start my presentation I would obviously like to make to make call to country and recognize this space now known as Nam. Melbourne or Nam, as the unseeded lands and waters of the Cullen Nationwide, and and Jerry Wyverang Peoples of Australia.

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My presentation today is entitled Disrupting Colonialities of knowledge, learning, and teaching sociology through immersion in social food movements, and this very much refers to coloniality in the greater sense of the word, not a settler, colonialism and imperialism, but rather coloniality as a form of ownership or falsehoods of ownership, and in this case, who owns knowledge, and therefore who has the right to own to use it. And I think thinking about colleagues in the room. This resonates with many of the things that we're talking about today.

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I teach in a nutrition department. So I teach nutrition and dietetics courses in the Uk. These are both statutory, regular regulated programs because they're health professions, and we are required to teach both professions about the sociology of those disciplines in most universities.

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That's a 3 h lecture throughout an entire 4 year, honors degree. really insufficient. And so my university was the first in the Uk. To invest in a specialist to come in and teach it properly. So I've had a real opportunity to to make a difference in in this field.

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to give a sense of the work that we're doing here. Nutritionists and dietitians, professionals who support you through your literary nutrition with food

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highly problematic. Most of the literature in this area about power dynamics between nutritionists and the people that they work with does come from the medical professions, doctors, nurses, and the like. But ultimately what we see in the field of nutrition is 3 very core assertions, and you'll see this, whether you go to see a nutritionist in consultation or in public health nutrition, or if you go and see a nutritionist on social media. Firstly, the assumption that the nutritionist

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knows all. If I understand the nutrients in your body, or they must understand your body, and what you're going to do with it.

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which is highly problematic, because, of course, they don't know you and I always give the example to my students. I have a Ph. D. In public health nutrition. But some of you will notice that I am rather rotund. If we knew everything about nutrition, then that wouldn't be the case with it. The diet is so complex, and nutrients are a really only part of the story. This is highly problematic, because it results in an assumption that nutritionists, if they know everything about nutrients. They know everything about your health.

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That means that they can make big decisions. And we call this epistemic authority, which in the nutrition professions is really high. The assumption that if you're a qualified nutritionist or dietitian, you know everything about everybody's nutrition, and they don't know anything meaning that they have all the power to tell you what to do. And that's

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really, really problematic, as some of this literature at the bottom notes, because those of us that work at the intersection of food and sociology understand that the future of food is inherently social. And today on Earth we're going to produce enough food to feed 3 times the human population. But at the same time some 200,000 people are going to staff to death this morning.

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There is a massive disconnect between the organic nature of nutrition and the sociological interpretations of nutrition. If we want to build a food system that works for everybody, it's got to be democratized and participatory. And increasingly, we're trying to find ways of making that happen.

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there aren't many solutions at the moment. We have lots of kind of disparate ideas about how we're going to get more people's ideas involved in the food system. But they're really weak. I, my own work is ethnographies with food banks, soup kitchens, food activists.

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and we think this is a good start. But it's not the whole solution. We could have a food bank in every town in the world, and it wouldn't make the food system entirely participatory. But what we do understand is that that epistemic authority, the idea that the nutritional scientist knows everything is highly incompatible with the fact that we need to build a food system that works for everybody. And I saw, I thought, given that my role as a sociologist in a nutrition department in the Uk is entirely unique.

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That is no other university that has invested in it. Yet we hope there will be in the future. I thought that I could use my teaching my sociological teaching to disrupt that coloniality of knowledge. And so what I'd like to share with you today is just a case study of both the module that I developed throughout the pandemic and started running this year, and particularly the assessment that we're using to try and disrupt those colonialities.

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So I was commissioned by the University to To develop a new module, I think in other context, we call it a class or a course like a series of lectures, a unit. And this is a 20 credit module in the Uk. So it has about 50 h of teaching classroom based teaching. It's called Food and society, and it's a full year module. So it's taught in the autumn and the spring semester.

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and I teach it as a a split focus. So the the autumn semester is taught as food and social thought, and it's a session by session showcase of social theory, and really, really mindful of conversations that I had with Shannon and other colleagues at the Forum of sociology in online. A couple of years ago I was really determined that this shouldn't just be. What did Mark sink? What did Durkheim think?

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And so I worked with 2 of my colleagues who are not social scientists, but really do care about this work, and we learn with each other what ideas do we care about. So the first 5 weeks are focused on classical theory, Marxism, functionalism, that kind of thing. And the second 5 weeks are focused on contemporary ideas. So we have a session on indigenous sociology, black sociology, sociology of veganism, and sociology, of family dynamics.

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and these are some of our teaching methods. I teach very, very small groups. I'm really privileged to work at a university that has strict caps on numbers. And so the the session here, the famous banana exercise and teaching parson and functionalism the idea that if all of our social institutions are well connected, they will hold up the food system, get the students moving together, and all falls apart. and at the bottom here teaching Goffman's dramaturgy. So we get students doing food, tasting exercises to think about how we eat differently, offstage front stage or that kind of thing.

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and in the second semester they then study food and social action. We were really determined when we developed this module from the beginning. We want to disrupt that coloniality of knowledge.

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What we don't want in the second semester of this module is, how do you, the Nutritionist, make a difference? But rather, how can you support people who are already making a difference for themselves? And so the second semester is a showcase of social food movements that are going on in the Uk and around the world we learn about. These are examples of, we have a session on freedom, religion. The photo at the bottom is from our community Ifbar. So on the day before Ramadan I developed a session with some of

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my Muslim students, and we got everybody cooking Muslim foods to talk about the value of community Ifdar and how Muslim ideas bring people together around food. The top photo is a session on a food waste redistribution. So that meal it's a questionable garlic. Bread. I understand it was made entirely from food destined for waste. So we're thinking about food salvages. These groups are doing amazing things. They are the future of the democratic participatory food system rather than teaching my students. How are you going to democratize? We say.

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how are you going to support these groups that are already doing it for themselves? And you'll notice these are quite kind of a hands on kind of exercises. Half of this module alternating weeks is taught as what we called fractures, and so we have a a large business and nutrition department. We have a large home economics kind of food kitchen.

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And so we have traditional extra slides, aims, objectives, learning objectives, all that kind of stuff, and we just make a meal while we're cooking and talking. And so we try to get really hands on, make the food experience real for these students that when they go into the world the sociology is not just this abstract idea. It's something they can really grapple with.

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How to assess this

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was really challenging and we wanted to make sure that again it wasn't just a sort of tick box exercise of did you learn the theories and the ideas. And so we do something a little bit unique. My own research background is ethnography, and my my doctoral dissertation was a ethnography a full year living with food activists. So going to soup kitchens and working in food banks and dumpster diving and all that kind of thing I love to. I learned so much about those people and what they can bring to the food system. I want my students to do the same.

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My students are challenged through a 3 part series. It's a patchwork assessment. So they have to go out into a community organisation in the local area. And I'm going to share with everybody. one of the resources that we we produced for doing this happen they can choose anything that they want. They can go to a soup kitchen, a food bank, a community cafe, a social kitchen, a social supermarket.

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anything where people are doing something for themselves to make the food system work better, and the student is encouraged to go. They must reflect.

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We asked the students initially. Please go and observe some of these organisations you might have to contact in advance some. You can just walk in and and see But go, reflect, feel, just. Don't think about the nutrients for a day. Just go and experience the food system for yourself and see what people are doing. So they go to these organisations. They are encouraged to take photos, not photos of people, but voters of food, the settings that kind of thing.

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and they write an 800 word ethnographic reflection really to encourage them to engage with their emotions around this. We don't want health professionals that can't think like people. And so we want to encourage them to emote as they go.

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They then used the theory taught in the first semester to make sense of what they saw in that situation, and we encouraged them to write an 800 word patchwork on using either classical or contemporary ideally, both to to try and compare and contrast

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according to those theories we learned last semester. What did you see at the Food bank. What was its social function? What value does it have?

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And finally, they write an 800 by patch on. How can you make a difference? But not. How can you? The nutritionists, go in and control everybody, as so often tends to be that epistemic authority? But how can you help support, grow, strengthen, and I'm really interested in. How can you protect these organizations that are so vulnerable that make such a big difference?

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And I was really impressed with some of the outputs of this work. I just wanted to share some photos with you. All of the photos and the words here are shared with the permission of the students that they concern.

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So at the bottom, Anna, the first one here she went out to Bulwell Community Garden, near the University campus, and she was quite surprised to find that in these settings of food doesn't just mean literally eating. It means creating space, for you can grow it in the first place. So she got involved in hands on agriculture.

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Anton was making jacket potatoes about potatoes at a very similar event, and on the far side Maisie went to a community cafe in urban areas.

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the top half here. So I wanted to share some words with you. about these students and how they how this exercise disrupted that coloniality of knowledge. Rania went to queens. What community cafe, and in her ethnographic writing she writes, coming from my background, and Asian woman extended families are very tight-nit. We often live together. I found it really difficult. I imagine my grandmother, who I live with, and I'm really close to what if she was in that situation.

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This is cocoa. Cocoa is from an Italian background. and she also was thinking about her family as she was reflecting.

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knowing that people, whether lonely, deprived, or mentally struggling, they have somewhere to go, and they are not alone. That is unique and special to me. I started to tear up. I felt miserable, and I felt really disappointed in myself that I don't volunteer enough. I don't dedicate enough time to helping others.

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After hearing that, Barbara, the woman that was running the center. Talk about how the garden has helped so many people with their food and nutrition! I immediately asked her if I could come back tomorrow.

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And Tom, Tom, I really like Tom's example, because it's very positive. And Tom, he went, and he he was growing. this is a community orchard. So it's in. you wouldn't recognize it from the photo. But it's it's in a really built up skyscraper kind of area. And they've got this disused patch of land, and they're turning it into a community orchard for people to pick apples and pears. And he says, after leaving the garden, I felt really fulfilled.

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I felt that for once I'd done something to benefit others. As a student living far away from home, I often find myself being selfish. You do things for yourself all day. Every day after the visit I felt amazing. I'd helped others, and I stepped out in my comfort zone to meet some new people. I think these stories are really nice examples. They're highly anecdotal, but they are sociology happening, humanizing. No, students.

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I I won't read all of these out, but I wanted to also recognize that there were some really interesting moments of joyful surprise

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where I've been reflecting on this exercise, and what disrupting those colonialities of knowledge means to me. I think a lot of the really interesting moments are the surprises when my students go into these communities. And there's this moment where they realize, oh, my God! These people know so much about nutrition, but they don't have a degree in it, and some of these substitute surprises are really nicer. As an example, where a student was working with Mr. Mohammed during Ramadan. It was. He was a volunteer of this community organization.

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and they were surprised that he didn't feel he didn't feel like a victim. He felt like he was part of the system of change in the food system.

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Many of them were really surprised at just how positive these spaces were, and this comes through really, really, strongly, and their effective writings. They thought they were going into these shameful, stigmatized places, but when they got there they were delighted to find they're full of community spirit. There's lots of good people doing stuff to democratize the food system.

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And I like this, quote it highlighted to me the importance of community organisations, and how much of a difference it can have on people's lives. And so what we can see here, I think, is the disruption of colonialities of knowledge. The students go out and they see for themselves that people can make a difference.

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Maybe their role as a health professional is not to be the difference, but to support the difference

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in terms of what this resulted in. It meant that 100% of my students in this cohort had an exposure to a social food movement. This might seem really inconsequential, maybe to some people in the room. But for us this was a really big deal. We tried to encourage them, as I'm sure you did with your own students. We try to encourage them. Go, get some volunteering work, get out there, meet real people, and they're often very hesitant. They don't like doing it. So by making it a one off exercise that they have to do for their assessments. It meant that they all got some exposure.

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When I developed the task, we told them, please go out into the community and witness, observe, reflect, feel, stand on the side, and watch from the outside in. And we didn't use words like volunteering. So I'm really surprised to find that 86% of them did. And they wrote in their reflections about how they got involved, and they got doing some cooking, and of that number approximately half went back into regular volunteering posts, even though we only asked them to go in for one day.

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What this means to me is that that epistemic authority has been in these students. So it's a small cohort, but it's been broken. And what they're seeing is that critical consentiisation through community affect. They've seen that communities are doing something for themselves, altering their role as a health professional. My role is not to change people's lives, but rather to support people with the change that is already coming from society

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in terms of where I think this has value. this assessment, the marking of it.

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His writing, the marking rubric, was explicitly designed against right. Mills works from the sociological imagination. So it was a rubric that was conceptual as developed to reward students who had developed their sociological imagination rather than the sort of arbitrary things that we often mark.

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It was great to see that so many students were able to create these opportunities for themselves, and how excited they were about it. They really got into it. I was surprised by that, and I think that this has real interprofessional transferability. I appreciate that not everybody teaches on sort of vocational courses like I do, and but I think this would be appropriate on any sociology degree, going out for the day and spending time with people to reflect from an ethnographic perspective has been a really powerful exercise.

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The one challenge that we would like to work with in the next iteration of this module is our scope of practice. So for nutritionists in the Uk. Their scope of practice what they can and can't do legally

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has a very well defined section on what you can't do, and a not very well defined section of what you can do. And we found that our students in that final section of the assessment on, how can I make a difference? They really struggle because there's a lot of information on what you're not allowed to do, and almost nothing, and what you can. So we're thinking that we'd like to develop some kind of a resource to get them supported. Thinking about that in the future

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I would encourage anybody that wants to use these ideas to get in touch. I found that by getting my students out in communities they found a better epistemic balance. My knowledge, their knowledge. How can we democratise the food system

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using the 2?

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Thank you for listening to my presentation. And I also have just to to explain.

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to get the students out there in these community groups. we sent a student. We we paid a student over a summer internship to go and visit some of them in advanced kind of step through the door, and then some of the students also contributed to our Social Food guide after their visit. So I printed off some copies to hand around for anybody that would be interested in learning about what my students are doing. Thank you for your attention.

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Thank you so much, Jake. That was.

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I hope you published that as As a subtle article, and then also as a set of modules that would be so wonderful.

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I'm trying to determine. So I believe our next presenter is remote.

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Ashla tendon, are you online or in person?

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So I'm not getting a response. So I think what we will do if it's okay with Denise is that we will move on to our next presentation, and then I'll loop back just to check.

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Yeah, okay. And that says online that she doesn't see them as well.

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Okay. So next, we have Denise Humphries from the University of Manitoba, Canada.

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who will present responding to survivors confronting epistemicide in genocide education within Canadian post-secondary institutions.

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Thanks. Everyone for what you've shared so far Jake your presentation was actually, really timely, because a lot of what I'm evaluating is like community engagement within courses. So hopefully. Now, you have some examples to think about in the back of your head. So that was kind of perfect. So.

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okay, so thanks for having me here. Thanks for coming to this session, and for all of you who shared, as you can see, we just kind of. I was going to introduce my title, but you can see it there, so I'll move on.

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I'm sorry to have misled you in the original title. It was

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Originally I was going to do North American post-secondary institutions, but I narrowed it down to Canadians. So that's just how research goes sometimes.

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So first, before we begin, I'd like to forewarn you of the nature of the content in this presentation it addresses the heavy subject of genocide.

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and if you need to take a break at any point, or have another action to take that supports your well-being. Please do I put some sources of support listed on the slide, if those also might be helpful to you. The first 3 are Canadian resources, and the last one is an Australian resource. I found there are also a few special purpose rooms located in the Mcc. That are listed in the Iso booklet that may be appropriate for you if you'd like a dedicated space to process.

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So next I will move on to territories and introduction.

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this morning we started this session on the cooling nation, where in Jerry we were on land that we're on right now. So in my presentation, I would also like to share with you a bit about the land I have a connection to. And also this research.

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I'm from Saskatoon, Saskatchewan, Canada, and on this map you can see where it is located on Turtle Island, which is what some indigenous peoples where I'm from. Call North America. The land I live on is on Plains Cree Territory, the homeland of the mete, as well as Treaty 6. Territory.

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 I'm also a master's student in sociology and criminology at the University of Manitoba, which is on the lands of the Anishinabek, Korea, Ogree, Dakota, Denne, and Metis nations.

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and on the territory of Treaty One and the Manitoba Act

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I only have these connections to these lands because my Ukrainian ancestors were active participants in clearing the plains, contributing to violence against indigenous lands and peoples, and still contribute to upholding violent settler systems.

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For me to turn to my treaty responsibilities such as those in Treaty 6 would mean contributing to land back movements, to fulfill responsibilities for things such as sustenance, health, and education, that are deeply connected to this project aims to contribute to knowledge on the connection between genocide education and Canadian post-secondary systems to both treaty responsibilities and social responsibilities based on indigenous laws and Turtle Island for the potential enhancement of this connection.

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So next, I'll talk about my positionality and connection to this research and why I'm doing it specifically

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so.

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The university was one of the places in my journey where I was able to gain more knowledge on the truths and responsibilities that I just spoke about alongside other people

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in the discipline of sociology. I've been taught that education is one of the 4 major agents of socialization which I found to be true for myself as well.

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Universities are still deeply anti-indigenous institutions as per Linda to A. Y. Smith. Yet there are decolonial and anti-colonial actors always within them as per black piper. Some

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my connection to this research is to learn how to grow anti-colonial practice through education, as previously emphasized by many, including the survivors who help form the calls to action and for justice. Regarding genocide in Canada.

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I would also like to learn more about this before potentially entering community-based research relationships in my Phd, that I'm starting this fall and before potentially becoming a post-secondary educator.

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So my hope with this research is that others interested in learning learning more about anti-colonial genocide education might find this research valuable. So in this research, considering my positionality, I'm critical of white domination in academia, yet I contribute to upholding it. In this work there is a balance that must be made between refusing passivity to whiteness and limiting the space I take up.

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I've been aiming to help counter the risk by trying to practice reflexivity and humility, and to be attentive to and care for the relationships with the indigenous peoples in my circle and community.

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So first, the central ideas of the research, the Truth and Reconciliation Commission, or the Trc. And the national inquiry into missing and murdered indigenous women girls and Two-spirit Lgbtq. I. A plus people, have brought the discussion of settler colonial genocide in Canada to the forefront. The Truth and Reconciliation Commission is focused on addressing the genocidal mechanism of residential schools in Canada with similarities to the bringing them home. Report addressing the stolen generations here in Australia.

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and the national inquiry is focused on addressing the targeted destruction destruction of indigenous women, girls, and two-spirit Lgbtq. I. A plus people similar to the Senate, inquiry into missing and murdered indigenous women in process now here in Australia.

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Two-spirit, which might be a new term to some of you, is described by the Native Women's Association of Canada as a term that incorporates indigenous world views

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of gender and sexual diversity, and encompasses sexual, gender, cultural, and spiritual identity.

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Both bodies, the Trc. And the national inquiry have called for improved education on the violence of so Canadians set their colonialism.

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This research aims to contribute to assessing the progress of improvement in genocide education in Canadian post-secondary institutions.

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It also seeks to answer the related question of How are Canadian settler, colonial genocides included in or excluded from post-secondary education?

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To assess this, this research draws on program and course curricula related to genocide as used in Canadian universities.

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So my other research questions are, are survivor centered in genocide education. If so, how? If not, why, how my genocide education work in right relations with survivors.

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you settler colonial ways of knowing and seeing the world manifest in genocide education. what can be learned about the state of genocide education from program and course curriculum?

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These questions were formed with the help of a literature review. So in the Literature Review I first examined how settler colonialism relates to genocide education in the Canadian Academy. So I looked at how Eurocentrism and the Academy is related to the epistemicide of indigenous peoples of North America's knowledges.

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Epistemicide is described by Santos as the murder of knowledge and the attempted destruction of the social groups to which this knowledge belongs.

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This research explores the gap on how this might relate to genocide education. Specifically

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some examples identified that were used in the analysis of this project includes looking to see if there's a void in teachings related to indigenous genocides in North America, looking for false narratives of history, denial of settler, colonial genocides, and focus on genocide debates.

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I also found the importance of considering whether education is critical if it centers indigenous peoples, and if indigenous land-based knowledge are a part of education.

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One example of a good resource that I found that has helped guide this analysis includes the pulling together a guide and this was created with the intent to support systemic changing universities and beyond, through assisting staff and learning, to practice indigenization, decolonization, and reconciliation in a manner that prioritizes indigenous ways of knowing and addresses settler colonialism.

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I also was able to learn how to know and use this guy better through being a part of a related weekly sharing circle, led by a knowledge keeper I have a connection to.

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I also looked at the current assessments of the trajectories to action and justice, and how they might guide the analysis. I found there is still much action to be done, and that the assessment of curricula in this project can use the calls to action for justice relate to education as one form of criteria for honoring survivors.

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Next, I looked at theoretical frameworks based off that literature review, and the first one I looked at is settler colonialism. So settler colonialism offers insight into how the epistemic and ontological forms of destruction that characterize settler, colonial genocide come to pervade genocide education. However, this must be contrasted against indigenous peoples, and during indigenity.

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This leads to assessing the curricula and context with the need of settler colonial studies to be connected to indigenous studies as not to contribute to attempted erasure of indigenous peoples, but instead to center indigenous peoples while holding settlers accountable.

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So in the curricula, I've been looking for persistent patterns in genocide education under this broader force.

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The next theoretical framework I looked at was ethical relationality.

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So Dwayne Donald, drawing on his Cree knowledge, shares how ethical a relationality refers to the reciprocal relationships that sustain us.

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and so suggests true intent respect and connection. Rkotuin and Wichihituin are the words in his language that help explain this

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ethical relationality can advance healthy relationships in genocide education.

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It is relevant to the university community partnerships that facilitate genocide education, and, for example, it includes, considering whom the research and education is directed, whom it empowers, and what the responsibilities of the researcher and educator are, with respect to the place.

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It also includes a shift from indigenous issues to the responsibilities of settlers and settler institutions.

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So for my methodology. It includes a content and thematic analysis of genocide core. Sylvia and I use the criterion frameworks I just spoke about in my letter to read to help got the analysis.

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So for my data collection, I chose a 21 publicly available syllabi closely related to comparative and survey courses on genocide to be analyzed in depth, and 8 library guides were also found, and then I collected outlines focused more on settler, colonial genocides, and the holocaust to also be compared in the later stages.

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And now I'll discuss. my preliminary results in discussion. This research is still in progress. It's for my thesis, and I'm still working on it. So at this stage I've completed the first round of content. Symptomatic analysis, however, there's much more to be assessed at a deeper level.

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 for the sake of

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respecting the time slot I've chosen a few I found particularly important to highlight, and today we will discuss some of the analysis of the course content the pedagogies, learning outcomes, and some core themes.

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So for the course content, most outlines integrated, set their colonial genocides of indigenous peoples in North America to a degree.

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Few had sustained integration throughout the course. Judging from the outlines alone, for example, 6 outlines did not have anything concerning colonialism that related to genocides of indigenous peoples in North America. With 4 of these, having nothing explicit on colonialism at all.

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one outline had one essay question option that was related, and no content.

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One had one reading, 8 had one week, one had 2 weeks, and 4 appeared to have meaningful integration, although 3 of those

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for outlines that had meaningful integration, where by one professor so

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The voices of survivors and victims are present in the outlines. However, they are not the focus over scholar perspectives, state, legal and military analysis, and perpetrators, bystanders, interveners, and rescuers. For example, Scholar Adam Jones, to my knowledge, is not a survivor of genocide, but consistently leads and foundational readings chosen. 9 outlines have chapters by him, and 6 of these 9 have his textbook as the Course's primary material.

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7 outlines explicitly address the Trc. From my study and their reading titles with 2 titles, explicitly addressing missing and murder indigenous women and girls to spirit plus people.

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and one outline had a required Trc oriented assignment, and a few and few explicitly addressed missing and murdered indigenous women girls and two-spirit plus peoples. I think 2 of them did, which is significant, as 9 courses had a week focused on gender, but did not decide to touch on that.

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In the next phase of analysis, assessment of how the calls are addressed within the readings, and how they may be answered through course. Teaching will also be assessed.

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So next I looked at the pedagogies course outlines varied with how they express relationality.

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Some professors need more collective teaching methods, such as group discussions, problem-solving activities with classmates, research project discussions and readings on collective dynamics of and ways of knowing genocide.

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One course invited some guest lecturers, another primarily used peer evaluation and another was created and co-ed both by students and teachers.

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although not as common. Some also address beyond human forms of destruction, destruction, and community, some including content materials from indigenous peoples of Turtle Island.

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One example is an outline with the course them on genocide and the ecoside with indigenous peoples from Turtle Islands perspective integrated throughout the course.

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Other courses used more one-directional teaching methods, such as lecturing, and many had readings that were generally anthropocentric

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for assignments. There were a few outlines that aimed to have some community orientation where others were less community-oriented. Some examples of community focused assignments were a public facing OP-ed, a media activism assignment and an advocacy assignment.

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However, this advocacy assignment was was to write to Parliament, but the main focus was arguing for or against genocide, with only a minor aspect on and on addressing what is to be done about the genocide

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or the atrocity.

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most of the outlines had assignments with the main goal being to draw on students argument rather than specifically applying the materials in a community context. In regards to unsettling assignments, there were a couple outlines that gave students the freedom to self-determine. Their assignment approaches. However, this does not necessarily support indigenous pedagogies.

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There was also a few outlines where evaluation criteria seemed particularly less considerate of student survivors for example, some methods of evaluation included the frequency a student engaged in Sears and sustained discussion if they led debate, and if they intelligently used the readings and asked questions and discussion frequently. If a student is a survivor, these courses might be challenging for them to talk about, especially in a classroom setting

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overall. The primary focus seemed to be more on Western methods of teaching and learning, with less related to holistic forms of knowing If you were interested, the pulling together a guide. I talked about talks more about this that include the whole person, and the use of specific indigenous methods that were not made explicit. For example, many courses focused on understanding genocide through participating in cognitive activities, but not necessarily engaging the whole person, which also includes the physical, emotional, and spiritual.

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Both the Indian residential School Survivors Society, and the national inquiry also emphasized the importance of holism to indigenous values and wellness.

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Some outlines address the use of ethical relationality in the classroom. This includes codes of conduct, both

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written specifically by the professor for the class or by the university, and then included in the outline, a few also dressed how the content might affect the students and offered support.

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the majority mainly included mental health context at the end, not necessarily having specifically to do with the course content.

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Equity was considered in some, and was varied in how it was practiced. For example, professors had many ways of addressing mist and late assignments and exams, absences and required technology during covid.

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Some are more empathetic and others had little flexibility and or accommodations available. This might be beneficial to consider, especially as survivor students are still living through genocidal impacts resulting in inequality.

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Oh, sorry learning outcomes

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overall. Many outlaws seem to be primarily focused on student, academic and workforce skills. For example, many emphasize the ability to understand definitions, concepts, causes, theories, debates, and context and the use of critical analysis, disciplinary specific skills, fearing research skills, oral and written communication skills and argument of persuasive essay skills.

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There seem to be less focus on how these academic and or workforce skills also may relate to participating in collective laboratory practices.

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Many of these skills can be useful for community engagement in many forms, but this connection was not made clear. In most of the learning goals.

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however, some notable outcomes a little more clearly oriented

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to community and action included. So students drawing on connections between the knowledge of genocide, lasting trauma and the moral responsibility and confronting it, reflecting on their own places in society that are responsible for genocide.

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developing the ability to recognize bias critically engaging with a prospect for genocide, prevention, commemoration, and justice, reflecting on the relevance of genocide to settler colonialism in Canada and understanding how power, culture and history impact their understanding of issues and learning policy and evaluation skills.

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The community and action learning outcomes I just mentioned are relevant for all students, but some may be more oriented towards students who are not survivors of genocide

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drawing on ethical relationality. Many of these outcomes are helpful and important for building healthy communities. However, some of the outcomes might benefit from specifying the context of responsibility, recognizing students, lived experiences of genocide and differentiating the forms of responsibility based on positionality.

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The themes that I I found throughout the

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throughout and now analyzing the

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outlines were first critical education.

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classroom pedagogies and assignments generally appear to have a strong sense of critical thinking. For example, the word critical, or words with the same route were named 48 times in addition, for example, many learning outcomes and pedagogies focused on developing critical assessment skills and many courses offered. Content with diverse perspectives.

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This was encouraging to see, but, as found in my literature, view, critical education only goes as far as the actions tied to the critical thinking

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from the outlines. It is hard to know how it will be used, and in what ways are encouraged outside of the syllabus

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denial denial seemed less of a practice based on the course content, but was more present in the outlines through critically assessing genocide denialists.

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however void in the outlines of settler colonial genocide potentially might connect to denialism of genocide targeting indigenous peoples of North America.

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Epistemicide, eurocentric epistemologies were significantly prioritized over many other ways of knowing, including multiple indigenous ways of knowing. One major example is the lack of land-based education.

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both on the land and about relationship with the land. In comparison to non-land-based learning, however, there was indication in some of the outlines of land-based analysis, through the inclusion of readings based on both the land and or land-based knowledge from indigenous authors of Turtle Island.

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void

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overall genocides of indigenous peoples of North America do not appear to be prioritized. This is apparent from the results previously mentioned in the course, contents, section.

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and debates. Most outlines still have a relatively significant level of conceptual, definitional, and settler legal debates, for example, familiarity with definition and legal debates was one of the first items mentioned in the course, descriptions, many assignments were dedicated to weighing in on these debates, and weeks of the courses were dedicated to learning how genocide

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is defined with significant focus on its definitional contestations. These debates have value to an extent, but the main issue is that they were much more common than survivor understandings of genocide and justice.

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Definition in legal debates often prioritize Rafael Lemkin, who is a Polish Jewish survivor, and the United Nations legal mechanisms, both heavily influenced by European definitional and legal paradigms.

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the next is removed. There are many times in the outlines we're learning about. Genocide seem to to me to be from a removed perspective rather than live through the experiences and actions of those in genocidal systems.

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This does not negate the times lived. Experiences were presented, however, examples such as empirically applying the analytical tools to provide a foundation for future interests in study and the valuation on providing an original argument, are a few instances where, without connecting learning activities, goals, and evaluation to a personal relationship to genocides might end up failing survivors and limiting redress.

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And the last thing I have is a place-based analysis so indigenous and non-indigenous-specific, place-based analysis, and the course outlines mainly relied on insight from authors. In the readings there was less focus in the outlines on physically building local connections. Outside of the classroom.

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As previously mentioned, there was a focus on genocides in North America. In many of the outlines, most readings that focus specifically on the topic of place, and the importance of local relations are mainly focused on the African context rather than the land that the courses are taught on some examples include readings related to being on the ground in Liberia, the power of local ties in Rwanda, the local roots of global politics of South Africa strategies for local coexistence in Rwanda. Local approaches to justice in Uganda.

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and a week of readings on local dynamics in Rwanda. More integration of local ties to the school, and these place-based analysis that are already being made could potentially enhance some of the current teaching strategies that are great that are sharing place-based analysis, but bringing those together.

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So for future research, I'm going to assess the course materials more in depth because I haven't got into reading all the different readings.

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So I'm going to delve further into the who the professors, the authors, and the speakers are that are also present in the outlines, and still have to analyze the Library guides and compare the results with outlines more focus on set their colonialism and the holocaust. And hopefully, with that I can add additional layers to the analysis, and enrich the discussion with comprehensive results. So here are my references. Thanks. And here's some contact info. If you want me.

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Thank you so much, Denise. I really appreciated the way that you made connections between some of the documents that have been created recently in Canada, and the documents that have been created in Australia. That was high opening to me.

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So I believe we are ready for the Q. And A. Period, and we have 30 min. So that's terrific.

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30 min. Right? That's my, yeah. Okay, good.

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My clock is still in a different time. Zone.

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so we could do this informally with the presenter staying at their seats, or you could come up and sit at the front, because, you know.

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no one wants to move. Ok, so I'm going to get the microphone. So when you're asking a question, please speak into the microphone

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so that the people online

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can hear.

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And a net is online facilitating the online questions. Okay, thumbs up from a net. I just need to figure out how to turn this microphone on.

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So anybody else?

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Yeah.

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okay? So, oh, yeah, great, that person. So if you have a question, you appreciate your hand and we'll bring your next one around.

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This is

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okay. I guess we'll start with Jake. Thanks.

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Do you want me to address all my questions in one? Go? Maybe I'll start from the beginning and

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tell me often I' to speak for too long. I wanted to ask. So the first presenters

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from China thank you for your presentation. I found that really powerful, and it really.

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I think maybe something that we focus on in teaching sociology is about how sociology changes our students. And I think that was the first time I've ever heard a presentation where it's changed. The

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you the the the sociologist. I've never really heard of that before. So that, you know, we we focus too much on, on how it changes. We change our students and never enough on how it changes ourselves. So it's really great to hear. I wanted to ask you, you said about the word influence a sociologist.

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So I just wanted to reflect. I went last night to the public sociology how to write for public sociology session, which was really interesting. but I kind of I'm in this unusual headspace now, where I think

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I have lots of things that I would love to tell the public about, but at the same time I don't want to contribute to just that ever growing noise on social media, and I reflect on when I speak to my students. Many of them don't use social media anymore because they realized it was mentally damaging for them in the pandemic. So lots of them deleted their accounts

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and thinking about your role as influence a sociologists. What would be your kind of advice on how to add to, or I don't know how, what I'm asking here. Add to the social media noise without just adding yet another voice. How do you

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add something different, something powerful because it sounds like the work you're doing is really unusual compared to what else is on there? But

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How would you recommend it to the rest of us that kind of want to get into that that way of working.

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Thanks so much.

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Thanks, so much. I didn't went to a meeting yesterday, but then it's just like it has me in sort of a tradition, for sociologists work for, like to write for like media, such as guardian, etc. And then But however, what's less talk about is more

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sort of like how sociologists navigate the social media. and I also feel that it's very different in China compared to here. So, for instance, like, I don't use twitter like, even though a lot of sophillars today, they do. And I feel like Twitter, in a way, is a platform for more sort of Kl style influencing. So a lot of sociologists are promoting, for instance, the work that they do, the talks that they will be getting next

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monk, or in a way that it's kind of like very

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self-promoting in a way, Twitter. So I feel that but for

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China I mean.

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the whole ecology is different, to begin with, like. So you face a lot of censorship, and you also understand that there are like certain discourses that are conceded to be the right way of like doing things. And also it's just like

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the role of universities and sociologists are very different. So if you're a sociologist based in England, and then I guess the role or the stance standpoint theory. The the stance is probably like not to stand with the civil society, but to stand

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the authority, and then sort of like, speak for them. And then we see a lot of like public sociologists as such, like on not only social media, but also just like media. We have a lot of talk shows like China wants to speak.

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This is what China think.

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And then so there are many sociologists who sort of like will promote Chinese.

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A third authority sort of point of view. So I think on the this context to be an influencer in China, it's really to promote, like a nutter type of sociological banking, because that's just like

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very lacking

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otherwise. So just to provide, let's say not information about what I myself are doing, but

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just like very simple information. For sociology is what sociological imagination is what empathy means. It's just like very sociology, 1.0 kind of concepts. It's already like

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enough, in a way, or

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it's enough like not only to, in a way, tell the public that the certain way, like sociology, is like this, not only like what you've seen on like TV or what you understand from like at the University of Education that you've got. But also it's just enough to get you into trouble.

377
01:24:54.220 --> 01:25:02.070
Yeah. So it's just it's it's very hard. So like out of all the influencers, like other influences that I've known, so

378
01:25:02.470 --> 01:25:05.090
many of us are interrogated by the police.

379
01:25:05.130 --> 01:25:15.389
And then so it's just like those things are tangible. And then the ex-collic that I mentioned, I think he didn't do much. He's not even like a labor activist activist. He's just like a

380
01:25:15.430 --> 01:25:19.460
labor studies scholar who does like

381
01:25:19.580 --> 01:25:21.609
the public talks online

382
01:25:21.790 --> 01:25:30.919
and about like their academic talks, like with proper literature, reveal analysis and etc., and then it's still like enough to get him into trouble.

383
01:25:30.960 --> 01:25:45.879
So I feel that the nature of doing sociology is like so different in authoritarian countries.

384
01:25:46.350 --> 01:25:58.490
space or platform for me to get my design the most useful way.

385
01:25:58.800 --> 01:26:05.090
It's really great for me to hear what you do, too, because now I teach at open you. Uk.

386
01:26:05.190 --> 01:26:12.880
oh, right? Right? Cool. Yeah, it's a very different teaching experience. But open you is also kind of like.

387
01:26:12.900 --> 01:26:16.240
There are public sociology to begin with.

388
01:26:16.440 --> 01:26:24.750
But yeah, but then, yeah, so we also have like discussions that open you. How are the? That's just. they also engage in like public

389
01:26:24.900 --> 01:26:34.720
on sociology. But then I feel like the relationship with media is different, because the role of media is also very different. So like I also write for like a lot of

390
01:26:35.670 --> 01:26:36.480
news

391
01:26:36.580 --> 01:26:51.740
like online news platforms in Hong Kong and China. So like our relationship with media is really not that they misrepresent, or they reduce us to like a personal story, like what Guardian does to a lot of public academics and Uk, but

392
01:26:52.060 --> 01:26:56.260
that we want to publish this topic, and then we need to

393
01:26:56.340 --> 01:27:12.519
fight with the time, because the obscure authority may bend this topic in no time, so that all that our general was friends like in more like frontline compared to like academics. So they are. It's like they see other media being

394
01:27:13.140 --> 01:27:23.629
shot down and representative of media sort of like in court facing 10 years in prison. So we have very different relationship.

395
01:27:23.890 --> 01:27:27.700
Yeah. So I guess it's just like very different doing public sociology in

396
01:27:27.740 --> 01:27:30.650
authoritarian countries. And

397
01:27:31.360 --> 01:27:34.009
yeah, thank you. Thank you.

398
01:27:43.030 --> 01:27:44.070
Thank you.

399
01:27:44.210 --> 01:27:47.739
I am the support from Finland University of.

400
01:27:47.770 --> 01:28:06.899
I would like to ask. first of all, thank all of you from your for your interesting presentations. But I would like to ask Jake you were talking, and and I appreciate your approach to to make sociology to step down from the driver, that I will, and to go

401
01:28:07.600 --> 01:28:14.989
work with people. But you said that the aim is to

402
01:28:15.560 --> 01:28:18.110
democratized.

403
01:28:19.670 --> 01:28:30.810
The democratic and participatory food system. But, in fact, what you are doing, you are doing such the work with the end users of the of the food.

404
01:28:31.360 --> 01:28:35.549
and actually the big chain of the food production.

405
01:28:36.000 --> 01:28:38.390
The is kept on that.

406
01:28:40.060 --> 01:28:42.950
that's my comment. And how do you comment it?

407
01:28:47.170 --> 01:29:13.720
That's a really good point. so my own background is in the bigger picture, where food comes from rather than than who eats it and uses it. But for the purposes of my teaching. I teach on a course where people are trained on the consumer rather than the system. We do also have courses in food, science, and food production. in my department. I I don't teach them them personally. I. It is certainly a really valued criticism that this

408
01:29:13.860 --> 01:29:25.130
assessment, to some extent it does legitimise that the social construction of food should be about the consumer experience, and it shouldn't be the the democratization and the

409
01:29:25.220 --> 01:29:28.409
I can't even say the democratization, sorting out the

410
01:29:28.620 --> 01:29:31.469
completely broken global food system

411
01:29:31.910 --> 01:29:44.530
in reality isn't going to be solved by people setting up orchards and that kind of thing. Those things are complementary, that they're a good addition. But they're a start and nothing else. I do appreciate that. They they don't actually solve

412
01:29:44.640 --> 01:29:48.370
a global food system, as it were. I guess.

413
01:29:48.390 --> 01:29:55.699
trying to appreciate. It wasn't a critical kind of criticism, but rather a critical comment. I'm trying to defend my work a little bit trying to

414
01:29:55.720 --> 01:30:06.860
to kind of position myself. As they say. I'm the only one of me in the Uk. There isn't another sociologist in a nutrition course on nutrition team. So trying to think about

415
01:30:07.310 --> 01:30:28.949
what I can realistically achieve the difference that I can make, I'd love to be able to send my students off to big, massive big farms and agricultural systems and that kind of thing. But for now we're going to have to start small and and get bigger, and I would also say just, I don't really have a recent active research agenda anymore. But my research background is

416
01:30:29.160 --> 01:30:44.560
what I said my students to do for an afternoon. I did that for years, years and years, and I still do it now in my public health practice. So I run these organizations and my own organizations make about 400,000 meals a year, and we can make a difference. But it it starts very small and gets bigger. So

417
01:30:44.560 --> 01:31:00.709
we we do try and provide that context as well that these small local community initiatives, if done properly, they can, and based on good sociology, they can grow. And I appreciate. Yeah, we're we're not really solving the problem as much as we are addressing the the crisis so much.

418
01:31:05.050 --> 01:31:18.720
I have a long list of questions for Denise. So maybe if I if I go to my question for Amarabi first, and we'll come back to that. And so if Amarabi is still on the the call and you spoke about. Is that

419
01:31:23.350 --> 01:31:32.630
Hello? So you spoke about examples. Where in Brazil some teachers, I think you were talking about high school teachers of sociology

420
01:31:33.100 --> 01:31:50.400
are considered to be indoctrinating their students by introducing critical ideas. I wondered if you could kind of comment on at least in the Brazilian context. What the difference is between high school teachers and university professors. Given that, obviously, we're we're expected to be critical. We're literally paid to be

421
01:31:50.550 --> 01:31:56.450
critical Whether or not we're allowed to do it properly is is another debate. But

422
01:31:56.690 --> 01:32:15.180
part of that, of course, we have things like the tenure system to protect us when, or supposedly to protect us, and for being critical, could you maybe comment on what the difference is in Brazil between high school teachers and university lecturers. in that that conception of indoctrination and critical teaching.

423
01:32:19.150 --> 01:32:21.480
Amurabi Oliveira: Yeah, sure.

424
01:32:21.790 --> 01:32:38.740
Amurabi Oliveira: Oh, I I I'm just little lazy to turn on the lights right now. But can you listen? Right? well, I think that the main point, maybe it's because in Brazil the access to high school to high education, it is still very

425
01:32:38.760 --> 01:33:08.419
Amurabi Oliveira: How can I say it? It's a more late even nowadays, with the expansion of higher education in the last decades we have very, very small group of people that access education in Brazil, and more specifically, 85 of the high education is Brazil right now. It's a private high education and just the minority of a higher education institution in Brazil.

426
01:33:08.420 --> 01:33:25.390
Amurabi Oliveira: it's composed by the universities what it means that only the minority of the institution. Brazil Conductive Research. This is something very relevant. I would say that we have denunciation against

427
01:33:25.390 --> 01:33:49.859
Amurabi Oliveira: professors and universities in Brazil, in some cases, especially in in private institution, that they can get fired. For example, it happened in my State last year, not easier with an anthropologist professor in the private institution. but I would say that the men and denunciation.

428
01:33:49.860 --> 01:34:02.849
Amurabi Oliveira: it's our focus in high education teachers, maybe because this is the access to high education in Brazil. It's It's more popular. And it's

429
01:34:03.200 --> 01:34:09.130
Amurabi Oliveira: it's like it can get like 8 million students right now in Brazil.

430
01:34:09.750 --> 01:34:21.900
Amurabi Oliveira: 8 or 9 million students, I guess. So it's completely different. Because, even for example, we have a case very, very particular in Brazil. Comparing with other

431
01:34:22.130 --> 01:34:43.110
Amurabi Oliveira: South American countries, for example, Argentina, Brazil, and the or right, and also Chile, for example, has experienced a military dictatorship almost at the same time, but only in Brazil. The the of of science develops during this period.

432
01:34:43.110 --> 01:35:09.150
Amurabi Oliveira: maybe the key for these questions. It's exactly that in Brazil they have the access to education. It's a very time. Elite is patient. we're in talk on the amenities and social science course, etc. But it doesn't mean that there is no denunciation against this, professors. I also want to highlight one last thing

433
01:35:09.180 --> 01:35:15.099
Amurabi Oliveira: that in recent years, especially after Jay Bosnaro elections

434
01:35:15.240 --> 01:35:30.060
Amurabi Oliveira: just begin on some movements also in high education, Brazil to densation against what they considered left-wing professors. for example, in

435
01:35:30.060 --> 01:35:45.780
Amurabi Oliveira: 2,019, what's found in Brazil the movement that call it professors for freedom. and they say they are fighting against the biological indoctrination in high education, Brazil. But this is

436
01:35:45.780 --> 01:36:14.929
Amurabi Oliveira: not so big as this movement, the school for party, that work mentally in the secondary education, primary education. So maybe they. This is the difference. It happened also. But it's not in the same of proportion. basically, because the access to high education in Brazil it's a from a narrative. So maybe this is the ke to understand, but also, of course, organizations.

437
01:36:14.930 --> 01:36:19.049
Amurabi Oliveira: especially for private institutions.

438
01:36:21.000 --> 01:36:22.030
Thank you.

439
01:36:22.930 --> 01:36:25.719
Jake. Jake says, Thank you. Okay.

440
01:36:31.860 --> 01:36:41.730
thank you. And thank you. To all the speakers. That was really excellent, and I'm glad I got up so early and came to this set, and I got so much out of it, and I've got a question about

441
01:36:42.780 --> 01:36:54.069
the role teaching plays in your identity as sociologists. I feel here in Australia. Teaching is really undervalued in the work that we do as as academics, and there's a push.

442
01:36:54.110 --> 01:37:07.669
I think often to move away from teaching, to try and get grants, and by ourselves out of our teaching. So I'm keen to know, because you clearly all have such an impact through the teaching that you do so. I'm keen to know

443
01:37:08.030 --> 01:37:18.649
what role teaching plays in your identity as sociologists. And if you're also happy to comment on how teaching is treated in academia in your countries that we're really keen to hear that.

444
01:37:23.309 --> 01:37:29.420
Well, I can start first, but maybe more about Hong Kong, because you could come at Uk

445
01:37:30.250 --> 01:37:42.989
so well in Hong Kong. They like 8 public funded universities, and then teaching absolutely do not mean anything to research track professors, and then they make a very

446
01:37:43.160 --> 01:38:01.949
great distinction between lecturers and assistant professors. So assistant professors are supposed to get. Grants are supposed to like, buy other people for like to teach their courses, and then they got like teaching leave if they like, get grants and etc., and then teaching absolutely means nothing.

447
01:38:02.209 --> 01:38:08.710
And so like among research track professors, the sort of like Norm is to

448
01:38:09.270 --> 01:38:25.519
sort of joke about how you can like teach less, or how we can put less effort into a teacher. You get, etc. So it's really a painful thing to be in Hong Kong. So for people who love to teach, we like to call each other's like, or we're chosen to be fools

449
01:38:25.639 --> 01:38:28.359
because we like to teach so much, and that other people.

450
01:38:28.580 --> 01:38:38.659
I think that we are fools as well, because you spent so much time on teaching, and then the publication racket is not as good as others

451
01:38:39.190 --> 01:38:45.290
who spent like so much time on research. so well, I think.

452
01:38:45.340 --> 01:39:03.959
but I feel I heard from my grandfather's work for the government that now they change too, they they try to change it. But however, I feel like the role may be like really long, and then, for lectures who are on the teaching track, they are assigned 8 to 10 courses per year.

453
01:39:04.190 --> 01:39:06.369
and that's like a lot, which means that

454
01:39:06.469 --> 01:39:19.370
it's impossible for like teachers to memorize like their students by name, let alone really having more critical kind of education. and then for professors who really do it, they do it sort of like

455
01:39:19.680 --> 01:39:29.650
on their own wheel, and then so they do it on their spare times and try really hard. Otherwise it's really encouraged that you

456
01:39:29.889 --> 01:39:41.790
do like minimal teaching. As long as you're teaching sort of like, evaluation doesn't fall under an unacceptable line. Otherwise it doesn't impact your

457
01:39:41.850 --> 01:39:46.230
what promotion at all, or Daniel at all. So that's like

458
01:39:46.290 --> 01:39:49.610
what I know about 8 public units in Hong Kong.

459
01:40:05.500 --> 01:40:06.960
Yeah.

460
01:40:07.260 --> 01:40:31.040
So from the little I do know. yes, teaching route like teaching track. There's obviously some more to teaching oriented universities, but generally it's pretty precarious. If you want to go more. The teaching section. But that's what I'm passionate about you. But I don't really find teaching and research. They shouldn't be necessarily mutually, exclusively.

461
01:40:31.360 --> 01:40:37.009
 yeah, I guess that's the I'm kind of nervous about it, but

462
01:40:37.080 --> 01:40:42.880
it it's something I'm passionate about, so I don't know. I'll leave it with that I'll let

463
01:40:54.100 --> 01:40:59.210
yeah. So I'm a sociologist teaching in Canada, and we have.

464
01:40:59.920 --> 01:41:11.930
like Denise, and we have sort of the traditional sessional lecture who's hired per course at a pretty low rate of pay, with little benefits and not job security.

465
01:41:12.530 --> 01:41:40.429
It's yeah, that's And that's how I started. and you know you have to teach so many courses as some people teach in multiple institutions and are just like driving between institutions during the day. And they're very dependent on student evaluations for reappointment. And then to address that we, some universities, some of the larger research, focused universities in Canada have developed a lecturer stream where you're hired for a year or 2 years or 3 years.

466
01:41:40.470 --> 01:41:58.590
and you teach a lot more than tenure track faculty members. So I started as a session. Then I got hired as a lecturer. And then we have our traditional tenure tech research faculty who, like you, describe sort of focus on research and try to get out of teaching

467
01:41:58.590 --> 01:42:13.230
And but then there's a a new track in Canada that I think is also developing in other countries called educational leadership or teaching stream. And so that's what I am now, which is tenure track faculty, who,

468
01:42:13.340 --> 01:42:15.840
are supposed to contribute to

469
01:42:16.020 --> 01:42:22.939
like research on pedagogy within their institution, and improve teaching practices within their department.

470
01:42:22.980 --> 01:42:27.269
and they teach more than research faculty, but they have better job security.

471
01:42:27.360 --> 01:42:33.029
 right. I think I teach

472
01:42:34.040 --> 01:42:41.509
3 courses in the fall and 3 courses in the spring, and then, in theory, you can have summer off

473
01:42:41.800 --> 01:42:43.779
from the hours of teaching stuff.

474
01:42:45.190 --> 01:42:51.180
 it's my!

475
01:42:51.660 --> 01:42:57.980
Oh, yes, all right. So that's so 1 one term is September to December.

476
01:42:58.210 --> 01:43:05.830
and then that would be like 3 teaching hours a week, plus all the marking and stuff, so that would be

477
01:43:05.930 --> 01:43:11.289
3 courses per term. Sorry. I feel like I'm not doing a good job of this.

478
01:43:11.310 --> 01:43:20.499
but it's 3 3 times as much as the research faculty.  yeah, and

479
01:43:20.650 --> 01:43:33.299
my identity is entirely as a teacher at this point, because I'm only rewarded for doing teaching and research on teaching. And so my identity as a previous gender scholar sociologist. Just doesn't.

480
01:43:33.390 --> 01:43:37.199
It doesn't exist anymore. So that's an interesting place to be

481
01:43:38.240 --> 01:43:43.090
South African context

482
01:43:43.130 --> 01:43:47.469
in the South African context, you meant to come in as an all-ounder.

483
01:43:47.800 --> 01:43:55.320
Ok. And that has its disadvantages for those of you who want to. Once you are established to actually specialize.

484
01:43:55.400 --> 01:44:00.959
So they expect you to teach. On an average, you mean to do 3 courses

485
01:44:01.090 --> 01:44:05.789
and 3 courses essentially is 3 courses per semester.

486
01:44:05.820 --> 01:44:07.369
It's in the

487
01:44:07.570 --> 01:44:16.229
 and still meant to actually meet a particular norm for your level or your rank

488
01:44:16.260 --> 01:44:22.119
in terms of publications of what they call productivity units for research.

489
01:44:22.160 --> 01:44:29.630
However, there is this move now to give people to specialize and choose a stream and a focus.

490
01:44:30.110 --> 01:44:33.150
But, like your context.

491
01:44:33.180 --> 01:44:44.389
teaching is completely undervalued. It's not said. It's not over overly mentioned, but it is undervalued. And we look at the funding crisis in high education.

492
01:44:44.490 --> 01:44:47.149
for example. And this is happening worldwide

493
01:44:47.160 --> 01:44:58.150
really is a push. Now for those of us to produce research. The issue is what this push is. Everybody is playing a game, and we look at the quality of the outputs.

494
01:44:58.430 --> 01:44:59.550
It's dismal

495
01:44:59.680 --> 01:45:13.959
right. people are not doing research that is based on practice, that is informing practice that is, creating new theory. And so they playing the game, and they are getting tenure on the basis of that.

496
01:45:13.970 --> 01:45:21.119
So that is the South African context, and the large thing about it for me is, let's go back

497
01:45:21.360 --> 01:45:26.559
and look at this, because can the academic institution exist without the course?

498
01:45:27.220 --> 01:45:34.929
Can we just be research-related institutions? I know we are going to be a research lead institution. Right?

499
01:45:34.960 --> 01:45:36.759
We up there in the top 3

500
01:45:36.890 --> 01:45:47.819
at the moment in terms of world rankings for a a Southern African context. And then we look at the Uct that goes up there even higher for the times ranking

501
01:45:47.830 --> 01:45:52.710
from a Southern African context. But then we look at the quality of the teaching

502
01:45:53.050 --> 01:45:59.230
right? And when we rank, where's the rankings for quality of teaching output?

503
01:45:59.460 --> 01:46:05.309
If we go back to how we attract funding from our departments of high education.

504
01:46:05.690 --> 01:46:09.209
The truth is, more money is coming in through teaching.

505
01:46:10.170 --> 01:46:16.889
so I think there is a responsibility on us to say to colleagues and to our people who are in leadership will push

506
01:46:17.360 --> 01:46:22.110
for 3 research led institutions. Are we actually

507
01:46:22.180 --> 01:46:24.769
doing ourselves to service

508
01:46:24.930 --> 01:46:34.939
and not programming the fact that the bulk of our subsidy. So your our income that we get from a higher education is actually through teaching. Input.

509
01:46:35.000 --> 01:46:38.929
But in teaching output, through graduating students successfully.

510
01:46:38.990 --> 01:46:43.469
And then, if we look at the student we put in to the workplace.

511
01:46:43.580 --> 01:46:46.760
I had to come through that course through a teaching program

512
01:46:47.110 --> 01:46:55.370
ultimately, how many of them we were having this discussion actually come back into the Academy. They got into the world to make a difference. That's the whole point

513
01:46:55.440 --> 01:46:57.319
part of high education.

514
01:46:57.340 --> 01:47:02.119
So I think there is an honest in us to stop in our hands up against this.

515
01:47:02.500 --> 01:47:04.560
since I hang on as teachers.

516
01:47:04.900 --> 01:47:09.730
You know, we need to be saying you cannot discount what we're doing.

517
01:47:09.870 --> 01:47:18.490
And hopefully, that's going to be a focus in this Tg, or eventually this R. So more people need to come on board. Yet I need to say enough

518
01:47:18.530 --> 01:47:24.070
now. Teaching needs to be valued much more than the, and I agree with you.

519
01:47:24.120 --> 01:47:40.540
You know you cannot teach without actually doing research on your practice, which is so valuable. Right? And it's a cycle. You can't do one without the other. And yes, everybody is now talking about the scholarship of teaching and learning. Then we need to focus on that more

520
01:47:40.620 --> 01:47:41.749
in what we do.

521
01:47:41.830 --> 01:47:53.820
But you can't be a good teacher, facilitator, whatever you want to call yourself or you, you define yourself. But unless you' to improve on your practice, and you do that through research.

522
01:47:54.730 --> 01:47:55.600
Thank you.

523
01:47:59.530 --> 01:48:11.149
So the Uk has a very different system to all of these countries, despite the fact that almost all of your countries. Had our system forced on you at some point.

524
01:48:11.190 --> 01:48:35.189
I would note, the Uk's academic system is based on the history of colonialism. It's based on the idea that there was a time when we could take the best academics in the world and plunk them into British universities. And so the tenure system works in a very different way, and it's still the same. Today we have a tenure system, but it is decoupled from rank. So I've been tenured since I was 21 years old.

525
01:48:35.230 --> 01:48:57.139
but I have colleagues in the sixties who are not tenured. It's a very confusing system. like the permanent and non-permanent we get in the Uk. So yeah, I've had tenure, despite not being a professor, and we have professors that are not tenured. It's an unusual system. we have the teaching track which I'm I'm on a teaching focused career. When I turned up at the University of Nottingham, I used to work at a teaching intensive university.

526
01:48:57.410 --> 01:49:18.090
They're run abysmally. They're run very, very poorly. The teaching focused universities, but they have good vision and values. The people who work there, and your colleagues were brilliant, but the university managers were were dreadful. So I went to work for a research focused university in a teaching focused role, and as soon as literally. The first day I turned up, my colleague said, Oh, so when are you going to apply for the research track? Assuming that you were one

527
01:49:18.150 --> 01:49:30.050
stepping on a stone to and no, no, I'm here because I like to teach them they were blown away. They've never met somebody that actually wanted to do that teaching is massively undervalued. What I would say in the Uk context is

528
01:49:30.200 --> 01:49:51.020
for a very, very long time. It was traditional that in order to meet tick boxes for promotion. You had to tick boxes in both research and teaching for either track, and there was a very long historical thing in which research focused academics would take teaching focused managerial roles, leadership opportunities in order to progress

529
01:49:51.250 --> 01:50:12.769
when and we were delighted that we, teaching focus academics were denied them for decades that all changed in the pandemic when it was very quickly realized. These people don't know what they're doing, and they really let us down. I've commented with Ruth. You know, when when our blueprint planners were planning the pandemic, what they planned was dreadful. because they were researchers that were just using those roles to to progress. And

530
01:50:12.770 --> 01:50:22.059
we really realised if we want to save British universities and the quality of teaching that we are world-famous, for we need to put teaching specialists in teaching roles and teaching leadership.

531
01:50:22.060 --> 01:50:33.159
So that is changing. And I feel really privileged to be in a space at the moment where we have a lot opportunities for people like me on the teaching track to to progress very suddenly. But it's only because

532
01:50:33.210 --> 01:50:42.159
we were so badly let down in the pandemic. The only thing I would like to say to anybody online or in the room. The Uk has an enormous

533
01:50:42.350 --> 01:51:06.060
academic workforce crisis. We cannot get people to do these jobs anymore. And it used to be the case 20 years ago. If you put out an entry level untenured role. You've got 100 Phd. Applicants for a Phd graduate supplying nowadays. We can't get 1, 2 applicants. the last 5 hires in my department. We've had to go abroad to find people from Brazil and China, actually and Mexico.

534
01:51:06.080 --> 01:51:21.399
And the yeah Uk has massively opened up its visa system so that academics, including people who do not have Phds can come across. Please do consider working in the Uk. We need brilliant teachers, and we're not recruiting them anywhere near fast enough. This is, this is openly

535
01:51:21.760 --> 01:51:32.510
a system that has relied on colonial thinking, and it's now starting to fall apart. So if you want a really good ten-year job and to the Uk, please, I need some good.

536
01:51:34.460 --> 01:51:55.420
Why? Why does nobody want to be an academic? Because the job is, the job is we're talking about this yesterday. The job is not poorly paid, but it is poorly paid compared to what you can do. If I went to work in. As I'm a public health specialist. If I went to work for the Government's Public Health Department I could earn 4 times what I earn as academic the the pay as an academic is good, it is just, not comparatively good.

537
01:51:55.570 --> 01:52:12.279
and I think many of the benefits have eroded. There was a time when everybody would get grants to come to events like this, but I had to really fight for my money to come here. I think, as the the benefits of being an academic have eroded. People are turning their back on the academia. That's why we're not recruiting anymore.

538
01:52:13.770 --> 01:52:23.910
I just want to give Amarabi a chance to to comment on your teaching context and identity, and then we will wrap up the session

539
01:52:25.640 --> 01:52:32.100
Amurabi Oliveira: by the show. can you see me. Yeah. Yep.

540
01:52:32.130 --> 01:52:43.690
Amurabi Oliveira: Well, the the Academy system in Br. This is quite different. I was just talking with some colleagues here in the Uk, and it's it's very different.

541
01:52:43.690 --> 01:52:50.609
Amurabi Oliveira: as I say right now, in the hierarchy, in a higher education in Brazil 85% is

542
01:52:50.610 --> 01:53:15.430
Amurabi Oliveira: a private institution but in public institution, basically. we have a very high competitive system. to become a professor like my department. The last position that we open. We had almost 100 Phds, you, a professor that applied for this position. Now, I think that a little bit more than 100

543
01:53:15.430 --> 01:53:20.290
Amurabi Oliveira: 107, maybe something that applied for this position.

544
01:53:20.350 --> 01:53:45.160
Amurabi Oliveira: and basically in Brazil. it's very competitive to get a position. But to get a tenor is not so hard. Once you are part of the for the system of probably after 3 years you get a 10 ner. So it's it's like it's not so complicated in this sense. It's very complicated to get in after probably 20 years.

545
01:53:45.270 --> 01:54:09.990
Amurabi Oliveira: If you do everything correctly, you become a full professor. So right now we have a system that you can choose go to the fluid, etc., but in terms of teaching and research. I would say that in Brazil, when we talk about teaching we talk about 2 different things in in sociology, I'm so sorry to interrupt. We have about 30 s.

546
01:54:10.180 --> 01:54:30.629
Amurabi Oliveira: Oh, okay. Now, just to say that we are evaluate basically on research and high impact journals. But in terms of teaching, we are not evaluate. We have no a real evaluation. This is, it says too much about how it this talk is. It's it's considering Brazil.

547
01:54:30.830 --> 01:54:32.789
Amurabi Oliveira: Okay, does it?

548
01:54:33.040 --> 01:54:34.059
Thank you

549
01:54:34.440 --> 01:54:43.000
thank you for a wonderful session. I really appreciate all the presentations and audience engagement.