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Okay, great. Okay, okay, we do have a full session so we'll start. Hi everyone.

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Good afternoon. Joining this marathon. We're on Friday afternoon here and this is the single-parent families and institutions in the global south and north.

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We're going to follow the program. And go in that order and we'll have 15 min for the presentations and we'll take questions at the end.

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So I will go ahead. And start us. With our first presenter. Okay, so Yes, and I'll let each person introduce themselves so I don't.

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Mess up your names. Thank you.

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Yes, good evening. Everyone, my name is Katarina Vunitska. I work at the Department of Sociology and work at the Department of Sociology and Work Science at the.

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I work at the Department of Sociology and Work Science at the University of Gothenburg in Sweden.

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And I will take you to Europe more precisely to the European Union because I will present you some findings of my research about European father's activism.

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So this particular presentations is based on one of the segment of my research project on European fathers rights movements gender inequality discourses and practices and the main goal of this particular project is to provide an overview of the plethora of European fathers rights and fatherhood initiatives and organizations.

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And I focused in the project precisely on these courses of gender inequalities. Produced by the activists and also on the movements practices with regard to gender-based discrimination and the state of contemporary fatherhood and parenthood.

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And very briefly, what do I mean when I talk about father's activism? So fathers activism, father activists groups and initiatives were initially part of a broader men's rights movement that was developed in sixtys, in sixtys and seventies as a reaction to the second wave of feminist movement and family law

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changes. The collective identity of the actors is based on the male role and father's role so this is very much gender conscious social movement and currently fathers activism and fathers initiatives are the most significant segment of men's social movements in Europe.

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So right now we identified around 300 NGOs, local and national networks, and informal groups that are actually active.

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And they built their activism around fatherhood issues and they also for transnational networks that operate in Europe and one of them is platform for rebuilding fathers that I will be talking about in more detail very soon.

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And very briefly in my analysis, I used several different theoretical frameworks. So social movements are basically analyzed from the perspective of transnational activism, but I also use quite a lot of theories developed in critical minima-clinties movement carrying masculinis, productive masculinity as well as Michael Messner.

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a brilliant framework of terrain of men's politics. And with regards to methodology, the project has, well, mixed methods approached.

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So we did mapping of father's networks, organizations, and initiatives in whole European Union and Africa countries.

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We also perform internet-based survey and then we did interviews with individual interviews with activists from 5 different countries in the European Union that represent 5 different European Union gender regimes.

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And eventually we also did focus group interviews. With representatives of transnational networks. And we did qualitative and quantitative content analysis of social media.

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Social media profiles of one of these organizations platform for European fathers precisely. So it's a lot of material so I will only present you very small aspect of the project.

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So, but before I will go to the platform for UP and others, I think it's necessary to show you the landscape of father's organization's initiatives movements informal groups that we identified during the project.

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So as you can see on almost every country in the European Union. Actually have some activists who are working for like broadly defined fathers issues but of course the depending on the country the number of these initiatives varies so Francis apparently the one with the highest number of activists were actually trying to do something with a contemporary fatherhood and

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fathers, but also one can find quite a lot of initiatives, local groups, national networks and single organizations, single NGOs in Germany.

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And UK also quite a lot in Sweden and significantly in in Poland and also in Finland. So each of the gender regimes in Europe and we usually say that we have 5 main is actually represented here in this research as well.

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And last but not least, what is also very important when we're talking about the general landscape of others activists in Europe is the goals because you may think that there is one goal doing something with fatherhood but in fact depending on the organization the goals can vary.

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Also, significant number is actually dealing with more general parent issues. And on the third place you can see that father's rights are the main goal for for certain organizations that that decided to actually participate in our research project.

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But now what is the platform for European fathers? So the platform for European fathers is transnational network that was established in 2,011 and initially, initially sorry it was it was created by 15 representatives of 15 organizations from 12 European Union countries.

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Right now, platform for European fathers has 25 fathers groups from 16 European countries. And then the main goal of the organization is to work together to harmonize European social policies and promote fathers inclusiveness and equal parenting.

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So that's the main goal. But then, they have 12 founding statements. And in majority of them, the fathers or in half of them, the fathers and especially unmarried fathers.

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Are the main kind of like a figures that actually the whole activism of platform for European fathers is concentrated around.

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So they are trying to advance father's interest in a general on the general level on a European politics.

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They are trying to promote further inclusive policies in European Union legislation. They also try to seek for full gender equality in the society, especially for fathers.

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And they are referring quite a lot to the figure, especially for fathers and they are referring quite a lot to the figure of a married father, single father, because they claim that single slash and merit fathers in contemporary Europe are still more discriminated than fathers who are actually in relationships who are married to the mothers of their

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children and so on. So that's the website. That's the official discourse. And official statement of platform for European fathers.

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And then we did some research, so we managed to organize one rather long focus group interview with 8 representatives of the Platform for European Fathers.

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Some different European countries obviously. And then we were trying to figure out, so what are the kind of like deeper discussions with regard what is this organization actually acting for.

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So what is it written on the website? Is one thing, but of course we are sociologists, so we try to figure out what does it mean to advance.

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Well, to involve father in, in more in more deeper way on the level of European Union social practice.

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So you can have some of the quotes from the interview. And indeed, Unmarried fathers are the main group that they are actually referring to whenever they are actually creating this courses about their activism and about their goals.

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So the main plot is that Well, they actually do not. Feel that you know they only act for fathers rights and they only are interested in fathers because as you can see it's also about children, it's also about parents, but still the figure of unmarried man, a married father, is the most important

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figure and this is something that creates majority of discourses that are produced by the activists. So they're still claiming that unmarried fathers are discriminated against compared to married fathers, they still claim that all parents who are not residential parents and in European context they are mostly men are still like having much lower position in the gender

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The promotion of shared parenting. So the short custody is supposed to be 50 50 because that issue in Europe is very much it differs very much when it comes to the social practices in different very much when it comes to the social practices in different European countries in different European countries.

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And because this is transnational European organisation, they are trying to harmonise that on European countries.

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And because this is transnational European organisation, they are trying to harmonise that on the European organization, they are trying to harmonize that on the European level to make something more similar to whatever is happening in Sweden where castle is quite common practice and to actually change the situation for example in Germany when this situation is not that great but on the European

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level. However, because of others initiatives and fathers groups, are still kind of like connected to this first way of framing men's interests and men's position in the society.

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When it comes to, you know, putting it in sort of like a contrast to women and feminism.

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Part of the discourse is produced by this particular organization are still kind of like anti-feminist elite with men's rights perspective, something which we had at the beginning when it comes to sixtys and seventies when the first wave of fathers rights movement actually arised.

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So this particular discourses, I'm mainly produced in social media. So whenever we are talking to the men who are activists, They are giving us a little bit different picture that the picture that we can see when we analyze their Twitter and their Facebook.

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So on Twitter and on Facebook, the issues of men being discriminated, men being discriminated by women and because of women is much more visible than in in this official documents and also when we actually discussed certain issues with the research participants.

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Why is that? That's probably something that I will answer in my article not today but you can see that this is not even like different activists are having very much different opinions.

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And philosophies with regard to gender equality, the position of men and fathers in the society, and so on.

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This is the exactly the perfect example of differences that we can sport in this particular organization and in general in our organizations that are actually framed as fathers or organizations.

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So here you can see like a small dialogue, an exchange. Between 2 members of Platform for European Fathers and they were actually discussing the issue of made privilege.

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So one of them claimed that, well, OK, we are still living in a society where many men are privileged and we have to approach our problem from this perspective.

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While the other person had very much different opinion and he claimed that we are living in boards that actually women are being like dominant group and this kind of like a huge philosophical dispute is also very significant element of this particular social movement.

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So therefore, this is almost the end of my presentation. I kind of like a place this particular organization in the broader spectrum of father's activism and I introduced this topology which is pretty brave when it comes to the whole tradition of feminist scholars but still I borrowed the concept of or the metaphor of waves.

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And I introduced 3 waves of fatherhood activism. And the first wave is the one which actually started the whole father's activism adventure and the first wave is characterized to be some sort of like a response to feminist mobilization and to equalization of parental rights after Second World War in Europe.

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So after a second port in Europe, a majority of European countries, fathers did not have the sole right to try custody after divorce because the legislation changed and the same was connected to Alimony application because it was also introduced in majority of European countries after 45.

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And the movement called that time in this wave was basically connected to reversing this social change and coming back to the, you know, old times when men had all power.

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So in other words, restoring male dominance. And in this particular wave, fathers rights, men's rights, were the only rights that actually mattered.

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And in this particular wave, the men focused on the cost of masculinities and the masculinity kind of like construction they actually try to try to restore was protective masculinity The second wife is a bit different because this is reaction to inclusion of men and masculineities.

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Issues into gender equality project. And this is some sort of response to the tendency to grant custody rights mostly to mothers that started in Europe in the' s.

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But of course we are talking about conflict situations here only. And then this is also the first attempt of recognition of Patriarchy as a system which is also harmful for men as you saw the last light during this kind of like a little dialogue between 2 members of the platform for And in this particular wave, Activists, they still discuss

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a lot, masculinity costs, but sometimes they're also trying to discuss the issues of main privileges.

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So they are starting to notice that there is something like privilege, there is something like Patriarchy and we have to do something with that.

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So the platform for UPN fathers is somehow placed between these 2 waves. And this is exactly what I wanted to tell you today.

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Thank you very much.

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Okay, great. Great on time. Thank you very much. That was really interesting.

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So again, please save your questions. For the end and we will move on to our second presentation.

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Good afternoon everyone. My name is Kahabo Mahapaneli and I'm from South Africa.

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I'm working for the Human Sciences Research Council. HSRC, which is one of the research institutions in South Africa.

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So I'm going to present on the topic of the impact of the socioeconomic status of female single parent families on that foreign phenomenon in South Africa.

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Okay. So poverty and family breakdown appear to be frequently cited as strong factors for the children phenomenon in South Africa.

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Single parent family has been one of the fastest growing type of a family structure not only in South Africa but in other parts of the world.

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Before we can go further, I think it's important to firstly explain what is a single power.

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And so the definition that I have adopted is that a single parent is someone living without a partner and is responsible for taking care of his or her dependent child or children on a daily basis.

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So according to DSD, DSD is the Department of Social Development, one of the government departments in South Africa.

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It indicated that many single parent families in South Africa are headed by mothers and then for granted, 2,016 added that they are seen to be economically challenged as they leave below the poverty line.

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This female headed households have been indicated to be generally disadvantaged in terms of access to important socioeconomic resources such as land, education, healthcare and extension services.

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And then authors also indicated that children from single parent family structures have been seen as those that are likely to go to the street because of lack of parental financial support.

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And provision while children in intact family homes or those families that we considered as a nuclear families consisting of both the biological parents are thus in a position to enjoy the warmth care and security within a stable and cohesive family environment.

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Now here, the notion of fatherlessness comes out, which is a desperate cry, which it is negative because most household families are run by small mothers.

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So such a phenomenon has been a serious social issue in South Africa which has become more tenacious in post-colonial South Africa due to economic reasons and a host of furtherhood forms such as untold for the hood, refused forhood, lack of fatherhood accountability, divorce and also due to dissolution of households.

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Now in terms of the methodology that this paper followed, the paper draws from the PhD qualitative study.

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It uses the feminist methodology. So in that PhD study I interviewed the children and the parents to understand both the views of the parent and and the child to find out from structure themselves as to why they live in their families and go to the street and also to find from parents views in terms of what is it that they think take away their children

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from their homes to to the streets. So it was important to get such views from both parties. So what came out of the findings of the study is that structured come from female single parent families.

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So the theme that emerged a lot is that of economic status and gender of female single parents influencing the strategic phenomenon.

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So in the study also, I presented the demographic characteristics of the participants and then I found that all the parents of the straightforward they do not have the TESRA qualification they only possess at the primary education and so it means that automatically they are unlikely to have access to formal employment and then as a result that determines their economic standing in the

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society in their income level within their families.

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Now I'm going to go through the responses that were provided by the participants. The parents and the children.

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So in this family, the parent indicated that she understands why her son goes to the street because they are struggling financially and she lost her husband due to Covid-nineteen.

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The husband was a breadwinner. And so she indicated that she can no longer be able to take care of her children because they were depending on the husband's salary.

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So what's coming out of that response. Is that and the parent also indicated that sometimes the child would bring some money home when they are back from the street.

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What is coming out is that street life is a form of a small business in South Africa where by children on the street they extend their informal labor.

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At times they will help people with their groceries and stuff like that in exchange for money. And then what's also coming out of that is covet 19 which indicates that it created a dent in different families especially a affecting the incomes of such families like S it is the case in this family where they lost the father

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who was a breadwinner and now they are income level has been affected. So, Covet.

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19 did not only affect the income of families, but it also restructured different family structures.

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Like in this case, the family was initially in a nuclear family form. Now because they lost the father, it has transitioned or restructured to be a single parent family whereby now the mother is left alone to take care of her children alone.

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So those are some of the impact that came with Covid-nineteen. Now in this second family the mother indicated that she she's not able to take care of her children financially also that is why her children are going to the street and then she indicated that she does not have a man in the house.

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I remember when I was interviewing her, she even repeated twice to say I do not have a man in the house and that is why my children are going to the street and I do not end the social grant money.

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So the social grant money is the SASa, is the South African Social Security Agency in South Africa, which is designed to provide a grant to, there's an old age grant which is provided to old people or grandparents who are about the age of 60 and then there's Child support grant which is provided to to children

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who are below the ages of 18 years. So it is not only this family that spoke about the challenge of accessing that grant, some of the parents as I was interviewing them they also indicated a challenge in accessing that grant to say they are children do qualify for that grant but they are unable to access the grant.

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So it clearly reflects the failure or the cap of that system that is in place in South Africa. And then in this next family, this is some form of a nuclear family, I mean a single parent family and a step family at the same time because the child lost both his biological parents and then before his father died his father was with his stepmom.

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So now the child is left with his step mom. The step mom is a parent, single parent who is taking care of that child and also her biological children.

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Now in this case the child said that He's going to the street because he's getting money for electricity.

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So there was some kind of a contradiction in the response that has been provided by the child and and and the mother.

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So as I was presenting in analyzing the findings, I was able to also corroborate the responses of the parents and the children.

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So in this case, the mother said, Yeah, it's not really the case that she's struggling financially or she's not able to take care of her children because the social grant money, at least in this case, she has access to that grant.

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So she said the grant is enough to sustain them in the family. So it could also be that the mother was ashamed to come out and say she cannot be able to take care of the child since while the child is not here biological child.

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So those are some of the things that came out of the findings of the study in terms of especially those single, I mean those step parents who were not able to be honest and to provide honest responses as to say I cannot be able to provide financial provision for for my children and that's why they go into the street.

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So in this case the mother said instead her children are not listening to her, they smoke clue and she they are disrespecting her whenever she is reprimanding them.

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So what's also coming out there is the parenting style. It has been indicated in the literature that single female mothers find a challenge in enforcing the strict parenting styles or discipline to their children, especially when their children are about our boy children.

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So that is what is also coming out in terms of the challenges in terms of parenting.

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So from the responses that I've just went through, it is clear that an increase in the number of female headed households reflects the traditional gender role of the mother that has to continue to maintain the responsibility of the child or children after separation of the couple.

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Most such women may not have the requisite skills or education to partake in the core economy as I've indicated that most of them only have the primary education and not the tertiary qualification.

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So there are first left to fend for themselves and this also relates to societal macro structures that fail women.

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Poverty as a societal strain therefore induces the researcher. To analyze the situation from a macro perspective to understand how the problem of poverty affects female single parent families and strred children.

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So despite the fact that the structural functionalist theory view the society as a system that functions harmoniously.

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Macro structures that have not changed in a patriarchal society such as the democratic South Africa and the contributors to gender inequality and the restructured families.

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So the inequalities that affect women in society are magnified among female-headed households where dependency and vulnerability combined with sexist societal attitudes ensure that these households are typically poorer than their male counterparts according to Alias and Erdogan.

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Furthermore, the poor outcomes in respect of children from single parent homes could generally be attributed to socioeconomic conditions as single mothers may not have access to the same level of financial resources as compared to mail-in or two-ena household.

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Now the South African labor market seems to also be more favorable to men compared to women and this is evident to the unemployment rate statistics that was released in 2,021 whereby it released that there's high unemployment rate amongst women which was 36.8% and then the unemployment rate among May amongst men was 32.4% and

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from those unemployed women it was found that most of them are single parents. Females are parents.

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And then this is the last slide. It is clear that gender inequality and conflict is still rife in democratic South Africa as asseted by Marxist views.

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Mugsist feminists blame the capitalist mode of protection as one of the main causes for male domination and women's oppression in society.

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So Vogel argues that a gender-wide division of labor is needed because a capitalist society survives on production and reproduction.

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Men meet the demand for protection and create surplus by waking outside of the family system. So men deal with their lives in a public space whereas women deal with their lives in a domain which is home whereby they take care of the children and do the house chores and they take care of the children and do the house choice and they're also involved

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in the children and do the house choice and they're also involved in the biological reproduction processes. So it means that it is the man's job that secured the economic sustenance of the family.

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And so this places men in a dominating and powerful position, though this male domination Though this male domination prevailed in the past with the advent of the capitalist mode of production, the detotomy between public and private spheres became institutionalized and male domination became almost unavoidable.

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In conclusion, in light of the discussion of folklore, it it can therefore be concluded that the capitalist ideology and practices have largely contributed to gender inequality and which still prevails in today's society.

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This brings me to the end of my presentation. Thank you.

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Sharing? No, I'm so sharing. Regard. Oh, okay, we need to stop sharing though, I think. Oh, I see.

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Oh, there's a chat. Oh. Okay, gotcha, gotcha, gotcha.

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Great. Okay. Great. We are moving on to our next presentation.

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Okay, so. Thank you very much. Hello to you all. My name is Kosolina Kosta and this presentation is called, with Vanessa, We are both from the University of Ever in Portugal.

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I'm very happy to participate in this Congress and I thank the organization the opportunity to present in our paper in this session.

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I'm going to share with you the results of an exploratory sociological qualitative study. Developed with the broad purpose of advancing some psychological understanding of the perspectives of young adults.

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Socializing single parent families. In fact, most, much of the literature on single parent families comes from the narratives of adults.

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Perceived as the main protagonists. Of such experiences. A single or lonely mothers or fathers.

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This communication takes a different end to a certain extent innovative perspective. Specifically, it's to understand those experiences through the voices of young adults.

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That were one socialized in context of single parenthood.

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The literature regarding single parent families points to different ways of entering in this kind of families. Separation, divorce, single mother who then fatherhood by choice.

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But also other situations and circumstances such as a rape, a medical explicit appropriation, adoption, etc.

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Despite also a distinction can be made between single parent families. And somehow somehow a single parent household. As this seems to introduce some more, temporary.

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Circumstances then we do, reasons such as imprisonment, war, migration, professional mobility, etc.

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Moreover, we took to also distinguish between male and female experience, namely with a highest percentage of mother centered families.

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And households rather than father centred single parent families. From the past to present. The context around it, single, parent families.

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Has changed as it has moved from from in position to agency. Meaning that many lone parent families nowadays are the result of a choice.

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And not simple the result of something that is exterior to individuals. Such as the destiny, a coincidence, a chance.

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Or a misfortune of life. Consequently, as far as children socialize in long parent context are concerned, across generation why, meaning those that were born past, 1,975, the eighties and early nineties.

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Having separated parents is no longer an exception. And having siblings from different parents become more and more frequent.

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Moreover, there is a great diversity of experiences regarding the fact of being socialized in a lone parent family, namely due to the event.

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That was at the basis of the household. Including variables such as age, gender of both the parents and the other, if any children involved in the assembly relations.

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All these variables are in fact key in understanding those experiences. The link also points to the fact that children socialize in the context of lone parent families.

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Since experiences of early autonomy. Which can somehow lead to overlapping or confusion of rows. For instance, being a child and being an adult, being a child and assuming some responsibilities of somehow a partner.

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And finally often feelings of difference and ambivalence among children living in single parent households are also experienced.

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Namely sadness, revolt rejection, frustration. Among other less positive feelings.

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Some pride in the. Yeah, that war with the children during the long period of time. We call this the present parents.

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That somehow we're capable of educating them alone.

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Having this as background the research question we used to guide our study was formulated as follows. How do young adults?

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Socialized in diverse contexts of single parenthood. Describe, evaluate. And mobilize their family trajectories.

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Towers the construction of their own identity and self. Specifically, the research intended to first to describe and evaluate from the perspective of young adults.

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Socialized in the context of single parent who their family to directory in terms of obstacles for instance social stigma prejudice socioeconomic vulnerability and difficulties.

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But also facilitating elements. For instance, the social support network. People that were alive in several circumstances.

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Inpirational features. And also adopted strategies. Such as competition, conflict and accommodation to deal with the situation.

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Another objective has to do with identify possible gender differences in the way you don't socialize in the context of mother and father single parenthood.

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Describe and evaluate the life trajectories of present and absent parents. And understand the role of socialization in the context of single parenthood in the representation and social practices.

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As young adults, namely regarding family education and work relationships.

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Who meet this objectives and exploratory qualitative study of multiple cases was developed. The sample was made of young adult socialized in single parent context for a long F of their childhood or adolescent.

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The recruitment was done through a non-probilistic intentional sampling process. Through networking and snowballing.

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The final sample was composed of 13 participants aged between 20 and 43 years old. 9 women and 4 men.

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9 living with the mother during their childhood and adolescence 3 with the father and one in shared custody.

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Interviewed, had different socioeconomic interviewing people at different socioeconomic profiles.

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Data were collected through a semi-structured interview and analyze through it semantic content analysis with the help of Nvvo software.

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And all the research of course followed the ethical principles as regulated by the Deontological Code of the Portuguese Theological Association and also the guidelines from the.

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So I'm not going to present you. Some of the, qualitative content analysis of data.

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Which is organized towards 3 different dimensions. The first has to do with the life trajectories of present and absent parents.

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As described by the children. The interviews describe them. Present parents life trajectories as complex and painful.

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They refer that their parents often have to change their lifestyle, faced an overload of work and responsibilities.

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And often we're stuck in routine. Contrarily, their absent parents trajectory are often described as in and unstable while also marked by suffering.

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The facilitating elements that were pointed out are mainly the family and friends network and co-workers.

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Regarding obstacles. The interview with point difficulties in accessing state support economic difficulties, social control, psychological problems and and social stigma.

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As far as the strategies adopted to face difficulties and the, the children parted to family network, dedication to work.

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Open and sincere dialogue between parents and children. Also engaging in activities they like. And the power of the formal network that was a positive.

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When evaluating the past. The Often, there are claims of praise at present mothers.

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And criticisms. 2 absent fathers. The life trajectories of especially the mothers are often described as difficult journeys and guided by sadness.

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Regarding the face of childhood. This, face, this period is often described as great, peaceful, happy, good, full of good memories.

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The facilitating elements during that period was mostly the family, namely grandparents. Mothers, uncles, cousins, got parents, brothers, but also other figures around children, namely pets.

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France, the formal network, and some inspirational features for the instance taken from a book from a theory or from a moving.

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The obstacles. During childhood. They didn't felt the obstacles, so much only, later during the dollar sense and especially now as adults when looking at the past.

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They adopted strategies during that period. To deal with adversities was being active, immersing themselves in certain and specific worlds such as play.

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The, is good, very good and a happy period. And finally, regarding adolescence, the description of these periods.

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And finally, regarding adolescence, the description of these periods varies between normal easy happy and quiet but also a rebellious period close then challenging.

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The facilitating elements have to do with the family network but also frame network. And school network and also here the power of some fictional characters.

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And inspiring features coming from pop.

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The obstacles face, had to do with the fact that a dollar cents itself is the fact that a dollar cents itself is the kind of problematic face.

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And in that specific period, teenagers felt the absence as the father. Mostly of the father among other emotional challenges, challenges and, immersed in a deeper and more intense feelings of Ormond's jumping.

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Such as first love experience and hard purchase. So it means that there seems to be a period where emotions Now rise more strongly.

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You adopted strategies were to perform activities they like and keep them busy. Occupied with sports music. Broadly they, sorry, in Broadly they, evaluate this face as a good but also permanent face.

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So as final remarks. These research allow us to think about the diversity of experiences surrounding woman parenthood.

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The underlying events. The couple's characterization and profile. Both of the present and absent parents. But also, the diversity of experiences.

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According to gender age position in the sibling relations the social network Then the analysis sustains that this diversity of experiences related to single parent families both for adults and for children.

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And these diverse contexts. Strongly shape the experiences that individuals have with other family members. As well as with specific institutions.

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Namely those related to education. Work and broad social support. The present parents were described as having complex and challenging lives.

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Guided by a greater volume of obstacles and not always with the help of facilitating elements or successful strategies.

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That allow them to successfully overcome the obstacles. Regarding beards and parents, their life paths.

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Tend to be described as more individualistic and unstable. Interview with also say that their fathers not always help them.

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Has they cooled and sh. Children, tend to describe childhood as the happiest. Stage of their lives.

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But a dollar. Marks the awareness of belonging to a single parent family. And all the obstacles and complexity faced by these young people when compared to other normal children and families.

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At the end, the time and attitude. Brings a new and more accurate perception. Of the power of socialization in the context of single parenthood.

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Now, described and evaluated as significant. In the life trajectory of individuals.

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And thank you for your attention. I'll be happy to answer some questions by the end. Thank you.

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Thank you very much. Okay. Sure. Great.

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And great. We're going to move on to our fourth presentation.

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Okay.

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Afternoon everyone my name is I come from Zimbabwe. I work for the for UNESCO Principal Office for Southern Africa.

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My pepper is best on the. On an interesting concept known as the small house. In Zimbabwe and I'm going to be analyzing the concept using So sociological theories.

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But first of all, I think I need to look at the context. What exactly is happening in our country because This is a family.

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Or tenant system is also accelerated by the context so in the past 23 years a Zimbabwe has experienced The West Political Economic situation with high inflation skyrocketing prices high unemployment and also at the negative developments.

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And this, took place in cyclists. In 2,008 and 2023 are considered the West Years.

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And this was associated with also some sibling political unrest.

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Then against the backdrop of this political and economic situation. The institution of the family. Seems to have evolved.

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And undergone some transitions. Emerging from a society that was largely dominated by the nuclear family.

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In the seventies and eighties. To new and emerging family systems. Which I described in 2013 as a small house.

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And also the demographic and health service. In Zimbabwe outlines that the Thames small house refers to a woman.

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Having an extra marital relationship with Emerit Man. So traditionally, a polygamous system was, was sort of institutionalized within the African family system.

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However, I's becoming less popular now in the urban areas. So there is the decline of the formal polygamous system.

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To Hi, other informal systems. Of polygon. So now the small house, if I might describe it.

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Is the trend among merit men to establish and maintain a singly women as a quasi-permanent sexual partner outside official marriage.

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And this relationship is parallel. So the official marriage though considered subsidiary. So it's quite interesting that.

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The woman that We say they are singly, they have alternate forms of of marriage.

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And is part of the survival mechanism. So now the small house is an intricate and complex family system.

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And after my initial a paper where I discussed I discussed the core tenants of the small house. It was then necessary for me to feather.

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Focus on this intricate relationship. And dynamics within the small house. So I then thought of Exploring theoretical frameworks within sociology.

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And try to use the theoretical framework is conceptual tools. Or lens in terms of describing this relationship.

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None as the small house. So one of the important theoretical frameworks That was quite exciting to me was the social exchange theory.

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And, my study sought to then apply set. As a theoretical conceptual tool. Terms of understanding the smallest dynamics and complexities.

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So, SET has been. Successfully applied in many disciplines with success. There are many scholars that have applied sets to religious behavior.

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It has also been applied to management sciences as well. And specifically to work-place relationships. And, scholars such as Croppersana, they found that set is applied to workplace behavior.

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And this model or approach stipless that certain workplace and testing its lead to interpersonal connections referred to as social change.

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Relationships. But the application of set to various disciplines To me, provided the basis for applying set to family research.

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In order to deconstruct and analyze the small house.

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But a little bit of background what set in tales. The social exchange theory emerged in sociology and social psychology in the 1,900 sixtys.

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And the set is among the most influential theoretical frameworks. In sociology and fourth theorists are largely associated with the development of set, namely George Oman's and others and they focused on the rational assessment of self-interest in human social relationships.

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And viewed set as providing an economic metaphor to social relationships. And the basic principle in set is embedded in the notion that humans in social situations Choose behaviors that maximize their likelihood of meeting self-interest in those situations.

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And, they note that a set is also underpinned by the assumption that individuals are rational beings.

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Engage in calculations of cost and benefits in social exchanges. And those engaged in interactions are rational seeking to maximize the profits or benefits to be gained from those situations.

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And exchange processes that produce payoffs or rewards. For individuals leading to pertaining of social exchange interactions.

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So. These are the philosophical and psychological perspective. Of the social exchange theory.

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Mainly looking at the various exchanges that are taking place when human beings make decisions.

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Now what is very interesting about a set is the rules and norms of exchange. And you'll see later that when I look at this small house There is a man who is married.

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And this married man. Then cause to look for an alternate relationship. And this is a single woman.

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And then begins to support. But you find that the relationship between the men and the woman is sort of a transactional.

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Is mainly the man is looking after the woman. And then the woman is also looking after the men. So.

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They there's this exchange there and they are also rewards in that interaction. So one of the key underpinnings of set is the rules of norms and exchange.

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And. So.

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To maintain the relationship Pat is in a relationship must adhere to certain rules, certain values of the exchange.

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The rules of exchange constitute what Amazon calls a normative definition of the situation that forms among or is adopted by the participants in an exchange relationship.

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So, so this The small house is also guided by these notions of rules and exchange. But there are 6 types of resources of exchange that are mentioned by Scholars.

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These resources are have status information, money, goods and services. And remember I said the smallest is a quasi relationship as an alternate and is mainly for convenience and there's exchange of these resources.

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So, on the small house, The demographic and health service points out that 6 and 10 women Then 5 in 10 men aged 15 to 49 are currently married or living together with a partner as if they are married.

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So the extent of polishing in Zimbabwe was measured in the demographic and health survey by asking all women currently married to living with a man.

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The question. Does your husband partner have other wives? Does he live with other women as if married?

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Or does he maintain small as? So you find that the survey focused on on this question and 11% of the respondents reported that their husbands were having more than one wife and 1% reported that they did not know.

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So the results of the demographic and health survey points towards an increase in the small loss practice, indicating that more men now prefer to have.

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More than one wife or partner.

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So the methodology that I engaged in in this study is to through ethnographic fields, work and also online.

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Questionnaire I applied an online questionnaire. Over a period of 2 weeks and participants.

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Them. And then the results of this study. The following results came out. From the online questionnaire where I asked Participants whether this was a popular form of

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Of a popular practice, this small house. And about The majority of the participants noted that is quite a very popular practice.

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And then I also asked whether this This practice has something to do with women power in termination. Most of them, they say it's no.

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I think it is to do with the economic conditions and women are driven into this practice because of the of the economic conditions.

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And then I also looked at whether This practice is driven by monetary benefits and participants. In this survey, they agreed that certainly monetary benefits were at the at the 4 and then on the motivations what motivates men to enter into this small last practice I found that it was mainly some were saying they will be lacking attention at

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home. Some noted that is sexual gratification, peer pressure, respect and control sex drive and satisfaction among other reasons.

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And then. We also looked at whether there were any exchanges that were done in this small house.

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They mentioned also monetary. They mentioned gifts and other forms of

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And the benefits of payoffs that women get in the small house. Participants noted that it's money, romance and money and mainly It's it has to do with Keshe.

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And then the risk that were noted was domestic violence, disease, and interestingly witchcraft as well, broken marriages and other forms of risk.

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And I also asked whether the small house is an effective economic system looking at the social exchange theory in terms of interactions.

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Most of them they felt that. It was not an effective economic system. And I also asked whether the economic challenges experienced tended to accelerate and participants tended to agree on that.

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And then there was a question whether women tend to influence the spread of the small last practice. Many participants agree that's mainly women that are driving this And I also asked whether partners in the smallest negotiator maximize And, there was no clarity in this question.

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Now finally as I close set offers insights in understanding this small house applying set to family research provides scholars with tools in analyzing the small houses social exchange.

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And the smallest practice is underpinned by interactions which are usually interdependent and are contingent on the actions of the 2 parties within the small house.

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The small house relationship evolves over time into a trusting lawyer and mutually benefiting commitment. Parties within the small house abide by the certain rules of exchange.

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A woman rendering the services to the men and men providing support to the woman. The complex relationship within the small house shows that women to engage in a small activities too.

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There were some women who were also engaged. So within the small house that the rule of exchange is adopted by both parties and the relationship is underpinned by rules of reciprocity or payment.

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The main pay is engaged in cash and the woman in kind. Usually through sex and other countries such as providing support to the men such as the physical and emotional needs of the men.

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And within the smaller system there is reciprocities in the interdependent exchanges. The exchange is in the smallest require a bidirectional transaction.

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In other words, something has to be given in something retained. There's interdependence which is often mutual and complementary.

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And another key feature of the small house is negotiation. The woman and the men in the smallest negotiate benefits for them to reach beneficial arrangements or maximize the benefits.

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Judies and obligations exchanging the small hours are detailed and understood by both parties. The negotiated exchanges are often part of the economic system.

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Or transactions and then in closing the study found that marriage in the smallest relationship is underpinned by commercial transactions.

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And is now marriage is a commodity which is up for sale and is subject to transactions and exchanges.

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And the relationship is transactional. Quentinent on certain duties being fulfilled and certain exchanges being made.

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Failure to fulfill the duties compromises the relationship and set offers insights on the critical and complex relationship in the small last practice including exchanges rewards.

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The economic challenges in Zimbabwe. Accelerated the small house and more affluent men taking advantage of the situation.

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And the results of the survey reveal that the practice is quite popular. But however, because of Christian perspective on marriage and participants saw the small houses evil and exploiting women.

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Thank you for your attention.

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Great. Thank you very much. Okay. We next.

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Okay, so we will move to our fifth presentation.

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Hi, apologies for the technical error on my device so I couldn't get it on. The volunteers and the people at the speaker center, I couldn't get it on.

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The volunteers and the people at the speaker center were very kind and the people at the speaker center were very kind and very patient with me but still I couldn't get it on.

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The people at the speaker center were very kind and very patient with me, but still I couldn't get it on.

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Apologies. All right, so I am Deepali Data from Delhi School of Economics.

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University of Delhi, India. And my paper is this paper at I'm presenting is part of my doctoral work where I'm exploring how adoptive parents Do family and how they make the adoptive children their own.

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So my paper is titled as Understanding Families of Choice and practices of skimming through adopted families in India.

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If I put it in a nutshell, then it's about talking about how parents make the children their own.

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The adoptive children their own. So my respondents for this research were mostly adoptive mothers. I did not intend to only talk to mothers but only mothers agreed to respond and to be part of this study.

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The location is a North Indian metro city and These women that I spoke to were also part of heterosexual marriages and there were a few single mothers as well but they refuse to declare their sexual orientation.

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Also because same-sex adoption in India is not allowed. Now, so many also had their first born as a genetically related child.

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They have a child of their own. Substances. A genetically related child. And the age group of the adoptive children at the time of interview was under the age of 5.

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Now, also there's hardly any ethnographic study on adoption in India or adopted families in India.

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So I and there's a lot to cover and I'd be very brief, but I still want to open up a conversation on adoption in India while keeping in mind the many constraints and limitations of this study in terms of access to the field, my standpoint as an outsider, the sensitive nature and the whole exercise of you know

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understanding intimate lives of people. Let me start with outlining a brief context in India so that It seems interesting that why we look at adoption and why why adoption and why making a child one's own is important to look at.

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So, Okay, so on one hand we have this cultural importance assigned to blood relations or in Hindi it's called Kunkarisha, blood ties.

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And this idea is then fed into this booming NRT clinics and market in general and authors like Amrita Pande and Anandita Mjuma have covered it very extensively.

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So there's a very strong sense of having a child of your own blood, your own substance, a genetically related child.

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This is one, but on the other hand adoption is also a very age-old tradition practice that has been taking place since ancient times in India.

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But the institutional adoption of an unrelated child is fairly recent in its comparison. When there's the ministry, there is a proper legal route of paperwork, etc, is being done.

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So adoption in India has been featured in history, mythological texts, mythological stories, ancient scriptures, family histories of the royal people, the common people and traditionally the most common form of adoption was of a male adopte and that was in absence of a male heir.

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So and most often this child was adopted from within a kin network itself and that was due to cast, and religious reasons.

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Adoption of the unrelated child was not. Non existent but it was deemed as less desirable because you know, abandoned or often children were looked down upon as bad genetic stock or assumed to be, you know, illegitimate of illegitimate origins.

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Now along with adoption, there's also been an existence of informal incorporation in Indian families, same cooperation of the other.

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So for example, there's this concept of Mumboa, which could be roughly translated as assumed or a sworn relative you know you are my own brother or you go my sworn sister like that so there's this cultural importance of blood and RTs and everything and then we look at adoption and how making this

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unrelated child your own. Now, today, India facilitates both domestic as well as international adoption and Kara, which is the central adoption resource authority.

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It's the chief body which looks into it's a government body which looks into adoption. Now I look beyond the legality, the paperwork, the process which establishes adoption on paper and focus on everyday life and how parents navigate.

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Going, family as an adoptive family within India. I explore how parents establish bonds with their adoptive children and in other words how they attempt to make the unrelated child their own.

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The Hindi word for own is up now and I wish it could have worked because I had translations of all these in the world.

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But I'll stick to English and wherever necessary I'll use the Hindi words. So, in context of adoption, the process by which a child is made one's own or up now or this process in by which they are made.

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Kin, it can take various forms based on the society, the cultural context that we are located in.

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For example, Cine Howell, she calls it, she calls it kinning and talks about the particular context of transnational adopters in Norway and she looks at how children who are racially and culturally different from parents are made into kings through food, language.

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I mean, cultural costumes are visiting certain places that's connected to the family history. So according to Howell, she defines kidney as the process.

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By which a fetus or a newborn child What a previously unconnected person is brought into a significant and permanent relationship with a group of people that is expressed in a kin idiom.

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Now let me share a vignette from my conversation with one of my respondents. Of course I'm using pseudonyms here.

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This is about Neha and I met her through Facebook group of adoptive parents. So this is very interesting, right?

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Outside I'm standing outside her door and I'm about to get inside and I ring the doorbell and she opens the door.

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I noticed a show rack outside the home and I removed my shoes and Before entering in, I placed my shoes in that track.

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And she excitedly gestures and tells me come in like just hurry up and come in and as I put my step first step in she tells me Do you know there's a story about this shoe rack?

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Come sit, I'll tell you. It's related to Tina, her daughter. She's after school right now and she offers me a glass of water and as I take out my notebook and you know settle down she's fidgeting almost you know she's very keen to start the story.

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And here she goes. She was about 4 when she came to us. She stood between me and my husband as my mother-in-law was pouring oil on the threshold.

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It's an Indian custom when we welcome somebody for the first time, particularly family or during weddings.

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So we pour oil on the threshold. It, Indian meaning this is from a North Indian city because India is a very vast country so it's not a pan-indian thing.

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So we were at the entrance and my mother-in-law was about to do arti. We saw her move to one side and my heart was in my mouth thinking, is our daughter going to run away?

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Did we overwhelm her with the welcome? We barely got home. What is she doing? Then we saw that she turned to remove her slippers.

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And joined us back right in the centre where she was. We never used to remove slippers before entering our house ever.

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But then my husband and I removed our slippers too. We all had the biggest miles as we walked in.

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We didn't want her to feel out of place. Maybe she saw us this before and she did to be respectful.

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We were touched by her gesture. That day onwards we all got into the habit of removing our slippers outside.

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We got the Shore Act from Amazon. We adopted our daughter's custom. That you showed us.

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We were desperate to be accepted by her. I think we wanted her to consider us as her own. And this house and every nook and corner of it belongs to her.

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I know for her this change is hard. Coming to a new home is hard. She was not born to us, but we wanted to make her our own.

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Now, they were certain Hindi words that were used by most of the respondents, just 3 of them I'm going to highlight Upna, Upna, Banana and Uppnapan.

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Up now banana is the process of making one's own. Upna is own and up and up one refers to a closeness or intimacy or a shared affinity that you share with somebody.

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I take the help of Janet Casten's concept of relatedness to talk about this. And you know the importance of exploring the process of making one's own.

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I argue that the idea of Upney does not district kinship. Like Janet Caston says, to solely biology or reproduction but is constructed through food sharing practices.

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And living under the same roof, cultural traditional practices and sharing substances. So, okay, I'm just sorry.

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All right, so another thing that my data shows is that the idea of Lagar or bonding so mothers expressed that for some it was very quick they bonded with the child for some.

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They had to be very patient and gradually over the time they bonded with the child and they said that we were waiting for the child to come out of the shell and we wanted to make the child comfortable and over the time this emerged that they said that we forgot that the child is adopted.

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We became what they called a quote unquote normal family. So there is this naturalization of adoption that after the bonding is established.

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Okay, I'll skip this another example and go to the quick example of Anurata. So I see I am trying to show here that parents, women here, the mothers who are interviewed, they made sense of adoption according to the cultural context that they're embedded in.

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One mother said that adoption is like an arranged marriage. You know, you like you get married to a person and then eventually fall in love.

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So similarly you bring home the child and then eventually you develop that bonding with that child. She said just as she, she compares it to incorporation of a bride in the new house.

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So she said just as I left my house, my village and came to my husband's place. I took over his surname.

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I also took the goatra or the lineage of my husband. Similarly, our daughter when she came home she took my husband surname, we had this pooja or this ritual.

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Where after, at the end of the ritual, we all consumed this sacred food or Prasat and And that's how she, then her go to changed.

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So she is now one of us. She is part of our family. So, so making one's own or kidding can be done through festivities, celebrations, but also cotodian rhythms like bedtime stories.

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Sharing adoption with the child, enjoying meals together, getting on a video call with family members, clicking pictures, placing them all over the house and putting up social media display pictures through languages, through language, etc.

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Parents also use storytelling including animal motives or also religious stories. Normalize adoption or to talk about how regular or it's not something out of the ordinary.

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So Krishna's story was often among the Hindu respondents was discussed a lot.

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So Krishna was somebody obstructionizer larger. OK, so I'll skip Krishna's story I can discuss later.

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I will conclude that. So in spite of a strong focus on blood ties in India, I look at the practice of kinship among adoptive families indicates that the way a child is in incorporated and how this is made sense of through culturally known or local kinship practices and the context in which they are embedded in.

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So therefore, family which was which is seen as given and usually and to form chosen family indicates that family members can as much be chosen as they are given.

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Adoption then can tell a lot about how people are made once own up now and which goes beyond categorization of either biological or social thinking of Kasten's works, islands were of mutuality of being and some mothers here not only try to make the child their own when they came home with them.

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They also deeply wished for the child to accept them, to be in turn adopted by them. Thank you.

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Great. Thank you very much. Okay, so I do want to have time for questions, but I do want to have time for questions, but if.

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That we have one extra paper that, was to be distributed. Could we have? The author come up for just maybe a like very brief 5 min would you be able to give a little brief overview of your research.

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There. Thank you.

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Thank you. So I am a Lenash. And the paper is on and negotiating non motherhood.

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It will be a book released next year on which we are working on it the title is negotiating non-Mava with representations, perceptions and experiences.

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And we have a project, Marinette, European project. On critical momhood studies in Europe and whereas I horizon, 2,020.

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And here in free collaborative partners are participating Uppsala University, Sweden may know if university island.

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And Villainous University, Luffinia and we kindly invite everybody who is interested on motherhood studies.

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To participate to the final conference which will be held next year in Venice on 20 first 20 fifth of January in 2,024.

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And on the internet website here, there will be a short list call for papers it's it is not up this call for papers it is not uploaded yet but in a week or 2 it will be already announced.

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So we really kindly invite you all. And I have printed out a summary. It's not a full paper as it is on the revision.

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So there is a summary about a woman who childless. We don't have children. It is based on who are childless. We don't have children.

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It is based on qualitative research, we don't have children. It is based on qualitative research, 12 7, it is based on qualitative research, 12 some structured interviews.

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And I tried to discuss there how we understand or how they negotiate their experience of non-marvel root and in the whole book we use this term of non-moverhood as it is more broader and other chapters will be on the.

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So it will be interdisciplinary book and shortly about my paper is that I divided in 3 sections.

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How women discuss the idea of children as the meaning of life. And then another section is what does family mean to them and the short conclusion is that they have a broader meaning of family not only in nuclear family and often not only partner is important person but also extended family.

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Favour appearance and siblings for example. And when we talk about DSL realizations of financial security, independence and having a job is very important.

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So the main conclusions is that and on motherhood is often studied from the perspective of courses and consequences and as a temporal life stage in women's life until they passed their reproductive age and women themselves really make final decisions about having children.

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When they don't try to get pregnant or when they are productive age and and hmm What else?

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Yes, somewhere then when circumstances appeared in the way of training they try to overcome but for the most of them profession was very important and occupation and it was not enough to have a self-provide bread winner.

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My partner that is and we we explain that, that, Because, Lefinia, I have, so yet this experience of high employment rates among women.

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In Europe, so dependency on labour market is also explained by lack of state financial support for upbringing children and the main focus of family policy remain on 8 parental leave so that's why a woman really stressed to have employment, to feel secure financially and emotionally and also for some of them even planning children was related

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with employment states. So it would be a shortly this. Yeah, this way. Thank you.

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Thank you very much. Okay, we're going to stop. And hi to everyone on Zoom. If you're here, feel free to pick up one of those summary papers and now we do have 23 min.

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And now we do have 23 min. And now we do have 23 min for questions. So please, if you're in the room.

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Yeah. That community. You can, yeah.

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I don't know if that's, they might not be turned on.

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On the bottom.

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Is

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And How many enjoy the The main So Oh, yeah, would you mind coming up here to ask your question?

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Sorry, but I want everyone to be able to hear.

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Okay, good evening everyone. Well done to all the presenters. I came in from another session quite a bit late so I met this small house family so I'm going to direct my question to the small house family.

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You said that they have a transactional relationship with equal benefits. So I'm wondering What is the place of unequal par relations between the man and the woman?

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Because that practice is not a culturally accepted practice. And even in normal marriage is the gender par relations is taped towards that the man and the woman is subjected to all forms of violence and discrimination.

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And I want to believe that this will be worst in terms of an illegal in quote contraption called small house family.

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So did you investigate? Gender power relations. Yeah, domestic you know, violence experiences. Thank you.

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So the latest one now, what is the answer? To receive all your questions and then and then next week.

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Hello? Okay. Do we have another question?

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Thank you for our representatives. I'm Mariko Tasmani from Japan and I have a question for the first presentators so I'm studying about Japanese fathers and masculine teeth and my question is about the relevance or relationship between carrying masculinity and the father's rights movement in your

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study. II understand I know that carrying masculinity is the important concept. And important concept in EU and so I would like to know the in France.

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From Oh, wrong the further right, especially for the second wave. To carrying the masculine tea.

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Thank you.

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I, yeah, I think we're gonna take, well, let's take one more and then people can keep thinking about questions and we'll get things questions.

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That's fair. We'll allow. Okay. Hi, my name is Katya.

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I'm a PhD student at the University of Melbourne and I have a question for the first presenter.

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And I have a question for the first presenter. Yeah, sorry. I was a little bit late for your presentation. Yeah, sorry.

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I was a little bit late for your presentation. I was a little bit late for your presentation.

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Yeah, sorry. I was a little bit late for your presentation. But I just like if you, you know, I was a little bit late for your presentation.

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But I just like if you, you know, if you have time to elaborate legislation after this the Second World War when fathers lost.

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The, a priori right for soil custody. So I just. Wonder if you could elaborate a little bit how it was.

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Prior to that, was it like in a year of that men just were granted like custody with children automatically before I mean I guess taking intake out that divorce was really rare at the time but still because I'm from Russia so it's a post-Soviet.

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Quentin says it's very different even at that time. Yeah, that's my question.

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And for the for the second presenter. yeah. So thank you for your presentation as well.

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It was a really interesting. So you mentioned that, I mean single mother's single mother household really struggle financially and you mentioned that it was often exacerbated by the deaths of fathers but I wonder what happens when Father's side of life but just like separate it or the worst.

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Are they absent? What kind of support they provide informally or in there any formal requirements for support in in South Africa.

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That would be interesting to know. Thank you.

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Thank you for these questions. We'll go in order because also our first question person has to leave for another session, person has to leave for another session so maybe you can take that first question person has to leave for another session so maybe you can take that first question.

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And stuff. Yeah.

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Okay, thank you for your question on the Then I'm going to respond. I think both parties negotiate on equal.

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Terms but because the man has got the money then tends to bring the aspect of manipulation. So I do agree with you that.

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This space is not even. And then you also raise whether it's culturally accepted. No, and it's also sort of illegal because the men is married but as sociologist who are beginning to notice that this is quite an imaging alternate family system.

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And then finally, there are so many risks that are involved. And in this study, I found that Besides domestic violence there is risk of diseases and other things.

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So it's something that is risky. But I think it's sociologist will not that It's an imaging, informal relationship.

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Thank you for both questions. I will start with the first one. Just for, for, making the whole picture more clear, I used the concept of fathers rights movements because this is how my project started many years ago.

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So when I started I thought that I will only research on this very particular social movements that are fighting for further rights and are very anti-feminist.

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B very shortly I just realised that the spectrum of fathers, activists and groups and initiatives at least in Europe is much wider and not all the father's groups are actually fathers rights groups.

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So this is why I developed this metaphor of free waves in fathers activism because it actually started with divorced fathers who are actually trying to get rights to be with the children or rather get back power over family that they lost.

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Because of divorce. But then I realized that they are also different different types of activism. So the current Maslinki concept is of course not very much appreciated.

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By the activists that can be linked to the first wave. They are much more traditional when it comes to whatever main role is they are very much like seeking power and dominance over women and children.

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But then the second wave already when the shirt custody issue started to be discussed, you can spot some sort of like a fragmented discourses about men as a carer.

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It's still not yet the caring masculinity that we know it right now after you know the papers theorized by Carl Eliot who is by the way from here.

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And then so the Caring Masimi concept of such, I only link it with the third wave of father's activism that I haven't presented because platform for Europeans fathers is not there yet.

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But this is like the very kind of like a new way of thinking about fatherhoods from more holistic perspective.

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So not only after divorce, father but has to be kind of like improved from the beginning when the child is being born because this is when the father's supposed to be involved not when he separates from the mother.

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So this is very significant concept for the third wave which is still quite fresh and not too many organizations are actually situated in this, this side of the spectrum, but yes, this is something which is like very fresh and very new and very much like gender equality like.

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And then when it comes to the second question, thank you for it. So from historical point of view and Polish myself so this post socialist context is quite familiar to me so so before the Second World War in majority of European countries there were no legislation basically when it comes to shared custody or like whatever is happening with children but usually when divorce happened which wasn't also

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that often. In majority of European countries. So the children stayed with the father. So the real change in family law started after Second World War and it started in Eastern Europe in like communist countries.

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So Poland but also a Soviet Union and then few other Eastern European countries were the first countries that actually introduced some sort of like a more progressive family law when the role of mother was significant and also when the children that are coming from outside marriage were also receiving the same illegal rights as the children from the married couple.

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So that was the progressive part of Europe that time when it comes to family law at least. And then.

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The movement for the rights movement actually was born elsewhere in America and in Western Europe where the situation was rather different.

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Okay, thank you for your question. This is I have indicated that some children lost their fathers due to death but also You'll find that some parents separated or divorced.

456
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With the partners. So it's not only the case of death, it's also that case whereby you find that the separation, but also as I have indicated in my presentation, you'll also find that the untold fathers whereby at times the single parents I remember in one of the response or the participant, she

457
01:39:48.000 --> 01:40:16.000
indicated that the child does not know his father. And then one of the reasons why The child is going to the street, the child indicated that he needs to know what, I mean he need to know his father and then the mother also indicated that the social workers at to look for the father of the child because also that could be the reason why the child is going

458
01:40:16.000 --> 01:40:30.000
to the because also that could be the reason why the child is going to the street because of the reason why the child is going to the street because of now that behavior could be influenced by that behavior could be influenced by the fact that the child somehow is denied his father's love.

459
01:40:30.000 --> 01:40:44.000
Parents, divorce and also at times parents do not inform the children who they are fathers because of their personal vendetters with those fathers.

460
01:40:44.000 --> 01:41:12.000
So also, There is some kind of beside the social grant as I have indicated. There is the maintenance support yeah it's it's a child maintenance whereby if the father is alive and the mother separated or divorced with the father, then the mother can apply for.

461
01:41:12.000 --> 01:41:42.000
Child maintenance whereby the the is supposed to maintain the child by giving the mother the money every month so that they can be able to take care of the child with that money but there are also processes at times through that process whereby there's this there should be child maintenance support because the father is supposed to be waking so at court they also look at your

462
01:41:42.000 --> 01:41:57.000
income level if you are working and how much you end they also calculate based on that to say if this is the amount that you aim in then it means every month this is the maintenance amount that you're supposed to.

463
01:41:57.000 --> 01:42:08.000
To give to to the child. So those are some of the issues that. They deal with.

464
01:42:08.000 --> 01:42:16.000
Thank you. Great. Okay, so we have a few questions in the chat. So I'm going to read this. Hello everyone.

465
01:42:16.000 --> 01:42:26.000
I am the session organizer. So thank you Marina. Yeah, that's great. This has been a great session.

466
01:42:26.000 --> 01:42:37.000
So question for the first presenter. I was wondering if your research provides some more elaboration on the father's representations of motherhood.

467
01:42:37.000 --> 01:42:59.000
Okay, so you can think about that. Then I have a question for this second presenter. I was wondering what kind of activities do these children while living on the streets as I see that this is represented by mothers as a way to earn money Okay.

468
01:42:59.000 --> 01:43:10.000
Oh, so what do the children on the street do, what their activities are? And then a second question for the second presenter.

469
01:43:10.000 --> 01:43:19.000
Does your study investigate how single parenthood is stigmatized in the South Africa society?

470
01:43:19.000 --> 01:43:30.000
So second person. Okay. And then finally there's a comment, a reflection on the fourth presentation about the small house phenomenon.

471
01:43:30.000 --> 01:43:44.000
It would be very interesting to have a more in-depth exploration about how your participants Think that the small house system is not effective that you showed in the survey results.

472
01:43:44.000 --> 01:43:58.000
So maybe we can have a few minutes to respond to that. Those and people in the audience can think if they have any last questions while they're answering.

473
01:43:58.000 --> 01:44:04.000
OK, yeah, great.

474
01:44:04.000 --> 01:44:25.000
Yes, thank you. So I have a questions to the presenter who actually was here with us. So I noticed that you focused mostly on the children who were raised in the really single single families but I also noticed that you had some research participants who were raised in like shared custody arrangements.

475
01:44:25.000 --> 01:44:39.000
So I was wondering if you spotted any kind of like a differences in their own kind of like interpretation of the situation that it differs from the children who were raised either by mothers or by fathers.

476
01:44:39.000 --> 01:44:46.000
And, I have also a question about the small house practices. Because this is a session about single parents.

477
01:44:46.000 --> 01:44:55.000
So I was wondering what is the case of the children that might be coming from this type of relationships, what is their status and what is their situation?

478
01:44:55.000 --> 01:45:13.000
I have also questioned to the our last presenter almost as presenter so please can you finish the story about Krishna because I was very intrigued.

479
01:45:13.000 --> 01:45:21.000
And I will take it with me and I'm very curious about the rest of your project. So it was really, really interesting.

480
01:45:21.000 --> 01:45:27.000
Thank you.

481
01:45:27.000 --> 01:45:38.000
Okay, where do we wanna start? We have a few minutes maybe can we start online? Oh, I think we lost.

482
01:45:38.000 --> 01:45:42.000
Rosalina.

483
01:45:42.000 --> 01:45:53.000
Okay, okay, while while we're waiting for that return whoever wants to start maybe maybe we can start on the end.

484
01:45:53.000 --> 01:46:07.000
And we'll come back yeah

485
01:46:07.000 --> 01:46:21.000
Is it? Yeah. Okay, so quickly telling you the story of Krishna. So Krishna is one of the gods in the Hindu mythology and he was born to Davoki and Paso.

486
01:46:21.000 --> 01:46:22.000
But, Dave Keith's brother, that is Krishna's uncle.

487
01:46:22.000 --> 01:46:32.000
He was the evil king of Mathura and he plotted to kill at that time the unborn child of the great child of Thevaki.

488
01:46:32.000 --> 01:46:52.000
So with divine conspiracy and miraculous circumstances. Vaso Dave, the birth father of Krishna, he ended up smuggling Krishna across the river Yamuna to another city Ghokal and there he was adopted by Nun and Yashoda.

489
01:46:52.000 --> 01:47:04.000
So and he grew up with them and Mothers identified themselves as Yoshida because they want they think that our God was adopted.

490
01:47:04.000 --> 01:47:21.000
So the mother of our god is an productive mother and so are we. So there's that kind of relational I mean they are related to that character and also they feel that just as Yashoda was able to give a happy childhood to him.

491
01:47:21.000 --> 01:47:36.000
So will we provide for our child? So that's the story in a nutshell. Thank you.

492
01:47:36.000 --> 01:47:45.000
Yeah, I think the first one was a comment. On why or how they better spin. The persons think that the practice is not effective.

493
01:47:45.000 --> 01:47:57.000
And I think I am. Is recommended that it may need a further exploration But I think the reason why they think that is not an effective system is the risk involved.

494
01:47:57.000 --> 01:48:08.000
And then the second question was on the status of the children in this small house. The small house The woman in the small house.

495
01:48:08.000 --> 01:48:18.000
Usually this is a single mother with children and uses the smallest practice to raise income to sustain the family.

496
01:48:18.000 --> 01:48:33.000
And the main the men in the small house acts as a father and referred to as an uncle. And then, looks after the children's welfare.

497
01:48:33.000 --> 01:48:48.000
So it's sort of a family system that is, operating. But it's a quieter relationship than the a temporal relationship with regard to the man.

498
01:48:48.000 --> 01:48:54.000
So I have a question about the representations of motherhood in the narratives of the activists.

499
01:48:54.000 --> 01:49:05.000
So in this particular case, platform for European feathers, no, I did not approach any kind of like histories about matters.

500
01:49:05.000 --> 01:49:15.000
Because they also try to frame them as like very much open to other parents as well, not just fathers, but it happens that they are majority of fathers that they are dealing with.

501
01:49:15.000 --> 01:49:31.000
But among the activists who are actually connected to the first wave which is anti-feminist. The stories about bad mothers are quite popular and women are often framed as the persons who are actually guilty of the of the family.

502
01:49:31.000 --> 01:49:44.000
They are guilty of false accusations, the ability of false accusations, the ability of separating children from foul accusations, the ability of separating children from fathers, so-called parental alienation and so on.

503
01:49:44.000 --> 01:49:51.000
While this discourses are not any more popular in second and definitely not in third wave. So it depends on the wave.

504
01:49:51.000 --> 01:50:08.000
But in the first one, the most kind of like a classical representation of others rights movement, the batters are blamed for for the situation that the fathers are coping with.

505
01:50:08.000 --> 01:50:19.000
Okay, thank you for the 2 questions. So the first question was about the activities that the children are involved in while on this trip.

506
01:50:19.000 --> 01:50:29.000
So some of those children while they are on the street as I have in that they would somehow extend the informal labor to assist people.

507
01:50:29.000 --> 01:50:47.000
It can be in terms of groceries maybe to help them carry such Pro there is some they are involved in assisting people to they would be in the parking lot to somehow act as.

508
01:50:47.000 --> 01:50:51.000
I mean, assisting those people in terms of, packing their cars and stuff like that.

509
01:50:51.000 --> 01:51:04.000
So those are the activities that they are involved in as I've indicated that at times it seems like parents would not have a problem when their children go to the street and bring some money that they would get.

510
01:51:04.000 --> 01:51:16.000
After helping those people in exchange of money. And then other than that, some children would be involved in petty crimes and smoking clue and and stuff like that.

511
01:51:16.000 --> 01:51:29.000
So there are various things that they are involved in. And then in terms of the other question of whether my study was looking at Singapore and Families stigmatized.

512
01:51:29.000 --> 01:51:41.000
Not really. The broader study was looking at the impact of different family structures in terms of your extended families, nuclear families.

513
01:51:41.000 --> 01:51:47.000
Blended families or step families or single parent families. So as I've indicated what came out is that most of the children are coming from single-parent families headed by females.

514
01:51:47.000 --> 01:52:06.000
So the single parent families are not really stigmatized because there are some similar parents who are able to take care of their children and it's not a problem.

515
01:52:06.000 --> 01:52:16.000
We find that they are working but obviously there are those that are challenged like some of the similar parent females that I've just read such.

516
01:52:16.000 --> 01:52:39.000
Responses but also it seems that children are the ones that are mostly affected especially in such a few months in a poem to families that are living below the poverty line where those females and parents are not able to provide for their children financially.

517
01:52:39.000 --> 01:52:45.000
Well, thank you very much and we're at time, but thank you to all the presenters.

518
01:52:45.000 --> 01:52:54.000
This has been a great session thanks to the organizers and thank you to y'all in the audience for being so engaged.

519
01:52:54.000 --> 01:53:02.000
Give everyone a round of applause.