WEBVTT 1 00:00:00.001 --> 00:00:02.979 Hello, everyone. So 2 00:00:03.440 --> 00:00:16.250 today's session is on, diversity is bodies, violence and human rights. In the 20 first century the gender and racism issues. 3 00:00:16.450 --> 00:00:29.530 and this session is a joint session with R. C. 54, the body in the social sciences and thematic Groupilavian violence and society. 4 00:00:29.740 --> 00:00:37.420 So on behalf of our C. 54, and Tg. 11. I welcome you all in this session. 5 00:00:37.910 --> 00:00:40.980 We have 3 presentations here. 6 00:00:41.020 --> 00:00:45.950 The first one from Abdel Fattah is in a 7 00:00:46.220 --> 00:00:59.419 how do you pronounce? Okay, thank you. And then we have Letitia Silva, and then we have Dandara soaji Dandara. So here, are you there? 8 00:01:02.190 --> 00:01:09.739 Dandara Soares: Yes, she is online here with me. 9 00:01:09.810 --> 00:01:11.930 Yeah, we can hear you. 10 00:01:12.930 --> 00:01:14.040 So 11 00:01:14.680 --> 00:01:36.059 okay, thank you. So without any further delay, let's start our session. We have our first presenter here. 12 00:01:36.480 --> 00:01:59.470 And the topic of the discussion is led to a new, those who associate a plug-hel education in a Puural society. I welcome Abdel Lev. Abdel Fattah Azin to to present his paper over here, please, and it's yours. Thank you. 13 00:02:09.380 --> 00:02:13.290 Thank you. I present my paper in France. 14 00:02:13.470 --> 00:02:19.649 French, and then the 15 00:02:19.950 --> 00:02:22.890 the and you. 16 00:02:55.830 --> 00:03:04.100 Amena Stader. Meyer! No, you an athlete, you know, at a very in a posh, because you are comparative. 17 00:03:04.160 --> 00:03:12.389 the the 18 00:05:35.340 --> 00:05:41.590 a constituency. 19 00:05:41.640 --> 00:05:54.340 the 20 00:07:33.610 --> 00:07:44.520 ladies and gentlemen, Lita almond palo, the de la mezzo mee estadilla esponsav me infoot on dor de la mezzo 21 00:07:44.700 --> 00:07:46.210 eliminated 22 00:07:54.170 --> 00:07:58.110 the chef. the 23 00:08:23.030 --> 00:08:29.989 it's the invisible in the paklasi, in the the Sara present, remote in an acrony. 24 00:11:07.640 --> 00:11:15.690 the 25 00:12:09.860 --> 00:12:16.959 See Tadier Khali and Khalif Kerry say Ampere the has spectral advance is a 26 00:12:31.690 --> 00:12:43.230 the 27 00:12:43.660 --> 00:12:44.670 okay 28 00:13:25.800 --> 00:13:37.370 on the 29 00:14:25.620 --> 00:14:27.660 A policy step politic 30 00:15:02.560 --> 00:15:16.370 in the 31 00:17:37.210 --> 00:17:53.370 the 32 00:18:13.520 --> 00:18:14.220 oh. 33 00:18:17.910 --> 00:18:36.579 thank you for this intense presentation, and I'm really sorry that we are bounded by time. Our next presenter is Leticia Sylvia, from University to to Estado-mi, Mina Jail, Brazil. 34 00:18:36.790 --> 00:18:39.580 and co-authors. 35 00:18:39.600 --> 00:18:51.599 and the topic of discussion is the existing relationship between embodiment and bodily practices in the Brazilian scientific literature. 36 00:18:51.740 --> 00:19:00.640 I'd like to request Leticia. Please introduce yourself and the co-authors. And then, Salios, thank you. 37 00:19:00.860 --> 00:19:16.980 Letícia R. Teixeira e Silva: Thank you. So I'm the I talk from Brazil, and I belong to the State University of. 38 00:19:17.000 --> 00:19:25.970 Letícia R. Teixeira e Silva: and I also belong to Nicole that he is a research group that belongs to the University of Brazil. 39 00:19:26.530 --> 00:19:47.789 Letícia R. Teixeira e Silva: We think this research group me and my colleagues, Nigel Levin, to. We start to all his Erez Agmoni, and we researched about the existing relationship between an environment and bodily practices in the Brazilian scientific literature that I'm going to present now 150. 40 00:19:47.890 --> 00:19:55.629 Letícia R. Teixeira e Silva: And here in Brazil we don't practice to speak English. So it's a bit rusty. Sorry about that. 41 00:19:56.390 --> 00:20:14.380 Letícia R. Teixeira e Silva: As a funded academic group, based on the existing knowledge in the field of education which we include, but are not limited to it. We regard as an important guideline of 42 00:20:14.530 --> 00:20:27.840 Letícia R. Teixeira e Silva: our theoretical agenda, guiding the substance of social sciences as a way of enhancing the rightful appraisal of singularities corresponding to the human body. 43 00:20:28.640 --> 00:20:46.639 Letícia R. Teixeira e Silva: To our mind the morrow to be drowned from Thomas Schard, as in the Lazarusophilia remarks, is that these techniques are common to certain notions and arguably possible relations, differences and contradictions can be explored in many regards. 44 00:20:47.100 --> 00:21:04.019 Letícia R. Teixeira e Silva: In particular, we wondered whether, or rather to what extent bodily practices and embodiment at Collective Affinities are intertwined through studies electronically available on Caps periodicals website 45 00:21:04.410 --> 00:21:21.829 Letícia R. Teixeira e Silva: to do the literature research search. We used as unique web-based technology, Casper radicals which has a site licenses since 1,999 to important commercial databases as web of sciences. Science. 46 00:21:21.830 --> 00:21:39.900 Letícia R. Teixeira e Silva: that platform primarily designed to publish Brazilian graduated studies provides a way to broadly search for the territory across many disciplines and sources. And it's one of the largest online content repos stories in the Latin America. 47 00:21:40.700 --> 00:22:03.130 Letícia R. Teixeira e Silva: Needless to say that investigating such point involves a substantial novel account of how exactly this notion function, and how they are as a result, provide us with privilege, knowledge of body, culturally recognize whose existence existence they seem to entail. 48 00:22:04.490 --> 00:22:17.590 Letícia R. Teixeira e Silva: to identify his assumptions that lead us to elaborate this study. We linked a look at the recently charter covering provocations concerning to the period 200 49 00:22:17.660 --> 00:22:20.989 Letícia R. Teixeira e Silva: and 2,003 and 2 and 2 50 00:22:21.180 --> 00:22:45.180 Letícia R. Teixeira e Silva: to any 8 selected studies were analyzed under their standards of quantitative approach. We did a focused search by clicking on the peer-reviewed articles. Link, and then entered the search by our keywords. Tagler, to our particular interest, namely, embodiment and body practices, or bodily practice. 51 00:22:46.050 --> 00:23:02.280 Letícia R. Teixeira e Silva: Precisely kid in disturbs, we are able to gather a list of 115 plus do it to research university limitations on databases, subscriptions. Only 15 of these amounts 52 00:23:03.080 --> 00:23:04.590 we're download. 53 00:23:04.900 --> 00:23:08.120 Letícia R. Teixeira e Silva: But the end of an accurate 54 00:23:08.190 --> 00:23:30.489 Letícia R. Teixeira e Silva: and reading regarding the set of enclosure or exclusion criteria, we further reduce that number to an even more manual 28 that could be scanned for relevant titles. 6 duplicate studies removed, 16 were not aligned with research purposes. 55 00:23:30.890 --> 00:23:39.930 Letícia R. Teixeira e Silva: Each included study was read in its entirely entirety by each researcher. Attention 56 00:23:40.290 --> 00:23:48.090 Letícia R. Teixeira e Silva: Being paid to how authors manage to take badly practices and embodiment notions 57 00:23:49.720 --> 00:24:00.639 Letícia R. Teixeira e Silva: in the domain of Brazilian physical education, a primary articulated definition in regard this terms is provided by Anna Mars Silva. 58 00:24:01.240 --> 00:24:23.239 Letícia R. Teixeira e Silva: After having presented her doctoral work in 1,999, she anchored it partnerships to come positivity to grasp such well-rounded terminology, which was further entered into the dictionary in 2,014 by Gonzales in Fencedes Cipher. 59 00:24:24.250 --> 00:24:41.969 Letícia R. Teixeira e Silva: So the first step to our towards this and Easterlet cadence made by Yono Marsa Silva would regards body a slightly cultural construct, and which she claims belong to lived experience from the beginning. 60 00:24:42.650 --> 00:25:02.109 Letícia R. Teixeira e Silva: The term Bart. Bodily practices found in the material gathered, including the very first identification only. Josilva is indeed by no means defined in it through almost always on display. Most are flagrantly taking for granted. 61 00:25:02.490 --> 00:25:11.730 Letícia R. Teixeira e Silva: 2 authors spend times on defining it accurately, but most of them solely provide a narrow definition they are not in 62 00:25:12.200 --> 00:25:14.900 Letícia R. Teixeira e Silva: the least worried about. 63 00:25:15.130 --> 00:25:22.320 Letícia R. Teixeira e Silva: They are not in the least worried by not knowing, providing at least exemplifications. 64 00:25:22.370 --> 00:25:31.080 Letícia R. Teixeira e Silva: Other just mention it, but there is no remarkable reference. What's over. Finally, reference is made focally 65 00:25:31.980 --> 00:25:34.090 Letícia R. Teixeira e Silva: in 3 studies 66 00:25:34.510 --> 00:25:54.300 Letícia R. Teixeira e Silva: but it does not even constitute their price. Pose principal subject team. But the practices emerge from curt culture, aiming to attend with the bar biological orientated conception that modern society has come up with body 67 00:25:55.000 --> 00:26:19.829 Letícia R. Teixeira e Silva: by the author's lights. A sound understanding of both bodily practices and body finds a part in social cultural knowledge essentially interdisciplinary, is required in order to clarify, clarify situations, experiences and actions in regard to body. Taking here as a complex and elusive object. 68 00:26:19.830 --> 00:26:36.189 Letícia R. Teixeira e Silva: we've heard in its culture fashion. In brief, it follows that appeals to what those experience are already argued by Syva, Almeda and Vigors Bridge. In doing so, body and environment 69 00:26:37.570 --> 00:26:55.189 Letícia R. Teixeira e Silva: embodiment is a social and cultural phenomenon which Visaby's body gives rise to its singularities. It follows that body is a passing place, a switch in medium which carries through, since data the subjectivity of human beings 70 00:26:55.470 --> 00:27:01.010 Letícia R. Teixeira e Silva: backing to the studies gathered, 10 were left of. 71 00:27:01.020 --> 00:27:10.029 Letícia R. Teixeira e Silva: for they were only related to the precise subject under discussion, detected flippancy in their comments on environment. 72 00:27:10.440 --> 00:27:26.139 Letícia R. Teixeira e Silva: Indeed, it is not clear from which perspective the authors have been true. No bold claims are addressed about body throughout for studies, while other 6 provide no explicit definition regarding it. 73 00:27:26.190 --> 00:27:33.600 Letícia R. Teixeira e Silva: These points on the Nile bomb demonstrate lack of intelligent intelligibility 74 00:27:34.060 --> 00:27:38.919 Letícia R. Teixeira e Silva: for ease of readability, and understand the ability of 75 00:27:39.010 --> 00:28:04.679 Letícia R. Teixeira e Silva: 18 students. Gatherers gathered, emphasize their key points in regard the subject under discussion. One should highlight key research ideas which were conveyed by the authors under the first, but their respective headings, living and lived body. The priority of analysis of body is part teacher, student training, and help. 76 00:28:05.600 --> 00:28:16.950 Letícia R. Teixeira e Silva: The living and lived. Experience is experienced here overall. Our studies have in common lived experiences in 5 more minutes. 77 00:28:17.400 --> 00:28:32.440 Letícia R. Teixeira e Silva: 5 min. Okay, I'm going to to pass this part. According to the authors, the body flow from econs's acronyms. Rain, they are able to support a permanent view about embodiment and no notion. 78 00:28:33.210 --> 00:28:37.279 Letícia R. Teixeira e Silva: for each viewer. Creates their own ideas. 79 00:28:37.530 --> 00:28:43.089 Letícia R. Teixeira e Silva: The motion in question, as well as many emotional response to it. 80 00:28:43.190 --> 00:28:53.379 Letícia R. Teixeira e Silva: Perceptions about embodiment tradition is part different domains of human knowledge, value, appearance. and violent technologies 81 00:28:53.480 --> 00:28:58.639 Letícia R. Teixeira e Silva: carefully, carefully consider one feature of embodiment 82 00:28:58.670 --> 00:29:04.890 Letícia R. Teixeira e Silva: it. It is it's experienced as experiencing constitution. 83 00:29:05.710 --> 00:29:19.299 Letícia R. Teixeira e Silva: The current study did not exhaustively threat. The terms involvement in valid bottle practices, though their meanings have been excessively explored by social scientists. 84 00:29:19.400 --> 00:29:29.069 Letícia R. Teixeira e Silva: We wonder whether there are any pointers between the terms through Brazilian academic publications relating to the top under consideration. 85 00:29:29.150 --> 00:29:45.389 Letícia R. Teixeira e Silva: First, by your our lights. Both terms should be examined in line with the underlying knowledge regarding body. Social behavioral characteristics which provide undoubtedly support, achieve information for both terms. 86 00:29:45.430 --> 00:29:54.540 Letícia R. Teixeira e Silva: On the other hand, these terms influence of body, especially objective data, subjective notions. 87 00:29:55.040 --> 00:30:05.129 Letícia R. Teixeira e Silva: The farmer results for empirical observations, so that they contribute to shape a body culturally formed rather than biologically. 88 00:30:05.160 --> 00:30:20.459 Letícia R. Teixeira e Silva: be that at Ismay the link bodily practices to experience which join it with practices are tied to a body coach or culturally informed 89 00:30:20.600 --> 00:30:28.789 Letícia R. Teixeira e Silva: environment is view as complex phenomena at those from is experience. Experience. 90 00:30:29.600 --> 00:30:31.280 Letícia R. Teixeira e Silva: In conclusion. 91 00:30:31.800 --> 00:30:45.780 Letícia R. Teixeira e Silva: the 2 terms are associated to body in turn. Immersed in social settings to be clear while body practices can be object-fight embodiment cannot. 92 00:30:45.870 --> 00:31:06.960 Letícia R. Teixeira e Silva: Whatever definition is given to embodiment such definition depends on the context, and experience cared out in and throughout the body the Sars phone, from which both terms is bring, the body culturally informed, while involvement can be well validated via body practices. 93 00:31:07.020 --> 00:31:15.620 Letícia R. Teixeira e Silva: With respect definition, they should be carefully the limited, followed by exemplifications. 94 00:31:15.840 --> 00:31:19.270 and these are our references. 95 00:31:19.520 --> 00:31:22.250 Letícia R. Teixeira e Silva: and thank you 96 00:31:28.270 --> 00:31:29.130 so 97 00:31:33.450 --> 00:31:34.320 lost. 98 00:31:35.300 --> 00:31:40.240 Thank you, Leticia, for your presentation. Now we have 99 00:31:41.800 --> 00:31:43.610 just a minute. Excuse me. 100 00:31:47.410 --> 00:31:48.210 yeah. 101 00:31:50.380 --> 00:31:51.080 This 102 00:31:55.260 --> 00:31:56.360 the 103 00:32:03.840 --> 00:32:04.530 yes. 104 00:32:19.330 --> 00:32:22.319 and this last 105 00:32:34.800 --> 00:32:35.680 the 106 00:32:36.720 --> 00:32:37.840 this 107 00:32:40.800 --> 00:32:41.680 certainly. 108 00:32:47.200 --> 00:32:48.349 Excuse me. 109 00:32:48.480 --> 00:32:52.559 Yeah. Now we have our next presentation 110 00:32:52.570 --> 00:32:59.659 from Dandara, Suarez Univasi, that federation of luminous Brazil. 111 00:32:59.720 --> 00:33:15.070 and the topic of discussion is movements of Mothers of State violence, victims against public security policy of State of Rio de Janeiro, 2,007, 2,022. 112 00:33:15.830 --> 00:33:22.720 Now I request Dandara so to please start the presentation. Thank you. 113 00:33:31.270 --> 00:33:39.020 Dandara Soares: Good afternoon, people. I will share my screen here for you. So you see my presentation. 114 00:33:47.060 --> 00:33:49.140 Can you see my presentation? 115 00:33:50.890 --> 00:33:51.950 He's coming? 116 00:33:54.380 --> 00:33:56.300 Let me. Okay. 117 00:34:00.010 --> 00:34:01.760 I hope it is coming. 118 00:34:03.120 --> 00:34:09.319 Yes, yeah, we can see. Okay. 119 00:34:10.640 --> 00:34:18.789 okay, good afternoon, people. I am them that I've seen. So I'm from. 120 00:34:18.970 --> 00:34:24.410 Dandara Soares: Can you? Can you put this in the presentation mode, I mean full screen 121 00:34:48.660 --> 00:35:00.510 it's going. 122 00:35:11.360 --> 00:35:12.280 Okay. 123 00:35:12.700 --> 00:35:24.669 Dandara Soares: okay, so i'll continue with on that i've seen I'm from with that set up for me in Brazil, you the Janet. And this is the work that I present for you today. 124 00:35:24.820 --> 00:35:36.050 Dandara Soares: Movements of mothers of states, violence, fictional against public security, of state, of religion in between 2,007 and 2,000 125 00:35:36.180 --> 00:35:58.120 Dandara Soares: to that 22 the goal of the work that you present for you today. This is analyzed in first the repercussion of murders of children between 0 and 12 years old. that they are carried out by. They will carry it super post, and they Miss Poleton region 126 00:35:58.180 --> 00:36:27.240 Dandara Soares: between 2,007 and 2,000 points 2. And in second, analyze the movements of mothers that fight against the public security that killed their children. I have this following, that to you illustrate the death of you during the last years. Why, I start with 2,960, because it was this year that I realized for for the 127 00:36:27.240 --> 00:36:31.530 Dandara Soares: that's of children, because in a few 2,019, 128 00:36:31.570 --> 00:36:51.869 Dandara Soares: I only realized, like the other activists and the other scholars, to the that of male young people, that they are the major that's on in Brazil, specifically in religion, NATO, the main people that I are, these young. 129 00:36:52.560 --> 00:37:21.709 Dandara Soares: that black people. So in this 92 2,019 they see here in September there was the death of a children that she was 8 years old, and she was with her mother in a car in this low, nice land called Complex well amount, and she was shot by a 130 00:37:21.770 --> 00:37:32.220 Dandara Soares: P. M. While she was in this car. So in this year I I started with the that of 131 00:37:32.420 --> 00:37:35.370 Dandara Soares: children. by 132 00:37:35.720 --> 00:37:46.519 Dandara Soares: military and safety. So we have 2,966 desk, 2,025. That's 2,021. For this. 133 00:37:46.610 --> 00:37:50.259 Dandara Soares: 2,022, 3. That's okay. 134 00:37:51.060 --> 00:37:58.880 And we have here. 135 00:37:59.690 --> 00:38:03.990 Dandara Soares: okay, we have. This is lungs, children, treatments. That's it. 136 00:38:04.120 --> 00:38:08.289 No, no, no, we are at the first one. 137 00:38:09.060 --> 00:38:10.670 Dandara Soares: the first one 138 00:38:11.110 --> 00:38:13.360 Letícia R. Teixeira e Silva: as you've stuck in the swap, half of. 139 00:38:13.540 --> 00:38:15.049 Dandara Soares: So you discussed. 140 00:38:15.400 --> 00:38:30.689 Click the mouse on, on, on your slide in Portuguese. Let's see, it's a 141 00:38:33.540 --> 00:38:34.640 Dandara Soares: there, you see 142 00:38:43.550 --> 00:38:51.880 its integrated city project. Yeah. the goal of the work. Yeah, okay, perfect. Yeah 143 00:38:56.370 --> 00:38:57.100 Dandara Soares: of 144 00:39:04.940 --> 00:39:10.820 Dandara Soares: when I put in this full screen. I can't move. 145 00:39:11.340 --> 00:39:22.690 Dandara Soares: I can't see. So I'm here on the third slide. Okay, it's lungs, children, tradesmen's bio, the generated states. 146 00:39:23.140 --> 00:39:25.980 Dandara Soares: okay. the the 147 00:39:26.650 --> 00:39:38.350 Dandara Soares: the. I was in the second. Okay? you. You didn't lose too much thing because I was in the second slide. Now, I'm here in this 30 to one. Okay. 148 00:39:38.600 --> 00:39:51.240 Dandara Soares: we have here those lungs, children treatments by we they generated states they've Brazilian Magna Carta contains the child and adolescence statue 149 00:39:51.270 --> 00:40:00.970 Dandara Soares: Mit. 150 00:40:01.280 --> 00:40:07.810 Dandara Soares: And in the article 3 of book of this child and that lesson statue. 151 00:40:07.830 --> 00:40:09.750 Dandara Soares: we have. 152 00:40:09.910 --> 00:40:31.740 Dandara Soares: The criminal provision that states the right side part in this law applied to all children in the license, without discrimination, based on birth, family situation, age, sex, race, actionists are color, religion, our belief, disability, personal condition, or development and learning. 153 00:40:32.210 --> 00:40:34.599 Dandara Soares: and the children who 154 00:40:35.010 --> 00:40:51.029 Dandara Soares: inhabitants in the Territory in this is laundry cars. They don't have the guarantees provides by the law the calls they live in a territorial segregation, with racial inequalities, economic condition, and region of riders 155 00:40:51.110 --> 00:40:53.630 Dandara Soares: they are, muttered they. 156 00:40:55.540 --> 00:40:57.690 Dandara Soares: and 157 00:41:00.780 --> 00:41:16.760 Dandara Soares: about them of most days. I they are they reference our our 5 resistance, and then look at some of the murders of children and the young people from Geneiro. 158 00:41:16.840 --> 00:41:36.220 Dandara Soares: And these movements are made up, made of women whose students were killed by the meteor and super post of the state of the gene. They swim on the slums. They are list of the struggles being the ones who 159 00:41:40.000 --> 00:41:40.860 Dandara Soares: always. 160 00:41:40.910 --> 00:42:03.019 Dandara Soares: and the high level of organization intervention in the space where they trans and escalation of a format, some movements with back and collective movements exist in the real, the genital slum. Throughout my interest as a researcher to work in the doctorate. And with such movements 161 00:42:03.020 --> 00:42:11.270 Dandara Soares: these groups call seat of a consideration call of Differs stories, different experience, and Tweet 162 00:42:11.270 --> 00:42:26.410 Dandara Soares: in turn are fighting with the same objective. The movements and of mothers and relates of P. Of state violence, fight for justice, and but for the end of murders in the slums, their towers 163 00:42:27.220 --> 00:42:31.150 Dandara Soares: we have 2 photos on on the first one is 164 00:42:31.220 --> 00:42:35.800 Dandara Soares: of mothers of P. That is, 165 00:42:36.080 --> 00:42:54.140 Dandara Soares: one of the main movements in with the Geneto, and we have the all the hope that it's we can hour that they have. Boys got these movements, this mother. They are the voice of their their heads. 166 00:42:54.440 --> 00:43:08.059 Dandara Soares: That's right. It's there. They have voice. Okay. Now 167 00:43:08.090 --> 00:43:33.139 Dandara Soares: it was created in 1,999. The calls on their children were disappeared. 11 young black people were disappeared. 11 young black people were disappeared in a region of really the donator calls bash at the face. And 168 00:43:33.540 --> 00:43:42.769 Dandara Soares: These these women they were importance because they opened specs for the other. We know that. 169 00:43:43.980 --> 00:43:47.130 Dandara Soares: okay. okay. 170 00:43:48.660 --> 00:43:54.660 Dandara Soares: after them. Okay, so they are important because of this 171 00:43:54.800 --> 00:44:09.549 Dandara Soares: open of pets and in the end here to to end my presentation. I don't know how much time I have, but to my presentation I show the 172 00:44:10.020 --> 00:44:10.870 Dandara Soares: all 173 00:44:11.040 --> 00:44:17.760 Dandara Soares: State of public security of state 174 00:44:17.800 --> 00:44:22.220 Dandara Soares: that the first one is 175 00:44:22.480 --> 00:44:30.370 Dandara Soares: this project was the Band Public Security Post. During the go for 176 00:44:30.380 --> 00:44:38.269 Dandara Soares: that. these flesh cover out. He go, burns on during 2,007 to 177 00:44:38.360 --> 00:44:48.300 Dandara Soares: and the first pass find policy units was installed on officially as an a pilot product in the complex. So the favelas. 178 00:44:48.560 --> 00:44:59.430 Dandara Soares: 2,008 locates in the north down of the city of the Geneto, and officially on December nineteenth of the same year. In this 179 00:44:59.440 --> 00:45:04.879 Dandara Soares: Santa Marta Islam locates in the south of the. 180 00:45:06.570 --> 00:45:08.459 Dandara Soares: We don't need a couple 181 00:45:08.510 --> 00:45:27.009 Dandara Soares: and have been to some. Analyzing. To this product is based on the pros simple concepts on community polls, whose strategy is to fold a partner to between the population and the institutions responsible for public security in the States. 182 00:45:27.090 --> 00:45:28.860 Dandara Soares: and these 183 00:45:28.870 --> 00:45:42.769 Dandara Soares: pass find policy units. They are part of the classification programs of the slums, and are a milestone in the recent history of public security all the state of. 184 00:45:45.690 --> 00:46:09.990 Dandara Soares: we have here these 185 00:46:10.730 --> 00:46:13.549 Dandara Soares: 5 min of yeah. 186 00:46:14.150 --> 00:46:42.819 Dandara Soares: And it okay, education and basic sanitation. But take care of remembrance by the stage from its arm. Our moods with comics, day mothers of children, young people, blacks and peripherals in the Samebridge call it like one that the current 187 00:46:42.890 --> 00:46:51.520 Dandara Soares: restructuring public security. So that's it. Thank you very much. 188 00:46:54.890 --> 00:46:58.530 Thank you, Dandara, for your presentation. 189 00:46:58.760 --> 00:47:17.760 With this. So we completed all the presentations. So first, Abdel. Abdel Fattah Edin! talks about the problem of education in a brutal society, the issues of socialization, cultural individuality. 190 00:47:17.800 --> 00:47:27.820 And then he highlights the concepts of inclusivity in reference to that, the tension between religion and politics had been discussed by him as well. 191 00:47:27.910 --> 00:47:37.429 and lastly, discuss the issues and integration in a plural society in Morocco he also highlights. The gender issues in this reference. 192 00:47:37.490 --> 00:47:56.549 And then We had Letitia. Discussing bodily activities and embodiment That creates affinities and and How they are intervened, and she discussed equated meaning for bodily practices 193 00:47:56.550 --> 00:48:09.669 with the references of linguistic background. And then she explains how culture plays an important role in constructing our social cultural knowledge in terms of bodily construction. 194 00:48:09.870 --> 00:48:14.160 Then we had Dandara talking about 195 00:48:14.910 --> 00:48:21.260 violence and the movement of mothers. She talks about the 196 00:48:21.320 --> 00:48:31.329 treatment of slum children by the state of Rio, and while explaining this, she she discusses the various types of discrimination. 197 00:48:31.440 --> 00:48:52.900 and in connection to this she discusses the movements of their mothers and the community policing and integrated city projects in reference to that. So now I welcome the audience to ask questions if they have any. 198 00:48:57.800 --> 00:48:58.540 Yes. 199 00:49:02.080 --> 00:49:02.800 yeah. 200 00:49:04.420 --> 00:49:25.310 Okay. Hello. My name is Monica, and I have some questions, but I started from to our friend and call like, help me? you present a very systematically stood showing to us. 201 00:49:25.620 --> 00:49:38.499 If I I could understand, because the French is not my my place. But if I could understand, and you. You share with us a very deepest 202 00:49:38.580 --> 00:49:42.529 about the educational system of in my hawks. 203 00:49:42.740 --> 00:49:57.430 and you bring to us a big contradictions in a sense, to have a very, very plural and liberal law at the same time, and it has a sense of decoder of the families about this. 204 00:49:57.580 --> 00:50:10.570 and how you can feel it in your experience, an emotional one living there and talking freely about that if you can share with us. Because a big contradiction, if I could understand. 205 00:50:14.670 --> 00:50:18.710 In the Florida 206 00:50:19.970 --> 00:50:35.109 forgive an expression of this situation in Morocco, that in Morocco that you have much process in the same time. That's like a process on social 207 00:50:35.280 --> 00:50:50.829 situation, economic situation, reduce situation, and also that we are discussing or negotiating with the globalization. 208 00:50:50.930 --> 00:50:54.369 Then the big problem 209 00:50:54.410 --> 00:51:00.080 that we hop to to to go to one. 210 00:51:00.210 --> 00:51:06.439 All parts of society know that it's untested 211 00:51:06.560 --> 00:51:08.759 to have or to build 212 00:51:08.950 --> 00:51:30.909 a project of a democratic and modern society. But what is this democratic society? What is this motor facilities? Big problem we' not agree with about our person, agree about what is the meaning? Because sometime we talk about the modernization as modernity. 213 00:51:31.570 --> 00:51:38.479 Sometime we do the critics of not only for modernization, but also for modernity. 214 00:51:38.530 --> 00:51:55.380 This the first, when we talk about tradition, or, as we say in the Islamic studies. For example, our time we we study Islam as monolithic in monolithic perception. 215 00:51:55.620 --> 00:52:04.099 Then, Islam, it's plural, and we have, as I see, as I said in the last. 216 00:52:04.180 --> 00:52:27.239 a panel that we have Islamic. We have Islamists as we have. The the believer are fightful who practice their religion for them, not for society, and they don't mix in between religion and politics or public area. Islam is a private area then about this. 217 00:52:27.290 --> 00:52:54.210 and also we have, but is, they are a minority that they don't believe in in Islam, or any in any religion, and also we have, as as I see, Other who want to be Christian, because in Morocco we have to. You have American, Jewish, and Russian Muslim. But you haven't Christian, and the Marakon Muslim de Toler 218 00:52:54.350 --> 00:53:00.909 Christian, the tolerance of of Jewish, but not 219 00:53:01.320 --> 00:53:15.470 for Christian. But also we must know that in Morocco that we have much categories, and in our political area that you have the Jewish, the Israeli, and the 220 00:53:15.540 --> 00:53:22.339 and the distincts about this, then, as I see in this diversity. 221 00:53:22.540 --> 00:53:24.580 politics, religious. 222 00:53:24.620 --> 00:53:33.810 we have big precarity about the gender diversity. Do you have women or men? 223 00:53:33.860 --> 00:53:57.250 Men are family? You haven't. You don't recognize LGBT, not only by Islamic, but also sometime by some categories of Jews. Now the the the Jews is very, very in in minority. Minority social, but they don't. They are the same compartment in and and also in school. 224 00:53:57.310 --> 00:54:02.740 in socialization. We don't teach this diversity. 225 00:54:03.570 --> 00:54:29.849 and then we have the young people chosen 226 00:54:30.040 --> 00:54:30.750 the 227 00:54:30.970 --> 00:54:36.810 a equilibrium. In this. 228 00:54:36.910 --> 00:54:44.919 then, we are now in Morocco, and for a long time we have this negotiation 229 00:54:45.050 --> 00:54:51.050 as a certain say that we we do one step 230 00:54:52.370 --> 00:55:05.729 ahead but to step, and and we are in this situation. And I think now, and much problem that we leave coming about this. 231 00:55:05.800 --> 00:55:17.259 We haven't, as I see, our time. We haven't the social or political or social political movement that can bring out 232 00:55:17.930 --> 00:55:27.530 to this modernity. Then this situation. It's as I see, that's like in French. We live in 233 00:55:27.880 --> 00:55:39.890 that we at the same time, when you talk with me with some, for example. Now, in this moment we prepare ourselves tomorrow to celebrate the sacrifice 234 00:55:40.070 --> 00:55:42.049 as a sacrifice is not 235 00:55:42.360 --> 00:55:46.890 percept 236 00:55:46.980 --> 00:56:10.720 necessary to to be Muslim. If you have money you can't buy your ship, and you can kill it. If you haven't money. It's not necessary. But our person talk. Say about this, that's something ritual. We must do it. If we don't do it mostly. If it's the same for a perennial. Then we are living 237 00:56:10.870 --> 00:56:19.659 in a religion in many things, with I don't know what I see in the English. 238 00:56:19.900 --> 00:56:33.890 We want something, but we don't want it if we are, as, for example, in Moroccan now, we have promoting of cinema in morocco and filmmaker. But the big problem that our people 239 00:56:34.080 --> 00:56:37.959 one woman in cinema, but not his wife. 240 00:56:38.310 --> 00:56:45.099 or his or his daughter, or his girl, or his mom for others. And it is 241 00:56:45.940 --> 00:57:04.160 big decision, our person sometime. And this problem for school and socialisation. We want liberty, freedom, but doing anything that I want, not respect another. And it is a big problem. 242 00:57:05.420 --> 00:57:22.580 Then we are in this situation, but we have. I can say that we hope, and we have some some there to go ahead, and then I think I think the next 243 00:57:22.600 --> 00:57:28.660 a reform of familiar code that give us where we go. 244 00:57:29.180 --> 00:57:30.570 If we go 245 00:57:30.900 --> 00:57:33.830 ahead, we, we, we promote 246 00:57:33.870 --> 00:57:44.430 the human right, the citizenship and other things, or we will be in the same situation, much discussion, but without 247 00:57:44.550 --> 00:57:51.180 decision. That is a big problem of Norah. This big problem of because 248 00:57:51.720 --> 00:57:57.699 around in the Maghreb Algeria, Tunisia. They aren't 249 00:57:57.830 --> 00:58:00.599 on the same. 250 00:58:00.760 --> 00:58:05.000 the level, discussing the same things. 251 00:58:05.110 --> 00:58:13.789 I think it's the issue of you know that a draft that my daughter talks about. 252 00:58:14.140 --> 00:58:24.980 I think I think like this, and I hope that. But I think, as we say, the big problem, that we have 253 00:58:25.170 --> 00:58:27.410 the political transition. 254 00:58:27.650 --> 00:58:40.830 But don't converge with the demographical transition and the urban transition. And it is this big problem. We don't find the technique that we do this. 255 00:58:41.440 --> 00:58:50.489 And I think, in the next, in this discussion about the familiar code, perhaps that helped us to 256 00:58:50.710 --> 00:58:57.030 find equilibrium in family it. Perhaps the equilibrium family 257 00:58:57.330 --> 00:59:01.689 do the same for all societies. 258 00:59:05.360 --> 00:59:08.320 Thank you. 259 00:59:10.300 --> 00:59:13.260 Yeah. Sure. Yeah. 260 00:59:13.310 --> 00:59:16.360 Oh, yeah. 261 00:59:16.690 --> 00:59:19.270 thank you so much. That is very helpful. 262 00:59:19.530 --> 00:59:33.009 I had a question for Letisha just on the definition, you know, embodiment and bodily practices and all that. what about Because I've used any ipads, you know, cultural bodies 263 00:59:33.270 --> 00:59:40.600 or body body cultures. Did you run across that at all? Or would that have any play in? 264 00:59:40.980 --> 00:59:45.349 Oh, you know, trying to come with the definition, I'm just curious. 265 00:59:48.240 --> 00:59:55.229 Letícia R. Teixeira e Silva: actually about this cultural body. We are talking with Greg. 266 00:59:55.450 --> 01:00:02.280 Greg, because I can see you. I can't see 267 01:00:02.730 --> 01:00:06.400 God of the 268 01:00:06.440 --> 01:00:25.620 Letícia R. Teixeira e Silva: Mit. Ctl. And yes, thank you, Craig. Actually, we are trying to discuss what is embodiment, because we use a lot. What are the about the body practices, and 150 269 01:00:25.620 --> 01:00:48.829 Letícia R. Teixeira e Silva: mainly about the bodily practices here in Brazil. At least, we are not concerned to define. What is it we use a lot. but it's difficult to know I am using this word, but I don't know exactly what is 270 01:00:48.920 --> 01:01:02.040 Letícia R. Teixeira e Silva: it? And it is. And this kind of cultural spect is because here, mainly in my 271 01:01:02.780 --> 01:01:15.449 Letícia R. Teixeira e Silva: my area. That is the physical education. I'm not sociologist. I am from the physical education and we are. We have this one 272 01:01:15.640 --> 01:01:23.669 Letícia R. Teixeira e Silva: kind of when we look to the body, the biological. We' have 273 01:01:23.710 --> 01:01:34.650 Letícia R. Teixeira e Silva: so much Wayne. and it's heavy, the the the biological part. And I am trying to. So. 274 01:01:34.800 --> 01:01:48.839 Letícia R. Teixeira e Silva: not only to the physical education, but to sociology. Sociologies that here in Brazil are not so, that have not that 275 01:01:48.840 --> 01:02:07.239 Letícia R. Teixeira e Silva: worry about the body. They are worried about other things, but not the body that we have to discuss it. Discuss not only the body, but but it practices and embodiment and define it. 276 01:02:07.290 --> 01:02:21.069 Letícia R. Teixeira e Silva: And I saw in the articles that this kind of knowledge, the culture knowledge, is very important to start to define it. 277 01:02:21.230 --> 01:02:23.240 Letícia R. Teixeira e Silva: and 278 01:02:23.400 --> 01:02:40.050 Letícia R. Teixeira e Silva: and a Marcia Cuva say the same about the bodily practices, and Toma shore does, and it's a beginning to start. Of course, this kind of discussion 279 01:02:40.660 --> 01:02:47.240 Letícia R. Teixeira e Silva: I don't know if I am. I was clear, but I think. is it 280 01:02:47.680 --> 01:02:49.270 okay? 281 01:02:51.230 --> 01:02:52.060 Okay. 282 01:02:52.400 --> 01:02:56.600 can I? 283 01:02:56.930 --> 01:03:23.839 I can. I can feel the transverse way among these presentations. If you look for your presentation about embodiment and body practice. It's amazing, but I I think that I I have a not a question, but a a dialogue with Dandara. just because it's incredible how in my whole cause you have the law. But you don't have the act. 284 01:03:24.440 --> 01:03:27.379 and who constructed this law. 285 01:03:27.670 --> 01:03:37.410 and normally the law is constructed up down, and then it's not make sense even that. It's so. Openness. 286 01:03:37.430 --> 01:03:43.450 I think that's normally to to call it about no liberal laws. 287 01:03:43.670 --> 01:04:06.730 And at the the other. The other hand, the data is claiming to change the law claiming to change the militarization claim to change. I don't know violence, and when she talk about violence and victims. It's really strong violence and vitamins that people disappear 288 01:04:07.170 --> 01:04:09.590 and they don't care anybody there. 289 01:04:10.410 --> 01:04:27.740 And this is I. I think, that what legis is talking that in Brazil they don't talk about body, but Glycicia. I don't agree with you. Brazil is stupid, but I can understand you. In a sense, in Brazil. The body has no values. 290 01:04:28.670 --> 01:04:32.409 Okay? And then to kill someone. It's really. 291 01:04:32.570 --> 01:04:38.269 it's a normalization. Okay, it's a normalization process in the data. 292 01:04:38.490 --> 01:04:42.540 I would like to listen. You, if you want to talk 293 01:04:42.890 --> 01:04:44.630 about. 294 01:04:45.940 --> 01:04:47.070 we are 295 01:04:47.500 --> 01:05:04.920 your focus in pacifying the process and struggle to that. and how you talk in pacification with mothers that has no more their children 296 01:05:07.990 --> 01:05:11.070 in the 297 01:05:17.290 --> 01:05:18.230 okay. 298 01:05:22.110 --> 01:05:23.790 Dandara Soares: that will be on the 299 01:05:23.800 --> 01:05:28.509 bunto and the saint and the oak of us of Portuguese. 300 01:05:58.870 --> 01:06:00.900 Okay. 301 01:06:02.080 --> 01:06:05.240 Dandara Soares: okay 302 01:06:06.590 --> 01:06:09.160 Dandara Soares: past. Fine for the 303 01:06:09.200 --> 01:06:22.649 Dandara Soares: the mothers. I don't talk. I don't say to the mothers what is specifying? And I don't say, what is it when I enter in this, in the, in my field of work. 304 01:06:22.750 --> 01:06:43.070 Dandara Soares: I learned with them. Okay, because when I I go there and like talk to them, they protest, or in the events that they go. they know much more than me, because they leave this classification in their skills. And for them 305 01:06:43.210 --> 01:07:04.589 Dandara Soares: they don't don't think there was a classification since the beginning. they see that each was a a makeup. Okay, it's not a real thing for them, because in the with the statistics they statistics, the they 306 01:07:04.750 --> 01:07:11.970 Dandara Soares: the the for a spelled in the statistics. 307 01:07:12.420 --> 01:07:14.590 Dandara Soares: the that the death felt 308 01:07:14.970 --> 01:07:30.259 Dandara Soares: it was not they? They, though they don't care about this statist. Okay, they they care about a difference security, a different 309 01:07:30.300 --> 01:07:46.990 Dandara Soares: they what they really want their final goal. That's We don't have any and more that okay? So they don't care about the statistics that the scholars say to them. 310 01:07:47.170 --> 01:08:09.419 Dandara Soares: Because of these, I said in the beginning that I learned with them, because when the scholars and the people in the academics in the universe say today and in 2,008 to 9 in the beginning of this project of 5. That's the number of 311 01:08:09.600 --> 01:08:15.159 Dandara Soares: to work falling. And they they said. 312 01:08:15.240 --> 01:08:27.560 Dandara Soares: But you you don't don't leave the the day today of my my slum. So you can say to me, What is what is it? Okay? 313 01:08:27.560 --> 01:08:45.899 What I believe? I think that I don't. I don't ask you in a in the correct way, too much things, and here is 2 different hours. But I I I just ask you how you feel the violence inside, how you feel the Pacific in their bodies. Okay, because it's using zoom. 314 01:08:45.920 --> 01:08:58.320 it's difficult to them. If, then, wants the pacification. But at the same time has another contradiction, because they have sadness. They have feeling inside this body. 315 01:08:58.340 --> 01:09:11.979 And this is what I'm talking about. I understand that you don't want to know. They let you know about the classification. Okay, thank you so much. The data. 316 01:09:12.840 --> 01:09:14.260 Dandara Soares: No help. Come. 317 01:09:15.040 --> 01:09:16.030 What has. 318 01:09:18.530 --> 01:09:32.599 Thank you for those questions. and on behalf of R. C. 54, the body in the social sciences, and the 11 Violence and society. 319 01:09:32.690 --> 01:09:39.949 I'd like to thank all the participants here. all the presenters here 320 01:09:40.170 --> 01:09:45.280 and the technical support team over here. 321 01:09:45.340 --> 01:09:58.620 I'd like to thank our R. C. 54, President Craig, and then our secretary, Monica and Vice President Dosi Leticia Dettimar. 322 01:09:58.730 --> 01:10:12.460 Thank you all for being a constant support, and to bring this station a successful one. And with this note I'd like to end this session here. Thank you. All have a nice day. 323 01:10:12.810 --> 01:10:13.820 Thank you.