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Mariana Nobile: I I don't know. I can. I can see I am the program coordinator of the Isa Working group. Oh, 8, Society and Emotions, and Olga Savid, or Ramos is a member of the group.

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Mariana Nobile: she organized this session. About that. I will see the name exactly. Name of the session. Sorry. let me see one thing.

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Mariana Nobile: Emotional senses and artifacts related to physical distance during the COVID-19 pandemics.

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Mariana Nobile: Hmm! I will do my best, and I don't know the rest of the the centers.

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Mariana Nobile: I don't. We follow the order of the session? It's okay.

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Yeah. We we can follow the order, and I think.

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let me check something.

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The first one are I'm Marie Sawyer and Sarah James that's from University of Australia. They have the yes and and marine. It's already here also, Christian. It's here. And Lou, I you. It's a right here, so we can start. We're going to have like, 20 min for each presentation, and then we can collect on all. Do the all questions at the finish of

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please be, I'm the only one online. Yeah, you're the only one online. Yeah, you're the only one who's online, I hope. I, I please ask you to be like, precisely your time. Otherwise, I'm going to be like 5 min left to be the bad. Yeah, to be the bad guy. Exactly. Okay. So you can start and marine. I'm going to if you can mute my Miami.

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So here

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and then I just made you.

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Hmm. just

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is it just the up there?

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Too late?

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Okay. So if I go to the next slide, it's just

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is there any way to?

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Yes.

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removed you.

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I think. Yeah. If you go there to scrape it straight, and then

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it says, I don't think it was one of them.

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What we want to do. I just don't mind the

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all right.

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They don't. Yeah, that's the. But I think we should also hide the up at the.

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are you in? Okay?

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Now that I know. okay, it's working.

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Okay.

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So okay.

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okay, thank you. Everyone for coming. Can you let me know if you can hear me? Okay, please. Okay.

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Mariana Nobile: thank you.

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My name's Anne Marie Sawyer from la Trobe uni. And I'm presenting this paper on behalf of myself and Sarah James, who is currently on leave.

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So the research question that I'm looking at is what kinds of advice were being presented to Australians in print media concerning how to navigate life during a pandemic.

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And today I'm focusing specifically on a study that we've completed, which is on the Australian Women's Weekly Magazine, which is the the highest-selling Women's Magazine in Australia. If I have time, I'll say something about the second project we're working on, which is looking at 2 of Melbourne's daily newspapers, and and looking at how they presented advice about how to cope with Covid in the first 2 lockdowns in Melbourne, and

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you probably know that Melbourne, I think, was the most locked down city during the Covid pandemic. We had 6 lockdowns across 2,020 and 2,021.

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So just to set the context.

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you can post them.

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Do. I have to do that I appreciate it. Oh, thank you. Okay, all right.

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So this research was prompted by our observation of how lifestyle media were responding to the lockdowns in 20 and 2020, 20 and 2021, and the multiple pressures faced by women during that time.

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So a bit of background to this, as families negotiated home schooling, working from home, child care, and housework. Most of this extra unpaid work was picked up by women

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as an article in the New York times put it in times of upheaval. Women are the shock absorbers of our system.

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So women were disproportionately affected by redundancies and loss of working hours. We saw the increased prevalence and severity of domestic and family violence during the pandemic years.

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and these sorts of pressures made women more vulnerable to mental health problems compared with men

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during this period of the pandemic there was an increase in magazine sales, particularly in the lifestyle magazine area, home and garden and Mass women's magazines.

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and I think I just have to change.

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So what we did was to conduct a thematic analysis of the Australian Women's Weekly across 2020 and 2021 to look at the kind of advice that they were giving out.

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this magazine increased its print readership by 11% across 12 months during the pandemic, which is quite significant. It had a readership of 1.7 million which works out to about one in 5 women in Australia. Reading the magazine.

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I should point out that this magazine is published monthly, even though it's called The Australian Women's Weekly, because when it started in 1,930. It was In the 1930 s. It was a weekly publication. Then, in the 1970 S. It was changed to monthly, but they didn't want to change the title to the Australian Woman's Monthly for obvious reasons.

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Okay, a bit about women's magazines, women's magazines continue to be a highly influential cultural site in constructing normative femininity, presenting women with particular ways of thinking about themselves, their bodies, their relationships, their careers.

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Often these publications, are presented as helpful guides that offer readers advice and inspiration and information. However, this advice has been widely critiqued by feminist scholars as perpetuating very narrow and unachievable ideals of femininity, and some of this critique has reached wide audiences. Yet the magazines continue to sell very well.

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In the last decade a number of magazines, particularly those aimed at. Younger women, have adopted fourth wave feminist discourses, but these often coexist with post feminist discourses that focus on individual empowerment rather than structural inequalities.

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Several scholars have shown that these post-feminist discourses place the onus of responsibility for well-being and happiness on the individual, reinforcing the neoliberal aspiration towards constant self-care self-growth and self surveillance.

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So a little bit about the happiness, industry, the discourse around individual responsibility for well-being has its roots in therapeutic culture, and the happiness, industry, encompassing positive psychology, self help, therapy, and a plethora of well being products.

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as Edgar Kobanus argues, the ideal subjectivity in neoliberal societies is individualist and consumerist, and to quote him, it renders citizens as clients whose full functionality as individuals is tied to the pursuing and development of their own happiness end, quote.

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So this is a cultural climate in which, not being happy, is the sign of a flawed individual who is not fulfilling their responsibility. To be happy for others. To quote Sarah Ahmed.

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it may appear relatively benign that the media highlights, certain well-being practices and mindsets as being conducive to happiness, but in doing so they are promoting a particular type of lifestyle and subjectivity. Models of family flourishing and wellness are shaped by race class and sexuality, normalizing white, heterosexual middle class values and lifestyles.

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And now just a little bit about the method. So we did a thematic analysis of of all items that mentioned some sort of advice about how to cope with the pandemic.

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We started in May because there was a bit of lead time for the magazine to actually be talking about the pandemics on May 2020, and to December 2021, we identified 125 items that in in some way directly mentioned the pandemic, and these were various sorts of items, editorials, letters from readers, celebrity profiles.

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articles on social issues and current affairs, book extracts and pieces on physical and mental well-being. So this was an inductive analysis.

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and we identified 3 key themes.

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which we described as finding the silver lining.

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making lifestyle choices, which was very much about adopting expert advice and recognising hardship and social divides.

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The silver lining category was the largest, followed by making lifestyle choices.

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Therapeutic and self-responsibleizing discourses were prominent in these first 2 categories, whereas the third category, which was comparatively small, focused on broader structural issues impacting on women.

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So I'm going to give some examples of each of these categories. So, first of all, looking at finding the silver lining, this is very much about positivity imperatives. So here women were encouraged to present happy, confident, hopeful selves during the pandemic, and to engage in various productive activities to create these kind of cells.

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and in the context of the dominant cultural expectation of happiness. We can understand normative subjectivity

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as, according to Kobanus, as mainly defined in emotional and psychological terms and practices, and characterised by the demand for emotional rationality, authenticity, and flourishing or permanent self improvement. And I think Kobanus's work is really useful for thinking through the key competencies of the ideal neoliberal subject. We can see these characteristics represented in the articles.

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So I've got 4 examples of finding the silver lining with with different sub things

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so early in the pandemic. You will be familiar with people getting involved in home-based crafts and bread making and gardening, and this is an article from July 2,020 called Lessons from the country, and in this article Rural Mother and Social Media Influenza, Georgie Robinson talks about a range of activities and argues that they produce positive states of mind, and this is what she says about preserving fruits and vegetables.

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to quote her in times of economic hardship, and when grocery store shelves have been emptied of staple products. Home food, preservation can offer year round, produce and involve children in an activity that benefits the entire household. It provides a sense of accomplishment, of tasting your own hard work and a tonic in uncertain times. So here we can see the moral and therapeutic imperatives of adapting to a more frugal way of life.

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We can see psychological flexibility and adaptability and the promotion of harmony in the family unit.

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A second example of finding the silver lining is is the way that that

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certain celebrities

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and and various public figures focused on how, through isolation, family bonds were strengthened. And this example, is

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a focus on several people. But the first one here is Grant Denier, who's an Australian television personality. And this is what he said. I've spent more time with my family in the last months than I have for years. It was magical. It took a bond to another level, and ended up becoming one of the greatest periods I've had in years

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unquote.

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That example of finding the silver lining is through slowing down, practicing gratitude and self-care. So this was another positivity practice and an example is Australian actress for, and a tapsul

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mit Ctl. And a self described workaholic who said that the pandemic taught her to slow down and snell the roses, and she said, I'm taking each day as it comes. I'm learning to be kind to myself, and I'm becoming a lot more content. So these emotional practices are seen as enhancing individual and family well, being making one calm content and emotionally fulfilled.

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And the last example of fighting the silver lining

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concerns, reinventing the self and achieving authenticity. And this is a story that focused on 4 women who had reinvented themselves in 2,020. This is an article from early 2,021, with the author, noting that the Covid shake-up gave them permission to chase their dreams.

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and this example. Here is one of the women who is featured a 54 year old woman by the name of Susie Hannan, who was a flight attendant, who shifted into work as a nursing assistant during the pandemic.

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Like the other women in the article, she saw this career disruption as the basis for a project of self-realization, a pathway to authentic self-wood, captured in this quote, and just prior to saying, I wanted to be a nurse, since I had an operation when I was 7 long before I discovered flying. Returning to nursing has been like coming home. I feel like I've got so much to offer end quote.

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And now, the second theme is about making lifestyle choices. And these articles featured advice from side professionals, usually psychologists and neuroscientists.

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and they involved emotional and psychological practices. Really practical advice to enhance people's mental and physical functioning.

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Advice was often framed in terms of a neurobiological consciousness in in the sort of style of

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Rose's idea of neurochemical selves which provided a scientific basis or rationale for these practices.

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and the practice is focused on future-proofing one's health and well-being. So implementing emotional practices to navigate the pandemic, but also to set yourself up for life. So this idea that you could create a highly competent and productive self out of this self-responsibleized advice in the service of permanent self-improvement.

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And I'll give you 2 examples of this. So this is from early in the pandemic in July, the twentieth 20

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self monitoring to build new brain connections. This article deals with the problem that some people felt that lockdowns were slowing their minds too much. And it's an interview with the neuroscientist Daniel Liverton. He argues against the inevitability of cognitive decline as we age, asserting that mental sharpness is a lifestyle choice, and then he makes 11 recommendations about how you can keep your mind sharp, or about growing your brain, and I'll just give you a few examples of what he says

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he says you should rekindle curiosity because new experiences have been shown to build new brain connections.

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Another is to go bushwalking because negotiating the natural world strengthens the heath of campus.

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He also talks about loneliness as a big killer, and he says, having a conversation with someone you don't know is the most neuro-protective thing we know of. It involves

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every region of the brain.

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So, having a conversation becomes then a form of instrumentalized sociality and a rationale and technique for so of self-improvement.

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The second example is from later in the pandemic daily techniques to recharge your emotional batteries and build well-being into the future. So this is an article from August 2,021, and

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Adam Grantry. Most of you have probably heard of the social influencer, psychologist, author, academic, identified, languishing as a serious mental health problem generated by the isolation of lockdowns

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and the difficulty of adjusting to the new normal. And in this article he suggests some easy ways to recharge your emotional batteries, and these are in the form of cognitive and emotional exercises. For example, the reader is exhorted to engage in time travel to celebrate the little things of everyday life. A practice referred to by psychologists as savoury.

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so extending your sense of enjoyment in this way, to quote him, can improve your sense of well-being, and, if necessary, the reader is encouraged to reflect on memories of joyfulness, even reaching back into childhood. If the present seems to bland.

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and to quote the article, the more time you spend savoring, the better you will get it. Recruiting positive feelings from the past

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and benefiting from them in the present. It also enables you to learn from them and create more of them. End, quote. So this is a form of Do it yourself. Therapy that Gavanus also identifies as as characteristic of ideal neo with the selfhood.

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Just really, briefly, the third theme was recognising hardship and social divides. And there's 2 examples here of inequalities in in women's health and in the paying it forward. One is is about inequalities in resources to engage in home schooling

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during lockdowns, and so in these articles inequalities were highlighted, often in relation to very specific aspects and groups of women. There were articles also on aged care workers and women who gave birth during the pandemic.

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So just some concluding points. while the contemporary focus on self-care might seem empowering. It puts more pressure on women with the need for constant self-monitoring and emotional regulation. So, in a sense, it constitutes another form of labor.

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Readers are not afforded a break from the demands of working on their emotional life projects to use Eva and loser to them. Instead, the pandemic seem to open new discursive spaces for self-improvement, and most strikingly, Adam Grant's appealed to work up positive emotions, penetrates ever more deeply into the private interstices of everyday life. So even our thinking, our self-monitoring is responsibleized.

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Resources needed to engage in this labor are not equally available to all women. And so these advice articles in lifestyle choices are presupposed that the reader has access to a free time, quiet space in a calm, all those sort of aspects that you need to engage in cognitive and emotional exercises.

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seemingly well intentioned, and treaties to stay calm and positive and improve the self reinforce the neoliberal, imaginary, and obscure, persistent social inequalities. but it's interesting that there's competing discourses in the Australian Women's Weekly between individualizing and socio political, discursive framing. So there's some recognition of social divisions amongst women. But these articles were very much in the minority, and I think that in this sense the Australian Women's Weekly is quite different from other

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women's magazines. How much time if I got left.

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Okay, just really, briefly, I want to say something about the project that we're currently working on. And we've just started this. So we haven't advanced very far with our thinking. So we've We've looked at. We've actually identified articles into Melbourne daily newspapers from the first 2 lockdowns.

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and there's 222 of these articles, and

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the themes are quite similar to some of the Australian Women's weekly themes. But of course the daily newspapers are a place for the Government to it to announce their regulations and explain how to comply with social, distancing rules and lockdowns, and all that sort of thing which is different from the ones weekly. So one thing that we've noticed, which I think we're going to study a little bit more is the way that this, the State needs to govern from a distance to use roses term, and provide some kind of intellectual machinery for people to make the world thinkable

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under this sort of new regime. And it's interesting to see how advice is operationalised in terms of specific activities and responsibilities.

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but also through doing that and through using experts to weigh into these debates and explain how important connection is. For example, they also provide frames for understanding human needs, and I don't have a lot of time to go through this. I just leave an example up here of one of these advice articles from the Government, and it's the

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The deputy chief Medical officer, Paul Kelly, warning against the negative effects of lockdowns and advising people that they need to stay connected and giving some advice about how to do that. So a little bit further in the article he says, work out how to do Skype parties, to hold a virtual book, club, etc., and also to to keep a check on older or vulnerable people in your neighborhood, and gives a little example of

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mit Ctl, and try to be helpful without being too pushy. And then, further on, there are some other articles where psychologists give really specific advice about how you can approach people and what you might might do to help them.

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So I'll I'll finish here.

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Thanks so much. Thank you.

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Well, thank you, Marianne.

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It's time for the next presentation.

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So welcome, I mean, Christop.

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Thank you

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again. 20 min.

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All right. Good morning, everyone. My name is Kristen Dona, and this is a a project or an article that we're working with. My colleague is available like we title a Samos. Can they contact. The

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the idea is the narratives of emotional closeness and social cohesion. During the COVID-19 pandemic in Nebraska.

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homicide and the title comes from this quote from the general console of Mexico in Omaha, and and when she's talking about what was happening at the Consolid itself.

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and she says.

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we're Mexicans and natives in general. They come here with the spouses and children, and everyone wants to be together.

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and this part of the pandemic is that personally hurts me the most.

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Besides, the millions of lives lost. It's not being able to be close to people to give each other hug, not being able to say high, because we Mexicans and Latinos, generally speaking, we are people of contact

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and and we started thinking about that in in terms of what does mean to be people contact right? And and how for Latinos in the case of United States? and that, you know, in Latin, Americans.

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Covid. My head had a a, a, an extra layer of impact. And that led to. I had my work some international migration, and then I work for Latinos in Nebraska, because I'm there To start thinking more about the sociology of emotions which

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I am not deal with it at all until about that time. I I'm sort of thinking about fear and migration, and that led me to think about promotions for this. So please every and any criticism to our approach is wonderful because we need to learn more.

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So in the United States, Latinos and minerals were one of the hardest groups like Covid in the table. That I have here is just in the case of of Omaha, Nebraska.

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with the caveat that the Republican governor stopped asking where he said that he was not going to count race and ethnicity in any of the variables, because

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it'll make him look bad. I don't think he needs that for that. But anyway, he said that and, as you can see from the numbers Latinos were over represented in terms of the the population in terms of cases slightly over a percent in the case of death and of a represented in case of hospitalizations.

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Why? In part because Nebraska is known for its meat.

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We all mistakes, and there is a significant number of meat packing plants.

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That is where most of the regional cases came out a meatpacking. It is a

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dirty, dangerous kind of work. It's a work that mostly is done by immigrants and by refugees in Nebraska, at least the ones who are. Actually they're cutting the meat.

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And and because those are so close to the community. both physically and in terms of of socially and in some way they became vectors of community transformation, as one of my colleagues wrote.

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so we did it in and I was playing with more later we did a sematic analysis about sort of interviews with these, and we started thinking about this 3 theoretical approaches, and how to understand this one is obviously from the sociology. Promotions right. The motions constitute the probably manifestation of the importance that an event in the natural social world has for subject right? That's sort of our first understanding. The second is thinking about alienation, assay as an emotion.

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right and an alienation. This is

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classic Marxist alignation. Right? 4 types of the nation. And we found in the literature that there is some authors that connect classical and nation with emotions.

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asked in a way of saying that this

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which Mark never talked about emotions, but how the individuals really are disconnected from themselves and from society. And then, as a response, we started thinking about social capital.

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and how social capital actually serves with moderating or confronting this view, this, this kind of a this was quite part of a much larger project that was led by the

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most of all history project in the University of Texas, Austin. There were 10 or 12 institutions in the us. We did about in this case. There's 22 interviews that we analyze. Fort. Of them were community leaders or executive director of community organizations.

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5 are people working in those community organizations. But we also had a physician, a Latino physician that was working with the community at the time, teaching about COVID-19, a nurse in hospital, in a private hospital, an immigration lawyer, a Latino newspaper owner, and a construction worker, 7 of them sorry. 50 were females and male 10 were recent immigrants.

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so that they either migrated when they were very young.

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Sorry 10 were older immigrants, so they migrated when they're very young, or they're the children of immigrants, but they from Latin America, or or what? It's relational. No, as us Latinos and 12 of them were immigrants.

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We did as I said in thematic analysis and inductive analysis of this interviews. And we found basically this 4 themes.

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one, an institution on linguistic alienation, that is the motion. The social capital part is that it's buffered by collective efficacy. The second, labor-based alienation

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offered by the organizational social support. the third, physical and emotional, a nation buffered by resilience, technology and social media and immigrant toographic alienation

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offered by faith, family, small and intergenerational closure. So those are the pairs that we did.

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By the way, when I was preparing this presentation, and when I was reading all the paper again, all that I realized that probably we have 2 papers here, one about social capital and one about emotions which is a good and a bad thing to

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have, and somewhat a bad thing to have when you're preparing the presentation at the last minute. But anyway, all right

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of the interviews right?

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There is a significant lack of

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language.

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and media representation of Latinos and Nebraska. In another research that we did, we actually found that any help that Latino business owners found gone was through the few Spanish speaking mutants

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right. They didn't get information for all from not for from English newspapers. So how to deal that deal with it. Our interviews mentioned that

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the community, and mainly the community organizations have to come together to assist

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by providing that information inspect.

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Right? So here's a place where, as we saw in that another project with the email business owners that the local government, the city government, and the State government, actually, it becomes is replaced

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by community organizations. And I have a long history in the community.

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So, for example, one of the interviews said, but since then.

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since the beginning of the we're engaged in a lot of different efforts to educate the community.

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Even my team has recorded different webinars about like mental health, about where to find resources. We've recorded radio shows television shows in English and Spanish to try to be able to provide the right information, accurate, reliable, trusted information to the community.

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That is a way of responding, because the clinically.

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the information that was given by the local government and by the State government wasn't really connected to the needs of the lettuce community.

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The second one is about labor based on the nation that is connected to the emotions, To negative emotions and fear. And this is something that we have found a lot. Sadly, we were not able to interview a lot of meat backing workers

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in part because they don't want to be interviewed, and because they work 2 shoots every day they the list. They wanted to actually talk about their experiences after work. But one of their interviews talked about his mother.

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and and she worked in Tyson foods with pork, mostly in the large section.

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and he says, There you go. It's very cold there, and I don't know it's very bad.

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Many people got a few die where she worked, so there is a constant fear, and this is not the only one. There is a constant fear of

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getting sick because getting sick meant not being able to work because, as many of them are undocumented migrants, or at least there's one member in the family that's undocumented, that, and at least for the first bunch of Federal support that we didn't get in

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 And then community organizations were the one that had stood up and say, Okay, here again we are going to deal with. That's the social capital work, and

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and later of the of one of the sessions, said, I just remember this one thing that we did was which was to help provide support for undocumented immigrants because they couldn't receive the stimulus package.

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And I think that's how we' to just help people more on that. That's not the only case. We have several others, that again, organizations applied for private funding to

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going to have boxes with food that they will share with undocumented immigrants. And this is people that have been in the community for many, many years. The people that arrived right before the I mean this is undocumented. Migrants have been living there, for.

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you know, 20 or more years.  the third one is

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the physical emotion, elination, and that's buffered by resiliency, technology and social meaning. And it's refined. More. The the idea of contact in need of content, right? in the sense, in the terms of alienation, or in the on the respect of alienation, we have that losing track of time.

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It's a sign of work within section. And that quote is from the actual decision

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from the Medical Center of the Medical school that was ended up being almost embedded in the community.

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he said definitely, the emotional and mental parts have been hard. The fact that there is no rest the fact that we lose track of time, not knowing what day it is. We're at 7 Am. Or 2 pm. Because we're constantly active.

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We at the hospital through the screen breeding, for instance, right now all my vacation dates are saturated.

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I keep getting reminders for work that I need to take the vacation days. But I haven't taken those days because there is no time. That is something else permanent.

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The nurse that we interview also mentioned that how she, because she's bilingual. She has to do all the extra work of communicating with every single person. There's not

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things for the next of English is not

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the best.

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So not only she had to take it for her own a, but also in addition, every single occasion that nobody else could speak to

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now.

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and the response was the use of social media, right by the communities, by the organizations, by some individual people. So we we had to innovate. And we had to. Really, we had a really amazing communication student. So we began to do some presentation on social media because they know our clients.

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This is an immigration lawyer. I have social media, and they scroll through it all the time.

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So we got to begin to talk to them about the rights and the vaccine, and whatever relevant topics on Facebook

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here for these organizations. But Facebook and other social media became the only way of

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of contact me. While Omaha and Nebraska were never going to lock down as other places the the offices.

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the community of sessions, offices, they they had to go.

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So it wasn't a log, them that you're not allowed to be in the streets, but schools and university

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officers in general. They they they!

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So the people that already were in fear because of their statues, or because they were working in a meat packing, they, the only way of connecting was through social media.

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The fourth one is

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social capital. As an infinite generation of closure. And this is again, how

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the second generation actually started to about their parents and others, because they always been the mediators between parents and

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local governmental organizations. They translate, but also the idea that people were far away

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as an immigrant. When you are abroad, and then you have. You're not allowed to go back to your country, either because you're undocumented or because simply, there's no way to travel. The geographical and nation becomes real.

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So this. This is one of the interviews.

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I'm extremely worried about her, her mother about everything, but about her in particular, and this is something I I pray to go out about every day, every day I pray to my mom and my sister, so they don't get. In fact, this is not a

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This is a. This is a male immigrant, actually. So they don't get it because we are in a pandemic.

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It all intensifies because I can't go see to them there exclude.

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 His father-in-law was actually one of the first persons that he had died from cover.

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Very well.

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and the way of solving this, the way of confronting this locally was more about trust, a social capital. the the unknown had to be buffered by generations, and in this case is the same immigration lawyer whose parents work in meatpacking and the mother

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just

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and then

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The the father actually got sick

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fairly in in 2,020 right? And she says we didn't have the information about what the drug is because they they were going to give him an experimental drug.

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because we're very lucky again that I have a friend who's a doctor, who? I went to school with the friends, also children of Latino

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parents also first generation, etc.,

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and they texted him. And I said, Hey, can you tell me what this drug does? Because I had call on the message to the doctor? But they are. PC,

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so the the

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the the immigration lawyer was calling the doctor. The parents structured to say, Well, what's going on here? What this is medicine does, and she didn't get a response, so she called his friend

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and it said, My mom knows, my friend.

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we went to college together, and he came he and my other friends came to my parent house all the time.

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so she trusts him

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so it's all the information that he gave me. Then the doctor calls to give some information. My mom was now okay with, given the father to this medicine. So there is that idea of of

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how generations and help trust, help, develop this for us with what was going on so very quickly. This is still a much

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work in progress, and, as I said, we're just going into emotions.

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Yeah.

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alienation from institutions and others result in height and emotional responses, such as pain, anger, fluid abandonment, frustration, and depression and inciting the face of fragment and social reality. That's why we argue that we do think

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not smart, but using these are for marks

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alienation as a promotion.  now, several dimensions of social capital buffer this emotional impact.

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But again, it's not the only one. And this is where I see that we actually have probably 2 2 papers.

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 because. But the idea is that when there's no, there's no support from your traditional sources, from a local local government. and all this stuff about the social capital has been developed by community organisations, by friendships other ones that need to step up, step up and and and deal with how the community responded.

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 And what we've been thinking here is

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following, that is

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that social capital within in Emiru community. It's what it led to have the direct impact. In fact.

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that's not here. But if Latinos have a higher level, higher percentage of vaccination

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in the city of any group, regardless of Americans, native Americans or not. Hispanic whites, in part just of the work that the community organization states. You deal with this.

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 that's

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it for now. And that's what we were thinking of.

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So it's time for next presentation.

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 here.

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you

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okay.

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Anya so much 20 min.

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and you will give me 5 min, like 5 min before

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a morning 5 min before. Yeah, thank you.

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All right. So this is part of a much larger project. I just want to start out with the story how it started

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a year before. Covid, my Co. Author, read a book on loneliness.

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And she, just as a computer scientist started gathering data on Twitter of what people were disclosing about long enough. So we had a published already 2 papers on

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loneliness and response to self-disclosure of loneliness one year before and one year after Covid and like during Covid So once we were publishing and doing this research, we noticed

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for Lgbtq plus community members. It had a little bit of a

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it had a significantly different effect.

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So we decided to look into this minority group in the United States

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to see how the pandemic affected their mental health with a focus on loneliness.

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it was very coincidental that we were already gathering the data before the pandemic started. So we had, like millions and millions of tweets that had the word lonely and loneliness in them.

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 so loneliness is considered an epidemic in the Us. And it's associated with increased aging. High blood pressure, impairing cognitive performances and depression.

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cell disclosure online can help provide some relief, according to some of the literature. mass isolation during the covid lockdowns may have changed the way people experience loneliness.

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So Lgbtq plus population may be affected more by social isolation. And during the COVID-19 they are more likely to use computer mediated communication according to Brahma.

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So we had several research questions. first, how does self-disclosure of loneliness change before and during the COVID-19 pandemic?

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We looked at both in terms of quantity and emotions. Then we looked into. How different is the disclosure! What is the discourse of it in terms of quantity and the motion? And then we looked at what kind of social support do Lgbtq plus members get on twitter when they express loneliness.

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So we looked both at the actual messages that were sent, and to the replies to those messages.

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So it was a very comprehensive study with a lot of data.

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so that we started the data collection in March fifteenth, 2,019 to March 1520, 21. So one year before and one year after.

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the classifier, we applied. my co-author. She's a computer scientist. So we combined. It's a mixed method study. We used her computational science magic to gather a lot of pleads. And she used machine learning to clean the data up.

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 we used keyword filtering on the users for self-discretion, of of identifying Lgbtq. Plus.

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I'm sorry she explained it to me a bunch of times of how she did this, but she was

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scientifically, with a lot of numbers and algorithms able to identify Lgbtq plus members from the rest of the population.

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And

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and she, we in our paper, do provide the code of what codes were used to identify those members compared to others. I think it had a lot of to do with hashtags, and who they followed, and how they self disclosed their identity on their twitter profiles.

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 So we looked at before and after. And you can see.

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So we controlled for how many we know that when the pandemic started, lots of people went online, right? So we controlled for the number of users, and you even controlling for that we see a lot more disclosure of loneliness after during the pandemic than before the pandemic.

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So you can see that the average has significantly increased with a standard deviation. And it's the increase is greater than the increase in the number of users.

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So the emotional analysis. What we did, we extracted word frequencies in the test, and she used add ratio. So how much more likely a word is to appear in one group versus another.

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and then we manually coded emotions. Basically off of the all the top words the users used.

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we applied a very subjective way of identifying it. And we said, if you could use this word in a sentence, I feel blank. We're going to look at it. If you can't use it. We're not going to look at it. So we went through the top 300 words, and we selected the the words that you could say, I feel that way.

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And then we created a co-current network of the top and motion words for each group in each period.

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So here is the emotion, analysis of the top and motion words used by Lgbtq. Plus users before Covid, compared to during Covid, before

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the pride dysphoric needed worthless, and growth was used way more than during the pandemic

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 and

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the emotional words used likely to be used by LGBT Plus during the Covid was painful, numb, flirting, safe, suffering, sexy insane.

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 and this is kind of how they are interconnected.

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Then we looked at a comparison of the dimensional words used by the GPS user during the Covid compared to other Twitter users. So this is basically our control group of comparing a more heterosexual population to the

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the Lgbtq plus

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members.

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And we can see that the Lgbtq users use the word love wandering, stressed and safe.

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significantly more so. The emotional analysis key, takeaway words seen as causing or caused by loneliness were used more.

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So.

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That was the biggest first group we had. Then we looked at. There was co-occurrence of these words, like, I feel lonely and sad.

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So the first one we can show causation. But we can see that how the context they're using the word loneliness is is something like.

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I feel lonely because

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of being needy, or I feel needy because I'm lonely. So they use.

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And and this was

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me and my co-author manually going through and reading each of the tweets of how that word was used to figure out what was the context of it.

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And these are the top groups.

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That kind of surfaced most was emotional word, causing loneliness or loneliness, causing those emotional words that I showed. The second one is co-curring. So saying, things like I feel lonely and needy or The third one was in the context of health.

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There was a lot of mental health as well as during covid physical health.

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then social media, social comparison

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that was very common, like, I see a bunch of people flirting on Twitter. Why am I so lonely?

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Or before? Covid-like people are going to pride events.

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But I am home, and I feel lonely. So a lot of social comparison with like seeing things on Facebook and Twitter, and feeling lonely and then discussing of social media like, I'm going to delete my twitter because nobody is following me, and I feel lonely.

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and then lots of humorous. Then humor people. They have dark humor, but there was a whole category of that, and we did simultaneous coding. So some of these, you could probably guess, could be in more than one category

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over 80% of tweets that were analyzed fit into one or more of these 6 categories.

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So the causational thing that I was talking about. It was

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pride. Gross and needy were the 3 words that were most

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in there, for example, the pride categories. I have nobody to go to pride events, and that's causing loneliness or inability to attend pride, events, or unpleasant memories tied with the pride, events.

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 needy was a common emotional attribute to loneliness such as I don't want to sound like a stupid, lonely fire, but I can't believe I'm so needy that I feel lonely in somebody else's presence

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and then flirting sex. Vietnam were during Covid. And like I said, this is

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the sexy one was like, I find, this person or this celebrity sexy. This is due to the pandemic, because otherwise I would never find them sexy, or I'm so lonely, Guy, or seems sexy. Now, things like that

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for co-.

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There were 4 subcategories for loneliness and dysphoria.

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such as confused and not knowing how they're feeling.

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There was a lot of not knowing why I feel this way or confusion.

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Feeling disconnected was a huge

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through a subcategory touch starved. and a lot of self-negativity.

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So, looking at health and suicide.

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so during Covid, dysphoric, worthless growth were used and related to mental health, and then physical well-being.

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and during Covid it was pain, numb, sexy, and worthless.

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This is one of our big findings, which is very sad. 10% of the sample tweets that contain the words loneliness, together with feeling, worthlessness.

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mention ending one's life

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out of all the time. Suicide and depression was mentioned. It was the most mentioned during this.

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so out of 50, at least 10 tweets or more had mentioned

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this. So

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such as this is one example. I hate myself every day I'm depressed and alone because I am such a worthless person. Nobody wants anything to do with me.

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I don't even want to live when every day's constant sadness and loneliness.

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What's the point of living? If I'm never happy?

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There was also some mention of self mutilation

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to feel alive to battle, feeling numb.

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so this is a huge graph. But you can't

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see kind of

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the co-currence, causality, mental health, social media, physical health, and humor, and under each which words were used and under each words, what were some of the things associated with this.

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So next we are looking at the replies to loneliness.

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But before that I do want to read just a couple of more quotes from the actual tweets. Because I feel this qualitative data that actually.

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you know, describes their feeling

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with flirting. One of the things they used was, I fill the void of the minutes by flirting with people on Twitter.

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So this shows that one of the ways some people are babbling. Their loneliness is through online interactions.

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 for another one for dysphoric.

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one user road. I'm just going to be real for a second. I'm extremely insecure, and I'm sure of my own value as a person.

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I'm so fucking, depressed and lonely and dysphoric, and nothing seems to be getting better.

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And looking at during Covid. Some users

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who are hopeful. We're starting to lose hope. For example, one user wrote

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this year was supposed to be better than last year.

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but here we are, and everyone I thought was, my friend has forgotten me.

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They're just stopped caring. I'm so lonely and numb I don't know what to do anymore.

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So

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some also for the

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worthlessness and loneliness category. There was a lot of very emotional tweets for that category.

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So now we're going to look at

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the replies. So what happens when these users disclose this kind of emotion seeking help?

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Is it useful to do so? For example, on Twitter

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replies to loneliness and self-disclosures. We collected that 38% had at least one reply.

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That's not that many Out of these 38%, 26 were self replies.

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So

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only 28.6 29 had replies from other users. We manually annotated 300 before and 300 during covid and we also compared it to the general population, replies to seeing if they get at least better help than other people.

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 We saw some person-centeredness which was great. So, for example, people replied on people disclosing known as like. I'd play with you if I could.

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or you're absolutely right, and your feelings are valid.

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I understand how you feel. You're not alone love.

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So those that did reply. We did see a lot of.

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you know, person-centeredness. But we also saw 9% with very low person centers and low sensitivity. you can't even call that a positive or social support.

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Other categories were emotional esteem, network and informational and tangible. These are 5 different types of social support that can be provided. And

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we can see that

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out of the data we had, there were a lot of each. But network and information and tangible, were very rare people when disclosing loneliness, especially during Covid, couldn't go and bake cookies, or do more physical kind of things.

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offering company, affection and advice and their own experiences

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were common in those 29% of their advice. Then we did have some nonverbal, which is the more like the motion. The

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different things like this was one of the replies.

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Hug, just in case you need one. So the takeaways, Lgbtq. Disclosure of loneliness increased. More than 4 others more likely to talk about safety and stress

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and the trade-offs they are. They associated numerous feelings with loneliness, including dysphoria, grossness, worthlessness, and so on. Pride. Events can elicit feelings of loneliness, not just positive emotion, but also social comparison. And when the worst worthlessness and loneliness were mentioned together, there is a significance, high chance of suicidal thoughts accompanying those emotions when they are

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paired. Other ways of coping was humor and sarcasm, and there was a lot of social comparison

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used. Thank you so much.

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Well, now, it's time for the last presentation.

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Mariana, are you there?

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Mariana Nobile: I'm here, but I I I have my own presentation here, you don't have.

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Mariana Nobile: No, I don't. You stop sharing.

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Mariana Nobile: And then I I start to. okay, okay. okay.

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Mariana Nobile: I started. And then I start sharing. So this screen.

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Mariana Nobile: I think you can hear me again.

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Yeah, yeah, we're gonna

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Mariana Nobile: okay. Well, I stopped.

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Mariana Nobile: The title of my presentation is interfere in the secondary school with the logical bones during pandemics. Well, secondary school in Argentina, where the where I live, where I came from has some. They're on different, Transformation in some decades, first, due to the massification of this level, second, due to the function of its compulsory condition.

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Mariana Nobile: concern from the bond with the student, the the Stretton of the balls with the students has become key intended to include them and generate the greater belonging, especially with the social sector that are hardest away from school culture. First, there is a trend that leads to a personalization of phones between teachers and students, but this was a strategy that used to prevail among teachers working with popular sectors.

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Mariana Nobile: with the pandemic, the mandate to sustain the bond with the students, mobilize the political and institutional response across all secondary schools not mattering the students, also economic backgrounds.

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Mariana Nobile: the interruption of face to face classes, the profoundly altered, the conditions for building bones between students and teachers in Argentina. This interruptions occurred at the beginning of the school year in March, 2,020,

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Mariana Nobile: and attendance was suspended for almost all the years of 2020

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Mariana Nobile: only from Amazon awards. Some students, those disengaged with the school pretend to need to it for weekly short attendance periods and under strict protocols.

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Mariana Nobile: Today I'd like to share with you a series of preliminary, somewhat chaotic reflections about how this fraction of the pandemic profoundly changed the experience that teachers had in doing their work and in building a relationship with their students.

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Mariana Nobile: it's a draft. And I that I want to share, and all the comments that that allow me to prove it that are really welcome. I start,

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Mariana Nobile: And sharing that

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Mariana Nobile:  you can see. Yes.

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Mariana Nobile: Well, this analysis, derived from the empirical material produced in the framework of a research project that analyzed their break configuration of inequality at the secondary level during the COVID-19 pandemic

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Mariana Nobile: based on collective interviews with teachers from schools, from secondary school does serve different social sectors. In the city of we reconstruct some reconstructed some aspects of how they are experience the relationship with their students.

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Mariana Nobile: For this analysis I found it interesting to use some concept program that I call in theory of interaction. It was to analyze the difficulties and emotional consequences of the measures of isolation and social distancing.

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Mariana Nobile: Here. There are some of keywords, From calling to itself frameworks that a I would like to to

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Mariana Nobile: focus on and and to use in the analysis of of the interview material. First of all, Collins proposes to focus on this situation here from teacher. This courses will reconstruct what happened in a Highness tractor

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Mariana Nobile: interaction on situation with a long history, that is to say, the secondary school classroom, where relationship between teachers, and are mainly built and unfold.

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Mariana Nobile: How are the dynamic of this situation altered by this was altered by this suspension of inside classes from the teacher's point of view. How did the pandemic altered this situation? Generating this comfort for teachers?

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Mariana Nobile: Collins conceptualizes the interaction of retail as a mechanism that generates mutual focus attention and common emotions that produces a temporarily shared reality.

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Mariana Nobile: Both elements focus a a mutual focus of attention, and the common emotions are central because they are reinforced by joining it is associated with the experience, emotional intensity.

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Mariana Nobile: One example is the the the experience of the feeling of an enthusiasm that people use a kind of experience during a retail.

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Mariana Nobile: Their bodily micro rhythms and emotions enter into reciprocal with consonance. The intensity, variation affect the forms of membership. Temporary encounters between human bodies are charged with emotions and consciousness due to the fact of previously previously experienced change of the calendars.

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Mariana Nobile: Another in concept that, Collins,

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Mariana Nobile: Develop is the the idea of interaction, that the flow of interaction that a feedback on and foster the the solidarity between the the members of a interactive interactional situation.

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Mariana Nobile: The physical physics consonance on shared one that the participant of the retail experience. And he said that those micro situation lead to the production of moments of inter subjectivity.

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Mariana Nobile: I'm on the fact that an effective retro generates Collins points out that on the one hand, it generates group solidarity, a feeling of membership, of affiliation, we could say, and, on the other hand, it produces individual emotional. The real transmute is ingredient emotions into results. Emotions

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Mariana Nobile: they. So this resort emotion, this emotional energy, survives in the individual and and make them feel confident and strong currently in themselves some of that collectively generated emotions

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Mariana Nobile: here. let me change.

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Mariana Nobile: I like to focus on secondary school classroom. How was the flow of interaction altered in the social isolation period? First of all, we can see that

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Mariana Nobile: pre pandemic or in a traditional, a classroom. We have a physical corporate license, Teachers and students are in the same space. If there's a a a shared time with short space. There is one teacher in the classroom I, the class group and face to face interaction where teachers can read the gestures, the faces, the

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Mariana Nobile: the then.

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Mariana Nobile: the sounds, the the noises that they are present in the classroom. Everybody knows them because everybody has experienced the the experience of a classroom as a teacher or as a students.

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Mariana Nobile: Well,

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Mariana Nobile: sorry. I don't know if you see it better in this way.

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Mariana Nobile: During covid isolation we see that our presence justice in virtual encounters in in

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Mariana Nobile: this is vision of face to face classes, This is the directional flows that it doesn't occur any more in real time, due to the lack of physical compressance

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Mariana Nobile: synchronous with our classes, especially among those social sectors that have devices and connectivity were implemented. and we see a sense of unfamiliarity

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Mariana Nobile: that.

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Mariana Nobile:  It's a source of discomfort for the teacher who works in secondary school in general. But in this condition this feeling of discomfort was aggravated.

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Mariana Nobile: It makes it difficult to get to know each other. The teacher, the teachers are seen by everyone on the platform, for example, via zoom or meet.

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Mariana Nobile: but they can only see the few who have their time around. There is a lot of reciprocity, because. The teachers are exposed, are they? The images are there, but there is no reciprocity, because the students are not in on the screen.

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Mariana Nobile: and we can see that a and insecurity, if feeling of insecurity arouses, they just feel since a year, because they don't know who we're watching them and others intervene in the student teachers diet, and those are the parents during the virtual classes. They are not just teachers and students. And we have more people because it's a it is to anything in

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Mariana Nobile: in his hands, and members of the family are around mit Ctl and space diseases to be shared as the homogeneous base of conditions that install the classroom is exploded in the Southern situations, each family council, 150.

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Mariana Nobile: Both these are not in tuned with with each other. The classroom sonority has been performed, it altered. It's characteristics. No, it is with the teacher set for to establish an order of participation and dialogue among the students to market times of silence. The times of collective exchange, for example, is completely out

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Mariana Nobile: now in via zoom or meet

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Mariana Nobile: teachers alternate the use of microphones. There is a delay in communication. The quality of connectivity affects the voice modulation, and the teacher is in the middle of silence by the silence microphones without capturing the repercussions of his or her interventions, without observing, if

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Mariana Nobile: it possible, to find a common focus, if they, if they that common focus is taking place in the proposed task that they reach. All demands.

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Mariana Nobile: Also the conversational turns out there it's no longer. It's so easy to read the gestures to alternate. The word

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Mariana Nobile: red mixed consonance is something that is concert in the physical classroom with interaction time with a long lasting, a period. Here it is difficult to train it

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Mariana Nobile: also. The temporal, as I mentioned, suffered deep disruption. The use time has changed, and we can see that the student remains a during in a way during night, and they send messages all the time in in is overflow. The the school time burst into the teachers domestic body then, and simultaneously it is broken.

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Mariana Nobile: What's happened

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Mariana Nobile: during the distance during 2,021 when the return to school buildings were allowed. But That return was organized, Through bubbles. So, Each grouping is divided into 2 or 3 smaller groups, and they attend the school internally.

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Mariana Nobile: It reinforces that sense of teacher and familiarity when we see it in the interviews. Teachers, they said that, Realize that they don't know they they, Susan in the previous year, and when they arrived to school. Teachers are recognized by. They used to them because they were in this on the screen, but they don't know who they. The students, are

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Mariana Nobile: also because of the risk of contagion. During the one a alternative, the bubble were suspended, and the the participation was a

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Mariana Nobile: sometimes in school, sometimes in at home. And These alterate the Co. Presence

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Mariana Nobile: also. The use of mask prevents seeing the face, fashion, expressions, and gestures

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Mariana Nobile: also interfere with all that comprehension, because there are the the mask.

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Mariana Nobile: We obliged them to make an effort to speak louder and to express themselves, and with more effort

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Mariana Nobile: also the the teachers mentioned that the presence of a are purifying filters, and this general ambient noise so, This is a a worsen. The the effort of speaking with the mask.

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Mariana Nobile: and they say they always mentioned the the physical effort that they

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Mariana Nobile: to

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Mariana Nobile: to do during the the classes. We, with all that mask on face and on the the filters.

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and there's a lack of mutual understanding because they don't listen very well.

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Mariana Nobile: Hmm!

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Mariana Nobile: Just to to

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Mariana Nobile: to make a final remarks, I do like I. This recovered in Collins categories. Allow me to see the teacher retail at secondary school during pandemic was fail, or at least generate week experience that don't allow the reinforcements of solidarity and the accumulation of emotional energy.

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Mariana Nobile: It is necessary not to be naive. The secondary school has many problems as the institution that often lead to the retail of interaction, not having the appropriate intensity, nor does it enable the individual accumulation of emotional energy.

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Mariana Nobile: However, the magnitude of the pandemic was such that this simultaneously alter different aspect of the basic condition for building the pathological phones.

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Mariana Nobile: the flow of interaction is constantly hindered by distance and the presence of artifacts that impact the shaping of the relationship with their students.

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Mariana Nobile: Face mask screens, airport, defiant poor connectivity, bubble organization, new isolations. It generated greater, greater discomfort among teachers by didn't allow. In the rhythm, rhythmic consonance of this.

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Mariana Nobile: a feeling of insecurity surface associated with their highly visible visibility in a scenario where they were an aware of who was watching them.

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Mariana Nobile: It established a lack of reciprocity in the mutual knowledge between teachers and students.

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Mariana Nobile: The teachers were not familiar with them, either because there was no contact you were in isolation or because they couldn't see them in synchronous classes due to the of cameras

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Mariana Nobile: during the social distance period. The use of face mask and bubble organizations led to the sporadic contact. It revealed the lack of familiarity carried over the previous year.

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Mariana Nobile: as well as the possibility of having frequent meaningful interactions.

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Mariana Nobile: the moments of

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Mariana Nobile: yes

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Mariana Nobile: half minutes, the moments of intel subjectivity where it's because we can in the bones and frustrating the teacher, work in a time of high intensity, intensification

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Mariana Nobile: where I have developed so far in some rehearsal trials of the heuristic potential. Of course, categories in thinking about everyday interactions in secondary school.

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Mariana Nobile: they allow us to observe the necessary conditions to promote a virtual interaction that enables the constructions of meaningful bones of solidarity between teachers and students.

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Mariana Nobile: That well, that's all. Thanks for your attention.

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Well, thank you so much for all your presentation. So I think you're very good with the time. Well, it's time to collect some questions and comments. I I would like to say that it was an honor to me to be like sharing this session. I learned so much things. So if you agree, we can collect some questions and then like distribute them. So I don't know. We who want to start questioning things.

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I have just a

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for the leaders of the.

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We can

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wait till okay. There's any other questions.

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So we collect the questions. And then my answer, yeah, you, that's one high one. Yeah.

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just just the case. And Susie, the Susie was one of the people she mentioned, and self realization. I just wondered how that was, how you took that as being a positive or negative thing for what? The woman who became a nurse during lockdown. Yeah, how you understood it as a

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questions

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I don't know. If Mariana has some questions there.

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Mariana Nobile: Yes, I? I can do some sure questions. And

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Mariana Nobile: first of all, I would like to well, really interesting presentations the free of that were previous of mine.

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Mariana Nobile: to marry A, the first one. I I it was shocking the the images that you use in your presentations, and I would like to know if you're I don't know if

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Mariana Nobile: I if the purpose of the of the research it all, or a dimension that you can explore. But I was thinking about the visual analysis of that kind of

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Mariana Nobile: and of images that they use, the color that they, the

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Mariana Nobile: the palette of color. I know if it's okay, that work

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Mariana Nobile: and the condition of that production, because it's really shocking when you said that is 2020 and all that shiny pink and pastel colors. And I was thinking all the time, put to that pictures, how they manage to get in the in the middle of the lockdown to produce that kind of photography. And

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Mariana Nobile: no, I don't know it. It was shocking the the way the the the images, and were present in that kind of advice is for for, Transit through the pandemics. So I I found it really interesting, And then, for any.

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Mariana Nobile: I'm near you.

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Mariana Nobile: It it. I admire the the use of such amount of of data, and I'd like to

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Mariana Nobile: to know a

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Mariana Nobile: which was a concern. Which why do you focus on this type of population? Why, which is the hypothesis that this,

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Mariana Nobile: But I didn't found so explicit that you are worried about

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Mariana Nobile: a lonely and loneliness in in Lgbtq. Plus population, and if you can say which are there? The problem, the the the research question that it was

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Mariana Nobile: behind this, all this, a data and and the analysis of this data, Of the from Twitter.

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Mariana Nobile: Thanks.

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thank you, Mariana. If I make some questions, too. First of all to wait. I have my notes here.

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Mary, and it's like laughing, because it's like a kind of mess. Yeah, yeah, exactly

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so. And marine sorry. One of the question is related to this idea of.

485
01:23:04.360 --> 01:23:23.729
I mean, I totally agree with this idea of how these magazines are. These, go calls, reinforce neural issues, and also nearly viral values in terms of subjectivity, and especially because, like focus or center on individuals. But at the same time, to me, it's like, I also because I'm

486
01:23:23.860 --> 01:23:35.600
kind of interested in families. But how this idea is like, in a way, in tension with the family because of family. It's supposed to be like more than one individual. So it's like.

487
01:23:36.150 --> 01:23:59.559
at the same time, it's like they're like newly barrel families or families like could be like kind of contemptions of neoliberalism. because most of the time we think of individuals and collective groups, but they are like these kind of more groups or bubbles in the terms of what it is in Argentina. These small groups for students

488
01:23:59.560 --> 01:24:15.269
that, like families, are kind of in between. So what do you think about that. Christian? I I really like. Also, I like your presentation. And

489
01:24:15.610 --> 01:24:19.770
the comment I have, it's like I'm more related to

490
01:24:20.520 --> 01:24:33.430
what to think of emotions in a way that I would like to. I I'm a huge fan of Harley Hawkshield's. work! In one of Beticat's papers evaluated, gets paper in.

491
01:24:33.820 --> 01:24:35.480
It's written in Spanish.

492
01:24:35.670 --> 01:24:46.679
he says, about Hawkshire that this idea of more than a sociology of emotions is a theology with emotions. So in order to to

493
01:24:46.840 --> 01:24:52.250
considering that approach, what do you think about? If I mean? It's like.

494
01:24:52.370 --> 01:25:03.200
 it's go further for your presentation now. But what can you rethink of emotions from your previous research on immigration

495
01:25:03.640 --> 01:25:09.600
to any? you! I love this kind of

496
01:25:09.810 --> 01:25:21.380
data analysis with all this stuff. I shared the Marianna's concern about this hypothesis of LGBT loneliness, too.

497
01:25:21.560 --> 01:25:33.890
But also, I would like to know if you consider, because when you are like answering about the replies that they receive. But if you consider the how many followers these users have, because it's like.

498
01:25:33.980 --> 01:25:49.870
If I did something, I I I am not going to receive so many replies, because it's like, I don't do not have so much followers. And also, if that amount of followers, it's related to the feeling of loneliness, because it's like 150

499
01:25:49.870 --> 01:26:08.960
as I have. I do not have so much followers. I'm more lonely than others, or more isolated or not, because could be like on the other side, that someone has no very active life on social media, but in presence it's like nothing to do. And to Mariana

500
01:26:09.140 --> 01:26:11.310
I have questions for everyone.

501
01:26:11.430 --> 01:26:26.800
 how? Because one of them one of this idea of of Colleen's approach. It's like very oriented in face-to-face encounters.

502
01:26:27.230 --> 01:26:30.430
And now we can say that

503
01:26:30.890 --> 01:26:47.909
well, for example, this interaction with you. It's a kind of face-to-face, but not in person, one because of the video possibilities of maintaining this kind of video conversations. So how about like to introduce?

504
01:26:48.010 --> 01:26:49.750
Or how about

505
01:26:49.990 --> 01:26:58.440
introduced because of that? How digital or technologies were always part of performing emotions.

506
01:26:58.750 --> 01:27:14.840
because sometimes we are like more focused on the new, the novelty of these digital technologies. But also, how about previous technologies, like, for example, letters, or, for example, phone calls that were like they are not so new.

507
01:27:14.890 --> 01:27:18.869
and the other thing is like

508
01:27:19.020 --> 01:27:29.040
one of. I like this idea of getting surprised because of the in-person encounter. I remember in my case that I

509
01:27:29.090 --> 01:27:33.300
I was shocked because of the height of some students. Because

510
01:27:33.430 --> 01:27:39.149
really, yeah. And then it came to my mind this idea of how

511
01:27:39.190 --> 01:28:06.040
LGBT people, especially gay men because I I I conduct research on gay men love stories. It's like kind of usual thing that you're like exchanging photos on on V deals. And then when you get into person, it's like, Oh, my God, it's like, not the same. So I was. I a little bit like it's a true. So well, I I was thinking of how that like a connection. let's go following the order.

512
01:28:06.710 --> 01:28:18.479
Mariana Nobile: But I'm sorry. Sorry. One thing. Your question goes through a, how we can reproduce this a face to face and counter on which

513
01:28:18.640 --> 01:28:26.699
Mariana Nobile:  make sure, we can recreate that face to face interaction in digital technologies.

514
01:28:27.410 --> 01:28:54.089
No, I I I it's like a more, more, a kind of pretentious one. And I maybe to to think about like these technologies and emotions, because, like this, I mean like more than face to face, because in in a way, it's still sort of all about like face to face, because we're like seeing each other now, yeah, face to face. So it's like, kind of general, perfection.

515
01:28:57.260 --> 01:29:08.040
Okay, so shall I start? Can you hear me? Okay? I think that was the first question about the readership of the magazine, which, unfortunately, I don't have any stats with me. But

516
01:29:08.900 --> 01:29:18.639
traditionally it has been for older women. But there's more and more younger women, I think, as readers now, and particularly during the pandemic, the

517
01:29:18.810 --> 01:29:28.299
The age of the readership was a bit more generalized. So the magazine, I think, in recent years, has tried to cater for different age groups

518
01:29:28.750 --> 01:29:36.849
which doesn't really tell you much about the

519
01:29:36.940 --> 01:29:41.570
the they might feel represented or not. Hmm!

520
01:29:43.710 --> 01:29:54.600
I don't. I don't have those details with me. I know we have. We have actually put this in another paper that we wrote a couple of years ago.

521
01:29:54.610 --> 01:30:02.069
 I'm I'm just. I'm guessing. I can't remember. I think it's lower middle class to middle class.

522
01:30:02.440 --> 01:30:04.119
So there is a difference between

523
01:30:04.500 --> 01:30:06.959
the stories and the people that can. Actually

524
01:30:07.350 --> 01:30:09.260
the you know. The

525
01:30:09.360 --> 01:30:17.080
yes, yes, yes, especially with the celebrity interviews. Yes, indeed, indeed. Yeah.

526
01:30:17.760 --> 01:30:19.620
And Adrian's question.

527
01:30:19.720 --> 01:30:24.720
yours was about Suzy, and about about her story.

528
01:30:24.950 --> 01:30:30.639
and I think you were asking me whether her analysis

529
01:30:31.240 --> 01:30:46.090
have changed whether I thought it was a positive or negative thing.

530
01:30:46.270 --> 01:31:00.699
and that's really a little self-. But whether there's a

531
01:31:00.840 --> 01:31:02.460
we probably since

532
01:31:03.180 --> 01:31:07.570
developing, and in that period. Because and then

533
01:31:09.190 --> 01:31:16.690
it's okay. This this question is a little bit difficult to answer. I'm not sure

534
01:31:18.330 --> 01:31:24.010
what to say about Suzy's story in terms of her own interpretation. except that

535
01:31:24.340 --> 01:31:42.419
it fits with Kobanus's analysis of of the ideal neoliberal subject. In that you need to reach inside yourself in order to tell a positive story out of negative circumstances, and so, in in a sense, the capacity to do that is unequally distributed

536
01:31:42.640 --> 01:31:52.539
in in society. So she has. Obviously she has resources that she can draw on to turn a negative event into something positive.

537
01:31:54.440 --> 01:31:58.530
Yeah. Yeah.

538
01:31:59.440 --> 01:32:14.589
And there was another questions that Marianne's question about the the glossy covers. Well, I can't say much about that, except that, the magazine continued, as it's always been, and it

539
01:32:14.750 --> 01:32:34.749
it was. It wasn't like you would notice anything different about the look of the magazine because of the pandemic so obviously behind the scenes. All the you know, their photographers and their their same pat palette of colors was still being used. It wasn't. It didn't change at all.

540
01:32:35.230 --> 01:32:54.539
And and on some of the magazine covers you had like statements like keep calm and carry on, for example, was on the cover of one of them. So you got a sort of you know you got the atmosphere of of these these statements, these that that were being circulated around during the pandemic.

541
01:32:54.720 --> 01:33:06.999
And you, you got examples of family closeness like there was a a Fred and Mary standing strong together on one of the the covers. You know that that sort of idea that you need to strengthen family bonds during that period.

542
01:33:07.700 --> 01:33:12.399
and the final question was, I think, from yours?

543
01:33:12.830 --> 01:33:23.499
 so your question was about the the presentation of families in the magazine.

544
01:33:23.760 --> 01:33:29.639
Theoretical consideration in a way of it's a truck. Consideration of the family, has it?

545
01:33:35.500 --> 01:33:38.239
I haven't actually thought about it in that way.

546
01:33:44.910 --> 01:33:51.790
The the family was sometimes I mean that there are lots of different articles we looked at, but sometimes the family was presented as

547
01:33:51.900 --> 01:33:52.930
as

548
01:33:53.700 --> 01:33:59.820
a self-contained in a self-contained bubble, and so

549
01:34:01.620 --> 01:34:05.530
I'm just trying to think on the spot.

550
01:34:07.480 --> 01:34:26.010
So there was a lot of discussion about how families were coping together and what they were doing. And in a sense. If you look at it from a neoliberal lens, you can maybe think about the family being a particular type of enterprise. and I know there was 1 one article where

551
01:34:26.070 --> 01:34:29.779
it was. A television actress was talking about

552
01:34:30.920 --> 01:34:43.120
how they they have make sure they have meals together. This is a bit of a shift from previously, because everyone's at home, and we laugh much more, and we talk much more. So. There's a kind of

553
01:34:43.340 --> 01:34:52.509
there's a sort of project of recreating the family during these periods of lockdown

554
01:34:52.930 --> 01:34:56.020
and working on family bonds

555
01:34:56.140 --> 01:35:04.720
through these shared activities like. So there was 1 one family who was talking about making Youtube videos with their kids.

556
01:35:04.820 --> 01:35:19.470
So you know, doing these things that that would bring them close together that they wouldn't ordinarily do. Another family was talking about how they made them the most of lockdown by setting up a tent in the backyard and doing some camping with the kids.

557
01:35:20.220 --> 01:35:23.109
Yeah, so those are just some examples. Thanks.

558
01:35:26.580 --> 01:35:31.639
So thanks for the comment. And I

559
01:35:32.710 --> 01:35:35.569
I don't think I've read early.

560
01:35:35.670 --> 01:35:36.920
No, to

561
01:35:36.950 --> 01:35:41.739
find that argument now. My.

562
01:35:42.600 --> 01:35:53.770
so how I'm approaching my own research to migration from a sociology of emotions or with emotions. Now I think it's just up and up a whole new way of of

563
01:35:54.340 --> 01:36:05.530
analyzing what I've been doing for a while. I always thought about fear as a migration driver

564
01:36:06.690 --> 01:36:13.960
in in terms of of blatant and manifest fears and how each of them produce different migration decisions.

565
01:36:14.040 --> 01:36:19.060
But I never got to study it very much.

566
01:36:19.260 --> 01:36:32.290
And then I thought about I started thinking about memory as a way of understanding and nostalgia, and the counterpart, and I have a piece on that on Chilean exiles. How they think about

567
01:36:32.840 --> 01:36:39.810
because I interview them during my dissertation 10 years ago, 12 years ago.

568
01:36:39.860 --> 01:36:41.659
And then I went back

569
01:36:41.690 --> 01:36:47.930
2 years ago, a few years ago, to think about fear in the sense of how.

570
01:36:48.480 --> 01:37:02.889
if we can, if we can use the idea of the culture of fear that was developed by a Don and a Yemen by other political sites and political sociologists in in Sutton Cone, when they were thinking about how the dictatorships worked.

571
01:37:02.900 --> 01:37:10.179
how they create this everyday sensation of fear. If you could apply that to how Latinos work

572
01:37:10.470 --> 01:37:28.149
how a team slave in the Us. So they had the of being always fearful being caught and being deported. And what happens? You know, not something that keeps school, because if they if they get deported, then the kids what's going to happen with kids. So I've been thinking about that for a few years.

573
01:37:28.720 --> 01:37:37.519
So when we started looking at these interviews. yes, that is still, maybe, that it's out there.

574
01:37:37.590 --> 01:37:48.950
But it, added another layer of of understanding to what I'm doing right now, and it's been wonderful. I mean, it's just open up again. This

575
01:37:49.160 --> 01:38:08.330
I you know, I mean, if I had time, I'll go back to my interviews, my, my dissertation. Okay, let's analyze something from a different perspective. See what's there. And I think I'll gonna I'm scratching my finger for my sabbatical to actually do that. But it's it's been. It's been a discovery for me.

576
01:38:08.910 --> 01:38:11.460
Thank you for the question.

577
01:38:15.310 --> 01:38:22.060
Hello! Can you hear me, Mariana? Your question about the research questions we posted

578
01:38:22.140 --> 01:38:34.040
they come from. We looked at a couple of different theories, but they are very literature-driven. There is a lot of literature that talks about minority group mental health

579
01:38:34.140 --> 01:38:51.839
and the problem of identity, negotiation, and how they are more vulnerable than the majority groups for feeling, loneliness and depression. So our research questions focused primarily on this minority group

580
01:38:51.840 --> 01:39:15.060
because of the past literature that has suggested that they would be more lonely. Also, past literature suggested that Lgbtq plus members exhibit a little bit of different behavior online compared to heteronormative populations as they use online venues more

581
01:39:15.090 --> 01:39:18.220
 to express themselves.

582
01:39:18.250 --> 01:39:29.279
So, looking at the literature from those 2 kind of fields of studies, we based our research questions on that.

583
01:39:29.330 --> 01:39:32.109
and our comparison was

584
01:39:32.200 --> 01:39:45.130
2 way looking at Lgbtq before an actor pandemic. But we also looked at before the pandemic heteronormative population compared to Lgbtq

585
01:39:45.160 --> 01:39:47.950
well, as after the pandemic

586
01:39:48.040 --> 01:40:04.849
looking at other Twitter users as compared to Lgbtq plus members. So we did a bunch of comparisons with a bunch of cells. But it was literature based. I don't know if that answers your question. Okay, yeah, thank you.

587
01:40:05.340 --> 01:40:15.460
Yeah. We have the paper written. It's We just sent it out under review. If any of you want to read it, it has a much more extensive literature review than what I could cover in 20 min.

588
01:40:15.690 --> 01:40:17.070
Mariana Nobile: Okay?

589
01:40:17.800 --> 01:40:22.129
And then the other question was.

590
01:40:23.080 --> 01:40:25.059
they use the

591
01:40:25.880 --> 01:40:33.359
right? So this is our third paper published from this data set our second paper.

592
01:40:33.680 --> 01:40:40.769
Our first paper. One of them answered exactly that question. Just not for the Lgbtq members

593
01:40:40.990 --> 01:40:45.920
we published. I think it's new media in society and computers and human behavior.

594
01:40:45.990 --> 01:40:50.530
in those journals we looked at. How?

595
01:40:52.830 --> 01:41:01.059
What makes it more likely that you get a response? And number one predictor was the number of followers.

596
01:41:01.570 --> 01:41:15.510
So how many followers you have, and how long or short your post is, as well as a couple of other variables that they actually can predict on how likely you are to get a response

597
01:41:15.810 --> 01:41:20.129
for our comparison purposes. We did random sampling of

598
01:41:20.360 --> 01:41:46.610
regular users and Lgbtq plus community users. So we, I think, tried to control. For how many. So it has to be a comparable population, right? And lots of the Lgbtq plus members have less followers than some of the other population because of the amount of sample. So, my friend Mcauthor, what she tried to do was, she tried to pair

599
01:41:47.290 --> 01:41:53.439
as much as possible that the 2 groups would have equal.

600
01:41:53.510 --> 01:42:16.370
It was the length of time on Twitter was the other important factor. The longer you are on Twitter, the more likely you are to get a response, as you have more followers. So she tried to make the 2 groups as comparable as possible by linking them to the correct amount of followers as well as the length of time on Twitter.

601
01:42:21.720 --> 01:42:37.729
Mariana Nobile: Yes. Well, I I I do a short comment about what you said, Maxie, about the face to face. Encounter that, Collins? And analyzes. And what about

602
01:42:37.820 --> 01:42:50.689
Mariana Nobile: other technologies? New digit, that technologies and other later phone calls you said. I think that With pandemics we can. We can

603
01:42:51.030 --> 01:43:03.380
Mariana Nobile: conclude, especially for basic education, for the the mandatory education, the the encounters, the corporal.

604
01:43:03.390 --> 01:43:22.020
Mariana Nobile: It's unavoidable. It's a essential for a build and meaningful bonds between teachers and a student, not just for a student on the the, for reaching a go, learning experience, but also for teachers who

605
01:43:22.060 --> 01:43:26.560
Mariana Nobile: build constructed sense of duty, a sense of a

606
01:43:26.710 --> 01:43:34.410
Mariana Nobile: of the about. They work with that interaction to knowing and to follow that

607
01:43:34.910 --> 01:43:54.310
Mariana Nobile: we can say the transformation of this young story in the students, and they. One thing that they express is that during pandemic they lost in some somehow the the other who gives the identity, the the identity, who

608
01:43:54.310 --> 01:44:05.810
Mariana Nobile: a give sense to the, to the work because they they can identify, who are, for example, in one interview, they say, Well, hey, I

609
01:44:05.810 --> 01:44:29.100
Mariana Nobile: somebody talked to me, and I didn't know if he, if that person is a student of my group or not because a during a 2,001, I see them once in a fortnight. And then we have a contagion, and the the bubble was is suspended and one interact in in a school and others in at home. And

610
01:44:29.340 --> 01:44:43.489
Mariana Nobile: that was that makes it. During in during 2,021. The situation was a harder for them, a comparing to 2,020, because it was

611
01:44:43.750 --> 01:44:50.659
Mariana Nobile: very, very unstable, a unstable condition, and it intend to

612
01:44:51.080 --> 01:44:57.309
Mariana Nobile: to to build this this meaningful, Bound between them?

613
01:44:57.480 --> 01:44:59.100
Mariana Nobile: Well.

614
01:44:59.160 --> 01:45:02.420
Mariana Nobile: I don't know that that's

615
01:45:02.680 --> 01:45:03.879
Mariana Nobile: one of the

616
01:45:05.070 --> 01:45:21.219
Mariana Nobile: common that I have to do. I would like to add one thing to Christian. We have time, yes. First of all, I like to ask you if I'm

617
01:45:21.240 --> 01:45:33.580
Mariana Nobile: another thing that I would like to suggest you. You can breathe. Marina is a Mexican researcher, and she works about emotions and migrations. Maybe it's a

618
01:45:33.630 --> 01:45:37.599
Mariana Nobile: a little did that can help you with that.

619
01:45:40.810 --> 01:45:51.650
Yeah, I've been reading many Ceres, one of the first people that I found I was working on this.

620
01:45:53.240 --> 01:45:58.930
It's a it's a concept that it used mostly among Latinos in the United States and researchers of Latinos in the Us.

621
01:45:58.950 --> 01:46:20.220
And it basically tries to create the difference between how Latino families work versus done that you know families work and the importance of that. But the family has a small community that recreates religion recreates culture instead of you know virtually not that you know, family that is

622
01:46:20.530 --> 01:46:23.759
least compressive

623
01:46:23.940 --> 01:46:25.610
and as

624
01:46:27.110 --> 01:46:31.710
not as interested in perpetuating culture and values.

625
01:46:31.740 --> 01:46:37.749
I'll say, like, you know, 5 new movie. That's what that's the use. That is that I

626
01:46:37.950 --> 01:46:39.240
what I have here.

627
01:46:40.059 --> 01:46:41.769
Mariana Nobile: Okay, thank you.

628
01:46:42.340 --> 01:46:45.559
It's great. Well, I don't know if there's

629
01:46:45.660 --> 01:47:12.130
it's like one minutes for a one, follow up question. Otherwise we are going to finish the session. I would like to thank you all of us for participating. It's also an amazing session on somebody so interesting. The debates we have. I I don't know if it's possible, but I would like to invite you in. This is just I'm going to be here in the same room one on a Friday morning.

630
01:47:12.270 --> 01:47:23.570
Intersectional perspectives on lab. also for the group working group on sociality of motions, and the other some Friday evening

631
01:47:23.840 --> 01:47:47.149
from half us 5 up on. It's about social justice and emotions. So it would be very nice if you like to come. We are always. You are always to be welcome. well, thank you, all of us for participating, and let's finish with not.