WEBVTT

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LetÃ­cia R. Teixeira e Silva: Okay, yeah, So we are going to start now, our last session

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LetÃ­cia R. Teixeira e Silva: in the Rc. The body in the social sciences, and this is the second part of one session that we thought.

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LetÃ­cia R. Teixeira e Silva: bodies, emotions, and social interaction. This is the part 2. The part one was made by some data that is helping me now. And we have 1, 2, 3, 4, 5, 6 presentations.

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LetÃ­cia R. Teixeira e Silva: And here online, we have diplom. That is the first one, and do see, that is the second

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LetÃ­cia R. Teixeira e Silva: in person. Some data. There is someone that is going to present here. Who is there? Please help me. Yeah. Okay, okay. So

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on behalf of Rc, 54, the body in the social sciences and working group 0, 8. Society and emotions. I welcome you all in this session.

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Bodies, emotions and social interaction. Part 2. So we have first the atmosphere from Ms. H. Medical school, Hamburg, and University of Basil, Switzerland, and then we have, do see from University of Brazilia, and then we have a who we go from University of Quimbra Center for social studies, Portugal, then we have Sarah Mclean,

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La Trobe University, Australia. Then we have Sanjanatiwari from University of Milano. Bicok. I guess Italy, yeah. And then we have a tufanisha from center for studies in social sciences. Calcutta. India. So now we'll start with the detima.

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Your presentation.

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Dietmar J. Wetzel: Yes, thank you. Okay.

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Dietmar J. Wetzel: How can I proceed in my presentation?

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Dietmar J. Wetzel: Is there any chance

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you can share your screen and then present.

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Dietmar J. Wetzel: You have the presentation with you.

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If you had them you can share otherwise you just let me know. I'll

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Dietmar J. Wetzel: wait. Wait a minute, wait a minute. So just.

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Or else I can share from here. And you just let me know when to change the slides, I can do that

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 yeah, it's it's coming, not. No.

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yeah.

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Is there no.

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My will start presenting.

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if you can hear me.

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LetÃ­cia R. Teixeira e Silva: we can't, hear, you

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are you there, we can't hear you.

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Dulce Filgueira de Almeida: So maybe I can start. And after

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Dulce Filgueira de Almeida: then. okay.

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Dulce Filgueira de Almeida: a. can you? Can you send a message? But in I don't know what's up

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for him. Yeah, okay, I'll I'll do that.

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Dulce Filgueira de Almeida: I will try to start. Okay, okay, okay, sure.

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Now, we, I mean, our first presenter is facing some technical issues. So we may go on with our second presenter and do see the Neda from University of Brasilia. Brazil should be presenting on, I mean for the humanization of bodies a reflection from Davis, Lobuto, and thin. Incor.

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Lucy!

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Dulce Filgueira de Almeida: Yes, 1Â min.

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Dulce Filgueira de Almeida: Can you check if it's okay with my Powerpoint?

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Yes, yes, we can see. We can see. Yes.

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Dulce Filgueira de Almeida: okay. So good, even everybody. My name is Joseph. You get a jammed. I am from Brazil. I am professor at University of Brazil. Yeah. You see, just a minute. You can. You can just put the screen. I mean on, okay, slide mode. Yeah, yeah, thank you. Thank you.

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Dulce Filgueira de Almeida: So the title of my paper is for the immunization of bodies, a reflection from the Villa Br to the team in goat.

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Dulce Filgueira de Almeida: So a my A is to understand possible meanings of the notion of outside the human bodies in Brazil, based on some theoretical methodological development

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Dulce Filgueira de Almeida: off the

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Dulce Filgueira de Almeida: Liverton's embodiment Pardig and the notions of. Take it, the altar. 2 cereals by T-shirt.

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Dulce Filgueira de Almeida: So the paper and discuss about which bodies we are talking about.

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Dulce Filgueira de Almeida: and

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Dulce Filgueira de Almeida: and in the context of the pandemic. It happened in Brazil 2 cases that show me attention. The first one

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Dulce Filgueira de Almeida: I was 50 years old. The

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Dulce Filgueira de Almeida: a person in general was born in forefront, for far from the village where he lived.

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Dulce Filgueira de Almeida: In this case the Heatwall process of his people was disrespecting as well as the cultural particularities.

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Dulce Filgueira de Almeida: The another case was.

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Dulce Filgueira de Almeida: The human bodies were buried on

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Dulce Filgueira de Almeida: on top of the order without family members being able to assess the site.

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Dulce Filgueira de Almeida: This fact, what happened in the cemetery in Manaus is States State of Amazonas in Brazil, so both case happened in Brazil, and added together, they help to demonstrate which bars we are talking about

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Dulce Filgueira de Almeida: in the pandemic context.

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Dulce Filgueira de Almeida: Consider those empirical case

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Dulce Filgueira de Almeida: in this paper. We reflect on the means that we voted and the way outside the borders are tweeted during the pandemic in Brazil.

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Dulce Filgueira de Almeida: The context that, considered in the pandemic is, so far as it corresponds to a posters that advances according to individualistic policies of the body.

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Dulce Filgueira de Almeida: which I mix it, mix it with a deep lack of interest in cognitive life. The situation collaborates to give you a phase of the civilization process that is barbarized and its consequences.

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Dulce Filgueira de Almeida: So for this we use the vibratome terri the embodiment paradigm, and in gold T in theory, also to understand this question.

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Dulce Filgueira de Almeida: In this context.

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Dulce Filgueira de Almeida: the concept of the boy was taken as a total social fact.

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Dulce Filgueira de Almeida: Bodies are biosychosocial constructions, covering, therefore, both physical aspects, biological, biologically given and psychological characters which arise to do to interval individual behavior in social and culture aspects.

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Dulce Filgueira de Almeida: We understand in this context that men, human and an ordinary people, are part of human societies, have having certain cultural references

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Dulce Filgueira de Almeida: with this perspective

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Dulce Filgueira de Almeida: which concerns the notions of social, total social fact

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Dulce Filgueira de Almeida: from a thermos.

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Dulce Filgueira de Almeida: The human being is materialized for fogging in his corporeality a continuous movement between experimentation and imagination.

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Dulce Filgueira de Almeida: So here we use the this, both

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Dulce Filgueira de Almeida: a comprehension by Liberton and Ingle to wonder, to understand the discontent. These 2 cases.

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Dulce Filgueira de Almeida: the relationship between experimentation and imagination is based on the assumption that here in this world we are alive, and the world is also alive. For us.

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Dulce Filgueira de Almeida: However, it is necessary to reflect that the world responds to a provisional nature.

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Dulce Filgueira de Almeida: The extra 2 and composition of the world are not finished

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Dulce Filgueira de Almeida: which allows us to think about the possibility of human hesitance in the face of major social and health catastrophes.

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Dulce Filgueira de Almeida: As the move started by the pandemic.

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Dulce Filgueira de Almeida: The outside the body is not participated in the social cultural process, and are hardly excluded in from society.

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Dulce Filgueira de Almeida: which is Hatch 5. In the context of the funding pandemic. an essential that requires all their learning and mid-olders, inquires and questions.

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Dulce Filgueira de Almeida: even in spite of what we have become in relation to our main human characteristic. our bodily identification.

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Dulce Filgueira de Almeida: therefore, at the moment when the street space can be accessed again, it's necessary to think about a politics of birds in Alliance's claims, struggles, especially bodies and cultures that resist like indigenous or

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Dulce Filgueira de Almeida: 54 people

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Dulce Filgueira de Almeida: to reflect on. To reflect on the present kind in which humanity is weakened by structural inequalities. Individualism, health crazies disrespect for different religions, believes it's exhibition of

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Dulce Filgueira de Almeida: pract practices, practices, of racism, fastism, misogyny divorced the space of his struggle and of the perception of emotions

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Dulce Filgueira de Almeida: the body makes make it makes us human. I stance that advance, and so pace solutions that postulate a certain compaction

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Dulce Filgueira de Almeida: of individualist-based policies mixed with a performed lack of interest in collective life.

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Dulce Filgueira de Almeida: So this our references. Thank you so much.

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Thank you, Lucy. You finished your plantation on time. Thanks for that.

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Dulce Filgueira de Almeida: That. Then we Detima, are you ready with the presentation?

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No, you are not audible.

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LetÃ­cia R. Teixeira e Silva: Maybe you have to. Please take my, the microphone on the Zoom

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LetÃ­cia R. Teixeira e Silva: on Zoom

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no, no.

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 at zone of your Marathon of.

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Dietmar J. Wetzel: my microphone, is.

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Dietmar J. Wetzel: yeah, it's mark on.

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Dietmar J. Wetzel: It's okay. Can you hear me? Yes. Yeah.

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Dietmar J. Wetzel: okay, okay, okay, this is good. Yeah, yeah, yeah. Wait. Just wait a minute. Just wait a minute.

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Dietmar J. Wetzel:  Where is my presentation now?

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This is not possible.

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Dietmar J. Wetzel:  Just wait a minute.

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Dietmar J. Wetzel:  huh!

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Dietmar J. Wetzel: So I try to.

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Dietmar J. Wetzel:  It's better. I think it's better if we can do it from here. You just

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it's okay. Okay. Yeah.

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okay.

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Dietmar J. Wetzel:  So now we can see it. Yeah, yeah, okay, okay, great. Sorry for that.

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Dietmar J. Wetzel: So I start quickly. Yeah, sure.

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Dietmar J. Wetzel: Okay, thank you very much. And sorry for the technical problems

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Dietmar J. Wetzel: erez agmoni. it's far away in Switzerland. But we start effective resonance and the conflict in the context of bodyly social interactions I would talk about in the next few couple of minutes one.

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Dietmar J. Wetzel: and I just give you a short over you. I'd start with some remarks about the question of resonance and alienation

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Dietmar J. Wetzel: would be maybe interesting.

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Dietmar J. Wetzel: Then I proceed with effective resonance and the conflict. And I give you in the third way, kind of sample teaching in school context.

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Dietmar J. Wetzel: and we

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Dietmar J. Wetzel: finish up with a summary with my hypothesis, and give you my references, of course.

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Dietmar J. Wetzel: So the introduction I, that all of you may know resonance, phenomenon in nature and in music. So

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Dietmar J. Wetzel: I put here some photos. You can have resonance in nature. You can see the ocean divides

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Dietmar J. Wetzel: and the tides, and so and then you can see also the music and music. It's the resonance, the violin with vibrates. And so.

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Dietmar J. Wetzel: just to give you some impression about

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Dietmar J. Wetzel: resonance, what is resonance? It's more than echo, in fact.

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Dietmar J. Wetzel: which means that and Latin

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Dietmar J. Wetzel: evaporate. Or and it's also a kind of relationship, I would say, of multi-consolational interaffection. So this branch is to the effects.

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Dietmar J. Wetzel: Residence is just more than resonating with the students, but rather a fundamental ability to respond.

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Dietmar J. Wetzel: which implies being touched as well as the ability to speak with one its own voice.

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Dietmar J. Wetzel: It is also about preserving independence.

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Dietmar J. Wetzel: not

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Dietmar J. Wetzel: to change your own point of view, but to preserve something

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Dietmar J. Wetzel: physically mediated response relationship which means responsiveness and transformation of the world is as opposed to a mere appropriation.

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Dietmar J. Wetzel: And so we have some, possibly. and we have relationships, of course, which are very important to feel the resonance. so

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Dietmar J. Wetzel: alienation is the kind of opposite. It's a kind of dialectic way of thinking about resonance and alienation.

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Dietmar J. Wetzel: Alienation means it's there is no relation to the world.

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Dietmar J. Wetzel: Yaki said that it's a kind of a quota relationship

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Dietmar J. Wetzel: of unrelatedness. You have no connection to the world.

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Dietmar J. Wetzel: and we have a lot of animation, acceleration in society. Of course you can all see it around.

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Dietmar J. Wetzel: And this this kind of alienation processes prevent us from resonance experiences. As half mood Rose and my colleague from Vienna said.

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Dietmar J. Wetzel: for many school is a of alienation. You can see the picture. I think it's typical for this kind of feeling of alienation not being there. No, that, no kind of response in the world.

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Dietmar J. Wetzel: So what? What means effective resonance.

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Dietmar J. Wetzel: The concept of effective resonance, as you know of told, was kind of making visible, that the interaction dynamic

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Dietmar J. Wetzel: itself creates an effective experience rather than transmitting

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Dietmar J. Wetzel: internal feeling states between pre-existing individuals.

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Dietmar J. Wetzel: This means that when 2 people are in effective resonance with each other, they can understand each other on a deeper level.

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Dietmar J. Wetzel: that if they were not resonant.

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Dietmar J. Wetzel: and this can help us to build stronger relationships among us, and it can also have to prevent political conflicts from arising in some way. but that's maybe another talk and another presentation.

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Dietmar J. Wetzel: So when 2 people at parties are not in resonance with each other.

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Dietmar J. Wetzel: it can lead to misunderstandings, and also to a lot of conflicts. What does it mean in a teaching and school context that can be complex, as we all know, between teachers and students, between students and the subject matter

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Dietmar J. Wetzel: between the school members and the school as an institution.

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Dietmar J. Wetzel: So, and I remember again, residence does not mean how many.

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Dietmar J. Wetzel: Instead, there is a dialectic between resonance alienation, which is, as folks mentioned.

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Dietmar J. Wetzel: an integral foundation which is needed. So the body is very important in this kind of processes of effective resonance.

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Dietmar J. Wetzel: and therefore

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Dietmar J. Wetzel: I mentioned it in this kind of way. I do it now.

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Dietmar J. Wetzel: So the school context.

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Dietmar J. Wetzel: the teaching in classes means that we have done and are going on to do some ethnographic

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Dietmar J. Wetzel: research, participant of observation and so on. You all know this.

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Dietmar J. Wetzel: and we also do some

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Dietmar J. Wetzel: audio and videographically based analysis. We want to identify resonance and elimination experiences that

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Dietmar J. Wetzel: in school and in classrooms especially.

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Dietmar J. Wetzel: I did some preliminary study. 2,019.

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Dietmar J. Wetzel: Well, I tried to understand what happens in examinations at a Swiss school with A, with a colleague and friend of mine. We did some arrangement of specific exam settings, group discussions after that.

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Dietmar J. Wetzel: and the kind of online survey to have to experience resonance in the exam situations by the students and by the yeah by the school members. So it was very interesting.

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Dietmar J. Wetzel: and even if resonance itself is unavailable, one could say that some conditions for success

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Dietmar J. Wetzel: to have resonance can be specified. But good teaching. We saw us in our lead work.

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Dietmar J. Wetzel: So setting up resonance spaces helps.

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Dietmar J. Wetzel: which means that you can have space resonances in schools, and you can try to arrange them. The quality of in between in the relationship between teachers, students and the school material is also very crucial.

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Dietmar J. Wetzel: and we have to teach it, which should bring a kind of ability to resonate.

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Dietmar J. Wetzel: enable resonance experiences in the school in many ways.

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Dietmar J. Wetzel: So we also have the resonance, pedagogical concepts and orientation towards competencies and achievements which are not mutually exclusive. So I would like to say that competences and achievements which are necessary in school index can be combined with with the kind of resonance better got pedicultural concepts.

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Dietmar J. Wetzel: So I will come to my conclusion. I think

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Dietmar J. Wetzel: we go on to do this field work at the resonance signature of the school. We try to do some empirical work, and we'd also try to analyze and observe resonance experiences, restaurants, strategies.

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Dietmar J. Wetzel: also experience of elimination in the school context, and

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Dietmar J. Wetzel: that this teacher practices in schools and universities

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Dietmar J. Wetzel: can be applied. I think, also in education and the coaching. So we would go on. And I have finally my hypothesis

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Dietmar J. Wetzel: about this effective resonance and the bodily interactions, resonance and alienation are interbody experiences in the relationship between the self and the war. It's very important.

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Dietmar J. Wetzel: and both residents and elination processes are conflicting. As I have shown a little bit before, and that they are directly into moving.

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Dietmar J. Wetzel: We cannot say that's only resonance. There's no alienation. I think there's a kind of

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Dietmar J. Wetzel: yeah dialectic between them effective resonance on, and other modes of multi-consolational interaction

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Dietmar J. Wetzel: to be determined help us improve. This is a very important point. The quality of relationships in the classroom. That's all about the quality of relationships.

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Dietmar J. Wetzel: It's very important to have this new quality of relationships. And I'm

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Dietmar J. Wetzel: I'm thinking that effective resonance can help

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Dietmar J. Wetzel: to have a better quality of relationships in classrooms. In many ways

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Dietmar J. Wetzel: we have to explore.

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Dietmar J. Wetzel: It's also enabling and realizing experiences of resonance which can contribute to successful coexistence

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Dietmar J. Wetzel: in school and society.

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Dietmar J. Wetzel: So there's a lot of empirical work to do

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Dietmar J. Wetzel: we have done a lot before, but we go on.

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Dietmar J. Wetzel: and I would, with, maybe in the next couple of years. And we here again about this, maybe

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Dietmar J. Wetzel: in later sessions.

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Dietmar J. Wetzel: So thank you very much.

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Dietmar J. Wetzel: You have my references. and I hope I

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Dietmar J. Wetzel: at the time.

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Dulce Filgueira de Almeida: Thank you.

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Dietmar J. Wetzel: Thank you for this thought. Provoking presentation.

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Next, we have rui combs from University of Columbra Center for social studies. Portugal.

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I hope I pronounce your name correctly. No, it's really gones.

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It's yours. Thank you.

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Because I saw only 10Â min. Okay, but okay, I you. Okay, okay, thank you.

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Your screen.

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If you can hear me

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LetÃ­cia R. Teixeira e Silva: some some data, I think it's not a scream of Ditmo. It's your screen.

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Stop. Okay.

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Dietmar J. Wetzel: yes, it's not sorry. It's not my screen anymore.

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Okay, thank you.

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Dietmar J. Wetzel: You're welcome.

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Just don't know.

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No.

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I want to stop sharing my share. But yeah, I think you need to stop sharing. Actually, it's showing that I already stopped here

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to my hands now.

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Yes.

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sure.

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No, goddess.

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I can see.

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Not yet.

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Okay.

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they do.

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You need to.

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Okay.

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No, no, no.

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This one, this one.

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Dietmar J. Wetzel: I hope. I stopped my presentation. Right?

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Yeah. Okay.

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But in my.

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yes, yeah.

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just here I come back here. Okay, okay.

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LetÃ­cia R. Teixeira e Silva: Good morning. One here. Here we we can see.

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LetÃ­cia R. Teixeira e Silva: Are you saying I can't. No, no, no, no, I can't see anything

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Dietmar J. Wetzel: black.

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Okay.

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we can see the presentation.

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I. And as soon as I start looking this up

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process in progress.

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yeah, that should be fine. Yeah, if you'll stop sharing.

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you can see.

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and then you give it in my mind.

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Dulce Filgueira de Almeida: Can we see now? Do we see? No, no, but but I think there is no problem. You can continue, there is no problem for us. It's okay.

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Dulce Filgueira de Almeida: Yeah. We can hear it. We can hear, we can hear, well, yes.

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okay.

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okay, good morning.

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So, okay.

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well.

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my presentation today is about body and risks. I talk a little bit about the the pandemic and the relationship between risks and body. And I think that I can reflect

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today about the the trends that come from 20 years ago that in the Pelamic explode and the with the this kind of discourse about the risks, the health risks

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that are also body risks, and this is a trend that comes from the notion of safety from the eighteenth century

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biopower

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affiliated to new political technology. Of the body. Safety extended its action to the old population with regard to such issues as birth, frequency, old age, and the control of endemics.

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Nowadays the responses have been encountered in prevention and in personal accountability for the control of risks and del

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over the last 25 years. Prudential socialization that create a mentality conducive. conducive to swift compliance with all the confinement measures following the COVID-19 pandemic. In many cases this paves the way for the State, the exceptional measures which are typical of elf authoritarianism, and ultimately gave specialist Easter power.

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Their anxiety for control as much as scepticism has shaped the cognitive and mental context, favouring devolution from medicine to technom medicine as a discipline in grizzly dependent on sophisticated equipment to carry out both diagnosis and therapeutics.

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In this context, inner body imaging and simulation techniques have played a crucial role in developing a body transparency culture with obvious repercussions on. Now the body is presently represented.

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I intend to examine body experience as a product of medical, normative, and moral discourse on the body, understanding how body images, like obesity and slimness, are not empirical characteristics of unregulated bodies, but rather the effect of this course about bodies is our main aim.

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Soci Alpha. Presentations of the body and body practice will be studied in the relationship to the impact of consumer society is is mining. How different media emphasize the importance of body image, and how they create a convincing link between elf and body shape.

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The subjective body, open to different interpretations, has been largely responsible for an outbreak of body over 8 discourses, while the twentieth twentieth century have been born as an happy century, it has startled along its course to be an epic century. In its closure.

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The happiness of the twentieth century coincides to a great extent with a search for body happiness that is the quest for the promise of an illness, free life, a body with extended larger Viti longevity, and an always retrieval beauty.

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The twentieth century opened and closed with the announcement that 2 other different codes had been deciphered. The mind code with Freud, of course, and the genetic code respectively.

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that our Zoom audience can't see. Your presentation will take me just 1Â s to fix it, and I'll bring you right back here. I promise.

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I'm very sorry.

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Thank you for your patience. Everyone.

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She has been Tesla's automatic sherry fest.

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Which which one are you?

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We make sure it's

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yeah.

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This.

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Okay, okay, thank you. And

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induced anxiety makes the layman's identity dependent on the health research and data available to general general public from various information networks, Internet television and the general and trade press medical knowledge is now largely accessible to the layman. Thanks to the network society in late modernity, modernity, the dream of social progress

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through knowledge, was converted into the fantasy of the perfect health through information. Meanwhile the medical and psychological knowledge not always adds to the actor with the capacity to rel rule. The external is situations like in the pandemic situation.

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in a culture that is ruminated by risk and uncertainty, the body has come, the form a secure seat, offers which in individuals are able to exert at least some control. The boundaries between the health, promotion, literature, and the commercial literature on earth. Lifestyles and body maintenance are blurred

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dissemination of self-diagnosis and self-visualization visualization practice like the tests, do it yourself. It's a kind of example for that.

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And precedent growth of this course about body, like medical studies, cultural studies, feminism, pharmacology, dietetic cybernetics, human performance, plastics, surgery, etc., make representations that we have the body as a result of multi-factor historic process. Most.

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The marshallmost proposed the notion of body techniques to underline the social nature of body practice. The advances in our knowledge of bodies is regularly in my

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the mind, and reform having the effect of the solution of much of the certainty about it. The fragmented body is the result of such an uncertainty.

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Contemporary alphism produce a medicalization of everyday life. Elfism defines self-promoting activities as a moral obligation.

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The idea of health has shift from something that is used as the result of lack or biological inheritance to something that is largely achieved through personal evolution.

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These masters make the meat of will and moral fortitude more powerful. Despite these claims all individuals cannot have the body they desire. The other size of this practice reveals to extremes, exercise, addiction, and food refuge on on one hand, and bodies that resist normalization on the other end.

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The first is based in the ability to tolerate bodily pain and exhaustion. Exhaustion is deserved. Disorderly eating problems proliferates in such a cultural climate. The second one is formed by those who fail to engage in prudent behavior, regular exercise, and maintenance of the dazzle weight.

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Much of the recent emphasis on Alf is root in the body-shaped metaphor, new image of subjectivity, proliferate like the preoccupation with thinness. The social value of human has become associated with their bodies and is expressed, is pressed through the ideal of slenderness.

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Thinness has not only come to represent attractiveness, but also come to symbolise self-control, moral integrity, and tiger. Socio-economic status. This orthodoxy tends to result in an aesthetic approach

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to sport, and the body convincing more and more individuals that they can. They can modify and build the body that they desire. The meat, that the body can be controlled as an object is part of the general assumption of the modern Western project that nature in life can be controlled.

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Physical activities and food are presented at the best way we have to control our body and our life while the control of body is qualified as an ethical project. The way to reach moral integrity.

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the commodification of bodies marked by the proliferation of new apparatus and mechanism for the government of conduct and forms of life, new forms of global consumption, the regulation of health and body habits, a new public habitat of body image that produce global styles of existence.

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and in the name of lifestyle and the individual identity in this new field. This citizen is to become a global consumer, and this activity is to be understood through acts of responsible choice.

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The obsession with risks and increase of prudential practice of risk activities is like a kind of ambiguous practice. The plasticity demanded by the image of health

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are strongly mediated by other cultural sources of self identity which emphasise the glamour, danger, sexuality, theters of an healthy products, such as tobacco and alcohol, safety solutions are presented, promising

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promising health magazines, television shows. Newspapers, advertising, and medical discussions are full of information about output, diet, and exercise, and how to mitigate body related risks through a variety of expert or common sense solutions.

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The vocabulary used by expert and by State administration developed a therapeutic sensibility. nutrition and body weight control, the awareness of blood pressure, reference values, and the need to control it. Cholesterol monitoring and control, moderation of sexual activity and its relations with sexual, sexually transmissible diseases, regularity and the intensity of physical activity and the role it plays in health

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are considered to be testimonies of individual options, life-size and physical appearance.

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Okay, how many minutes are 2Â min? Okay?

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Okay, it's also a reflection of the the a topic of distinction with the from the body, the social distinctions, distinctions from the ball.

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elf and lifestyle. Again.

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This kind of new health management is the both discourse about the health and the lifestyles, the liaison between both.

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and I try to finish

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with the risk the problem of the risk inequality during the pandemic. We saw a lot of this kind of inequality, but also during this reflection about the liaison between body lifestyles, and else we can saw also this kind of social distinction

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alongside the safety brought about by new technologies which reduce the fears that used to characterize corporeal existence. There has been an increase in the uncertainties relating to the risks looming in the future.

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In addition to the statistics of the effects, and during the COVID-19 pandemic there was a curve for risk inequality. The poor will have died. More minority, ethnic groups will have been more seriously affect by mortality rates the most vulnerable will have been the first to lose their jobs and fall below minimum substance. Subsistence levels.

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then body risks is not a universal problem is a problem of social distinctions, of inequalities in the the context of of risks is the main reflections that I come to to this meeting.

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Thank you.

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I can

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for you to help. For this time

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everybody can see everything.

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Thank you. Hui Gum, for your presentation. Now we have Sarah Mclean, Latrobe University, Australia, and the presentation. And the

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I mean, yeah, it's drinking alcohol at home feels different to drinking in public places. It's yours.

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Okay.

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Confex Tech Support W1: please stand by. We'll be with you all in just a second.

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Now.

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just see what we have. Okay? Good.

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Maclean. Yeah.

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to down brilliant. Thank you very much.

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Okay. I'd like to start by thanking the session organisers. It's really such a great session, so representative of studies from different countries. I also want to acknowledge that my ancestors were uninvited visitors to war over War and Jerry country, and that I continue to live as an uninvited visitor on these lands, and that my ancestors, my European ancestors, also brought alcohol to this country that has caused so many problems for aboriginal people.

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So also, thanks to my co-authors, particularly Gabe Kaluzi, who is kind enough to come along.

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So just to start with, I just want to reflect that I find alcohol and drinking at home kind of such an interesting thing as a sociologist, because it's at it's kind of at the intersection of a whole lot of things that I'm fascinated on, because it, you know, it enables us to draw on series of place making and place

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about social practice, and because I always think about alcohol as as a social practice kind of implicated in wider cultural frames as well as individual decisions. It's all about affect. And it's also a commodity. So it enables us to think about consumption.

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And I also like that particularly at home. It's such a routine and mundane activity that it allows us to explore how people do and make home, how home is constituted in contemporary Western societies, and how this is kind of knitted into broader cultures about

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how we think about ourselves and domesticity. I'm not promising I can cover all of that, but I shall have a little bit of a crack at it. So just to stop my papers a lot more empirical than the ones that have come before. but just to introduce you to some things about home drinking that may, you may already know, alcohol literature, and alcohol research is overwhelmingly focused on drinking in public places, and we've also been kind of excessively preoccupied by drinking by young people that kind of carnivalesque. Oh, is that something

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that kind of carnivalesque, you know, drinking in getting really drunk in public places. But home drinking is a part of life in many Western countries, and actually almost 2 thirds of alcohol is consumed in domestic settings in Australia. So because of that alcohol contributes appreciably to alcohol-related harm. There has been a movement to investigate, to look more closely at home drinking in recent years.

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So I'm not actually sure what Syria I want to use for this paper, and I'd be very grateful for feedback. but this is where I am at the moment. So social practices are recognizable sets of actions that are repeatedly enacted within groups of people. So in this sense, drinking at home is a social practice, in that it's not completely different if I do it, and someone else does it, that I am in their home.

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Scholars, informed by new materialism, have argued that alcohol and other drug use. Practice emerges through the interactions of contingently forming networks of actants. So this would include people alcoholic products, the meanings of alcohol, and importantly, for this presentation, the places where alcohol occurs, so the right, the the practice of drinking at home is is formed through the kind of interaction of all of these factors.

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So we focused here on the network, the nexus between place and experience. So how place plays out in the the kinds of experiences that people have when they drink. because the theory of place offers us a framework to understand the environments that practices are both part of and constantly involved in the shifting constitution of

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practices also entail particular experiences as part of a continuum of affectivity

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that links human bodies to their physical and social environments. Now, I think this. Could this, this work that I've asked theory to do here is about saying that alcohol is not just a stable object, but it is produced through multiple other factors that are going on around the person consuming the alcohol. I think we could perhaps look at David Le Breton as as Dulcie was talking about to do that work. I'm not sure what's the best way to do this, but anyway.

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it's something. It's a bit of a no-brainer for sociologists, but obviously a very different way to how scientists or or psychologists would see it. So in this paper we show how drinking that takes place at a person's own home affords different sensations and emotional states to drinking outside domestic places, particularly when compared with license venues

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so existing information. The existing qualitative literature on home drinking has tended to focus on the meanings and functions of drinking in people's lives, and how it demarcates leisure time or adult time, but also this acknowledgment, of course, that drinking at home is pleasurable.

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I won't go into any detail on this, but just to note the study was conducted. It involved 40 interviews was conducted before the COVID-19 lockdowns, and I've been going back looking at it and trying to work out whether we should, can extract more another paper from it.

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and their ethical approval was provided by my university.

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So I want to talk about 3 themes, energy, level vigilance, in self-management and patterning of consumption that emerged in the 40 interviews as different. But as people speaking about being different compared when they were drinking somewhere else. Just let me catch up on my note pages.

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Okay.

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So participants. Comments on home drinking emphasize how drinking affords or produces, as Nigel Swift would say, an effective capacity for a different orientation to the world, so to be differently in the world. Drinking at home was marked by relaxation and a general kind of slowing, of pace, a deceleration of energy.

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and, as observed in other research on home drinking, it was important to participants in our study, because it marked the end of the working day, or often the end of the domestic duties that they had to do like putting their children to bed.

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And they explained that drinking in the home symbolized like a a detachment from these duties, from the social self that was required to carry out these duties, providing a way to shift one's effective register towards slowing and engaging with emotions and oneself and one's family in the present.

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And this capacity makes alcohol an effective marker of moving from a task and an other orientated mode of self to a private mode at the end of the working day. It's kind of changing one's emotional register accordingly.

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So our participants here. So one said, it doesn't really affect my experience of being at home, but I do find that it can be a way of relaxing and letting the work day go. And another one said, This is definitely a switch off sort of thing that I associate with coming home and then forgetting about work or whatever is going on in your life.

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So, in contrast, people talked about

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alcohol, particularly in pubs and other venues, as being a way to energise themselves for a more sociable kind of engagement. So some noted that they didn't need alcohol to do as much work when they were at home as when they were out, and this was because being at home was inherently more relaxing, whereas, being outside the home demanded a more sociable and lively self.

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Thus feelings of relaxation, relaxation at home, and sociability outside the home were co-produced by both drinking and the context. The places where that drinking occurred, particularly by the kinds of atmospheres.

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So for many participants, an atmosphere of vibrancy at a venue would seep into the way they felt while drinking, making them feel more energetic and valuable, and lending them the energy to stay out longer. And I think that's kind of I won't read those 2 codes out. But I think that's kind of quite, quite evident. This the kind of sense of vibrant engagement they were able to produce when they were consuming alcohol in a venue.

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So the second difference that came through our interviews was that a really different kind of self-modulation was required of people when they were drinking at home compared to in a public venue.

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So people really, in previous work, we've argued that drinking at home contributes to the constitution of homes as home like. So it's not just at home, a pre existing kind of thing. But drinking is one of the practices that people do within a home to constitute home as a place of retreat and autonomy and kind of cosiness.

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So drinking at home, felt safe in a way that drinking outside the home did not to our participants. and they contrasted drinking outside the home with drinking at home to articulate the ways they felt less control over or less secure in their surroundings when they were outside the home.

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so drinking in public places rendered them at least to some degree alert and vigilant about the threats that accompany drinking. And so one person said, It's a lot safer if I if I do that, if I drink when I'm at home, I don't have to worry that I'll get hit by a car or something.

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it's me. It's just my own place. It's so. I risk risk factors. But I feel like there's a lot more risk factors externally if I drink too much when I'm out.

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So the sense of relaxation that people observed on drinking at home was enhanced by not having to count drinks. They didn't feel that that was required, because they were going to drive home, not having to plan how to get home, or wonder whether they looked drunk to others and unsurprisingly. Women were particularly anxious about safety in night time venues, if they got drunk.

332
00:56:14.630 --> 00:56:43.250
in contrast. Drinking outside the home required constant vigilance, not just for safety, but also to preserve a particular kind of self-image. So Number 8 here was saying, I'd be more aware of how my intoxication was observable to other people when I was drinking out so outside. Look! It might be my gate or my speech or what I was saying, any of those kinds of objective signs, and I'd want to keep a lid on it. So it wasn't apparent. So a different kind of self, self, moderation and self

333
00:56:43.540 --> 00:56:44.710
modulation.

334
00:56:46.140 --> 00:57:16.090
So the third difference that came through the the interviews are 5Â min. Was that drinking at home. Entailed a different kind of patterning of alcohol consumption to drinking outside the home, and people are particularly associated that with a sense of habit, or some referred to it as addiction, because it was patent into their lives at home, kind of imprecated in the other social practices that occur in the home, like making dinner and

335
00:57:16.090 --> 00:57:24.229
perhaps supervising children in a way that it wasn't so kind of tightly tied to other practices outside the home.

336
00:57:24.690 --> 00:57:31.139
And so one person said to us, drinking at home is an absolute habit, 100%. It's like trying to break a habit after many, many years.

337
00:57:32.150 --> 00:57:37.109
So it, it became very root and notionized at home.

338
00:57:38.550 --> 00:57:50.920
So we have it. An addiction have, and often continue to be conceptualized as emerging in sovereign bodies, and particularly psychological discourses will talk about habit and injection as located in bodies.

339
00:57:51.230 --> 00:58:12.290
Sociologists increasingly now regard it as like a effect, as emergent in configurations of people, places, drugs and other forces. And I think that's really clear in also in what our participants said about how it was different when they were drinking out, and they felt like. There were other things that might intervene to stop the kind of routinisation or the patterning of their drinking.

340
00:58:12.610 --> 00:58:23.509
So I feel like when I'm out. I can have a few drinks and not go completely overboard if I decide to at home once. I've had a couple I have to have a large amount. It's a habit. It feels like, yeah, it's a habit, and I don't like it.

341
00:58:27.490 --> 00:58:32.510
 So

342
00:58:32.610 --> 00:58:39.679
what I've argued here is that the places where drinking occurs are part of a network of forces that produce distinct forms of experience.

343
00:58:40.150 --> 00:59:00.969
effect, and its accompanying emotions and sensations do not reside, arise in sovereign individuals as a direct effect of consuming substances, but rather they emerge through contingent networks of factors which include the places where drinking takes place, and also the appreciable atmospheres of calm or excitement that are different at home and in venues

344
00:59:01.730 --> 00:59:12.899
so positive and negative emotions and bodily sensations are made possible by the context. For drinking occurs including as we focused on here, whether it happens inside or outside the home.

345
00:59:12.970 --> 00:59:23.050
but also drinking at home is a part of a learning to be affected so that one can kind of produce home in certain ways by drinking at home so as to suit the context where people find themselves.

346
00:59:23.080 --> 00:59:40.160
So we learn to drink, to relax at home, and we learn to drink, to be more a vibrant, sociable self when we are out of home. and likewise the pleasures of drinking emerge to fit with the requirements of circumstances. drawing on Weinberg as aptitudes for surviving in specific niches.

347
00:59:40.760 --> 00:59:50.159
So because a lot of our work happens in public health, we always feel compelled to offer some suggestions as to how this work could be useful. So I'm going to dutifully do that.

348
00:59:50.170 --> 01:00:00.910
If drinking at home offers different experiences to drinking in public settings, it might be the case that we need specific strategies to reduce harmful drinking at home.

349
01:00:01.360 --> 01:00:11.660
So perhaps offering people means to decelerate at home. That don't involve alcohol might be useful. That's clearly something that people need want to learn how to shift that effective register.

350
01:00:11.940 --> 01:00:29.470
perhaps up in people's sense that they do need to self monitor. What they do at home would be a good idea, and this might well be the case. in in addressing alcohol's relationship with domestic violence, that we see quite strongly in the literature that that people are more likely to perpetrate domestic violence when they've drunk alcohol.

351
01:00:29.690 --> 01:00:39.829
and I'm thinking here about ruse. So I pronounced your name wrong. suggestion that I liked. I'm just going to read out what you said

352
01:00:40.120 --> 01:00:43.880
that you put it really nicely.

353
01:00:45.230 --> 01:01:03.959
Here we go. Okay, that control of the body is an ethical project, and the winners of the middle class well, that's absolutely certainly true, and a health promotion relies very much on people to kind of moderate and manage their own drinking, and to and not to do so is absolutely a sign of being a failed self.

354
01:01:04.000 --> 01:01:33.869
So the final conclusion that I want to make is that particular strategies might be required to help people adjust drinking patterns at home that feel habitual But these really need to look beyond the individual to strategies outside the individual, such as restricting the really easy access to alcohol that people can order on the Internet, that they also talked about as as being a part of the kind of configuration of forces that led to to their heavy drinking and their sense of of being habituated to drinking.

355
01:01:35.320 --> 01:01:38.149
Okay, some acknowledgments

356
01:01:38.560 --> 01:01:46.539
and my references. They weren't. They weren't in the slides, but they're in the paper that I'm trying to write at the moment. Thank you.

357
01:01:59.650 --> 01:02:00.450
Yeah.

358
01:02:01.350 --> 01:02:10.229
thank you for your presentation. Now we have Sanja Nadiwari. And the topic of discussion is dancing with differences.

359
01:02:11.070 --> 01:02:14.510
Case of Kathleen in London.

360
01:02:17.910 --> 01:02:20.430
Sanjay Notivari, are you there?

361
01:02:27.010 --> 01:02:28.459
She is not online.

362
01:02:28.890 --> 01:02:44.800
No, she isn't here. She isn't here. Okay, okay, so we can. We can move on. for our next discussion. Our next discount is to Fanish out from center for studies in social sciences, Calcutta, India.

363
01:02:44.930 --> 01:02:49.349
She'll be talking on sleeping bodies as protesting bodies.

364
01:02:49.530 --> 01:02:55.329
I'd like to request. to finish up to please be here and present.

365
01:03:07.040 --> 01:03:14.670
It's very difficult to reach up to the podium. I hope I'm audible and visible.

366
01:03:16.000 --> 01:03:16.680
Yes.

367
01:03:16.830 --> 01:03:46.190
Sleeping bodies as protesting bodies. This is a part of my M-fil visitation. And this research that I had conducted in the year 2022 was on Muslim women's participation in the anti Ca and Rc. Protest that took place in Kolkata, India. Kolkata is one of the metropolitan cities of India from where I belong. So this protest took place in Kolkata, and my study is about that.

368
01:03:46.620 --> 01:04:04.809
So let's begin. Yes, a little bit of background of my research. So what is the Ca. A. And Nrc. The Citizenship Amendment Act, coupled with the National Register of Citizen and Rc. Was passed by the Government in 2,019 that endangers the lives of Muslims in India.

369
01:04:04.980 --> 01:04:19.149
The acts passed by the Government made it mandatory for every citizen of India to show documentary proof of their citizenship. Those who fail to procure the documents would be rendered stateless under the National Register of Citizen.

370
01:04:19.320 --> 01:04:29.629
However, people from every community, on failing to provide the documents, will be granted citizenship under the Citizenship Amendment Act except Muslims.

371
01:04:29.670 --> 01:04:37.359
The implementation of these discriminatory acts caused widespread protests around the country in 2,019 and early 2020

372
01:04:37.690 --> 01:04:44.119
protests against the discriminatory acts erupted in the heart of Kolkata on seventh of January 20,

373
01:04:44.410 --> 01:05:05.680
Asma Jamil, a 45 year old homemaker from Kolkata, decided to stage a protest at the Pak Circus Medan. So Madan means an open field so as you can see. These protesters have gathered, and this is the Megan. So that's the matter. And it it was a 24Â h protest, which means that at no point Protester left

374
01:05:05.800 --> 01:05:12.099
the field. They were always there. So 24Â h around the clock they were there, protesting.

375
01:05:12.470 --> 01:05:41.390
Quickly I will talk about the method, the method or tools used in this research to acquire the material was narrative inquiry. The research adopted a face-to-face interview with a semi-structured interview schedule and a snowballing technique. To collect data. The research is a qualitative one that follows a descriptive research design for this study. 32 Muslim women who participated in the Ca. Andrc protest. At Baksakas, Kolkata were interviewed the age group of the respondents range between 18 to 70 years.

376
01:05:43.180 --> 01:05:47.189
So protesting body of the Muslim women a bit of a theoretical background.

377
01:05:47.280 --> 01:05:52.290
Foucault argues that the body is the site where the State inscribes its power.

378
01:05:52.390 --> 01:05:58.120
However, he also argues that where there is power there is always a possibility of resistance.

379
01:05:58.210 --> 01:06:08.230
The body does not just have a mere physical presence, but the body is always produced historically, culturally and particularly.

380
01:06:09.930 --> 01:06:19.509
and the body is produced with the inscription of power and the expression of resistance. So bodies are not free from the constraints of and power structures of the society.

381
01:06:19.830 --> 01:06:28.770
Elizabeth Gross argues that bodies don't exist in a vacuum, but the very corporeality of the body is always discursively produce

382
01:06:28.840 --> 01:06:37.289
the protesting bodies of the women of Paxakis are bodies with lived experiences on which power has been inscribed by the State.

383
01:06:37.500 --> 01:06:41.980
Their corporeal body carries with them the experiences of marginalization.

384
01:06:42.070 --> 01:06:48.369
and it is on the body that this oppression of the other is inflicted by the State.

385
01:06:48.760 --> 01:07:10.620
However, it is the same body at the protest side that also produces and expresses resistance. At the protest side there are 2 types of power that are operating, so one is the power of the state to eliminate the protesters and the power of resistance by the protesters. So the 2 powers simultaneously acting at the protest site.

386
01:07:11.080 --> 01:07:21.809
So we've already established very briefly that bodies are sites of power and resistance. Now we move on to discuss how sleeping bodies at the protest side destabilizes a number of binaries.

387
01:07:23.470 --> 01:07:48.100
So historically, we know that there has been a creation of binaries, the binaries of public private production, reproduction, nature, culture, mind and body. Right? So we've seen that these binaries are always rigidly separated, but in the real world there are no such concrete boundaries between these. These binaries have no essential characteristic of their own. They are a product of human thought.

388
01:07:48.160 --> 01:07:52.840
Since binaries are man-made, they tend to always produce a hierarchy.

389
01:07:52.920 --> 01:08:00.499
So within this whole binary system of mind-body, public, private body and culture. We see that production.

390
01:08:00.600 --> 01:08:03.529
public. but the mind

391
01:08:03.650 --> 01:08:15.890
and culture they always have a more. upper position. Between these binaries, and we always see that the realm of the public, the realm of the production, is relegated to the man

392
01:08:15.900 --> 01:08:22.439
and woman always takes the lesser position of reproduction private, and so on.

393
01:08:22.630 --> 01:08:40.079
So what? So this? This argument was made by Sherry Orner? I argue that the protesting women of Park Circus produce resistance from this lesser position listed as a position that they hold within these binaries of, you know, reproduction, production, public, private and so on.

394
01:08:44.360 --> 01:08:52.570
So so today, I'm going to talk about how the protesting bodies of the Muslim women destabilize the public-private binary.

395
01:08:54.590 --> 01:09:19.810
So modernity, as we know, has been marked by a strict separation between the realms of the public and the private. And here I'd like to quote Judith Butler, who says that in those instances in which demonstrators bring the activities of the private sphere like sleeping, eating childcare in the public square, they not only refuse to disappear, refuse to go home or claim the public sphere.

396
01:09:19.810 --> 01:09:44.469
but also maintain themselves as persisting bodies with needs, desires, and requirements. So when these protesters are getting the act of sleeping, eating, you know. So when I was at the protest site. I would say that these women would cook at the protest side. They would eat at the protest side, they would sleep at the protest side. It would bring their children back. you know they would pick their children up from school.

397
01:09:44.470 --> 01:09:58.649
and they would get them to the protest side and make them do their homework at the protest side. So when you are bringing these very private acts that is done at home to the protest site, you are destabilizing the binary between the public and the private.

398
01:09:59.940 --> 01:10:17.319
So this is just 2 images from the protest site where we see that women are sleeping. So they have their blankets so they would just sleep. Sometimes sometimes they would wake up and protest and go back to sleeping or resting, you know, so we've always sort of understood sleep as a very individual act of resting.

399
01:10:17.320 --> 01:10:37.380
But at the protest site sleep was transformed from an individual act to a social, collective act of resistance. And that's what my paper is about. So say how we sleep when we sleep, where we sleep, with whom we sleep. All of these are socially, culturally and historically constituted.

400
01:10:42.140 --> 01:10:52.299
So the Muslim women of Pak Circus. Madan was the very personal act of sleeping to the public sphere of the protest. However, even if sleep is considered to be a non-social practice.

401
01:10:52.580 --> 01:10:55.989
sleep becomes a social act at the protest site.

402
01:10:56.280 --> 01:11:17.940
Therefore, sleep, even though considered to be an individual act, is always constituted by the social like. For instance, what happened? yeah. So this Asma Jamil is the woman who started the protest. So she, along with 7 of her family members had gone to the Madan, and they just spread the bed sheet, and they sat at the protest site.

403
01:11:17.940 --> 01:11:32.799
and as the night approached. They just lie down right? So 8 women all right. So 8 women lined down at the protest site It was a very jarring site for the policemen. So the policeman came and asked them to get up and leave the site.

404
01:11:32.840 --> 01:11:45.199
So we see that in a patriarchal society, women in an open field at night, lying down, destabilizes also the hetero-patriacal norms of the society

405
01:11:45.960 --> 01:11:51.549
so quickly move on. So the protesting women of park circles who are protesting.

406
01:11:51.690 --> 01:12:16.200
They. I asked them a question that did you really sleep right? So The answers were that, you know I've just written over here that they did not really have a very sound sleep, because obviously you can't have a sound sleep in in an environment like that. There's fear there's anxiety. There's, of course, cold. It was January, so it was bitter cold, so they weren't really sleeping. There was no sound sleep.

407
01:12:16.230 --> 01:12:25.930
but of course the act of sleeping made them feel a sort of collective solidarity. So that is something that bought them together

408
01:12:26.070 --> 01:12:27.780
right at the protest side.

409
01:12:28.090 --> 01:12:31.700
 I quickly just skip over.

410
01:12:37.350 --> 01:12:55.149
Yes, so one of the respondents said that I still get goose from thinking about how we spend the nights there. It felt so nice, knowing that so many unknown Muslims and even non-muslims, brothers and sisters had joined at the protest, and they were all sleeping together these nights were cold but comforting, because they assured me that.

411
01:12:55.240 --> 01:13:16.760
and assured me and my family that we were not alone. Right? So, just to quickly conclude, I would like to say that sleep, as we know contains of 2 very important components. Firstly, the privacy. When we are sleeping it has to be a very private act that that's done at home, and, secondly, when we are sleeping, we are also vulnerable

412
01:13:16.760 --> 01:13:33.159
because we don't have control over our bodies. We fall asleep right so previously, and vulnerability are 2 very important characteristics of sleep. However, at the protest side these women were putting at risk these very 2 things, their privacy

413
01:13:33.160 --> 01:13:48.319
right, and also their vulnerability. They were putting the vulnerability out at the public sphere and protesting, and while, when they were collectively sleeping at the protest side, they were also feeling a sort of solidarity.

414
01:13:48.530 --> 01:14:08.680
And lastly, I would end by saying that the passive, silent, vulnerable, sleeping bodies of Muslim women at the Protesters were the loudest kind of defiance that the women embodied and express. Thus sleeping was not just a bodily act of resting at the protest site, but was transformed into a performance of protest.

415
01:14:08.720 --> 01:14:18.660
Women as sleeping bodies were formed resistance. Their bodies were speaking even when they were passively sleeping. Thank you.

416
01:14:27.870 --> 01:14:34.849
Thank you. To Vanisha for your presentation.  Sanjana Tibadi, are you there

417
01:14:37.960 --> 01:14:39.690
for your presentation?

418
01:14:42.530 --> 01:14:47.110
I guess some Jennifer, isn't there? So yeah.

419
01:14:47.570 --> 01:15:05.019
yeah, with Tatu Vanishath. We finished all the presentations. So amongst many other thoughts. What I understood is like, we have a valid concepts and thoughts from all the presenters on bodies and emotions. The individualistic

420
01:15:05.160 --> 01:15:26.589
Politics of body, the social constructions of bodies with reference to different theoretical perspectives, the bodily cultural construction, resonance, alienation, and conflict relationship between self and the world, then how pandemic affected the body with reference to concept of

421
01:15:26.940 --> 01:15:41.430
power, a focogian concept of power, and then tocile bodies. Commodification of bodies, then body, as a multi-factoral historic practice in reference to MOS and then

422
01:15:41.440 --> 01:16:00.240
alcohol consumption and related harm. The nexus between police and experience in reference to practice locating human bodies to their physical and environmental contexts, bodies as the objects of social control, the social, historical, and cultural production

423
01:16:00.420 --> 01:16:06.400
reproduction of bodies in, I mean, with many other theoretical

424
01:16:06.620 --> 01:16:10.379
concept. So now I'd like to

425
01:16:11.040 --> 01:16:17.910
request. presenters and participants here, if you have any question

426
01:16:18.230 --> 01:16:21.120
you may ask you. Thank you

427
01:16:27.660 --> 01:16:35.139
any question. Yeah, sure, please, you have to be here so that you are online presenters can listen to you. Now.

428
01:16:49.390 --> 01:17:11.749
Okay, yeah, thank you. To all the speakers it was really really interesting talks. I guess. So. I've got really a question for Sarah, which is I thought it was really interesting. The analysis around energy And I wondered if the in drug culture there's the distinction between uppers and hires, or lowers and tires or person lovers, and if that if

429
01:17:12.240 --> 01:17:22.349
the effective possibilities of place change the status of alcohol in relation to the high or low kind of economy.

430
01:17:22.520 --> 01:17:24.050
Yeah.

431
01:17:45.650 --> 01:17:57.880
thank you, Laura. I haven't got very much to say in relation to that other than Yes, And I think, like it's been really well demonstrated in research on the night time economy that alcohol even though it's, you know, technically a depressant.

432
01:17:57.960 --> 01:18:12.500
It kind of interacts with the excitement of being in other places and the atmosphere of those places to be kind of a stimulant, and I guess we said that playing out in alcohol-related violence as well. But it it can really raise that people's energy.

433
01:18:12.650 --> 01:18:23.189
I'm just fascinated by. It's such a tricky drug alcohol, it does. It operates so differently in different contexts. I find that really present. So that's not really an answer.

434
01:18:24.850 --> 01:18:25.550
Hmm!

435
01:18:26.400 --> 01:18:28.060
Any questions?

436
01:18:34.170 --> 01:18:42.259
Just another question for you, Sarah. I was just thinking, during your presentation that sort of divide between the private and the public.

437
01:18:42.420 --> 01:19:03.850
I was thinking in my experience. Where have I consumed the most alcohol? And it wasn't at home? It's not in public, but it's at places like friends, houses. So it's almost this sort of middle ground. It's not your own place, but you've sort of got that collective solidarity. You've got that social interaction. I just wondered if there was sort of any research focusing on that sort of third place.

438
01:19:06.800 --> 01:19:13.550
this one. Thank you so much. That's a great question. In fact, we really constructed our dichotomy by looking at the

439
01:19:13.570 --> 01:19:30.289
in the home and in other venues. Of course, it's kind of easier to draw contrast, and I think there's very little research on drinking and in friends, places at friends, places, and that's we know, like the stats on it. So we know I can't remember off the top of my head what it is, but less in Australia. We know what

440
01:19:30.570 --> 01:19:32.209
King actually does take in

441
01:19:32.310 --> 01:19:44.449
friends, home, and it's reasonably substantial. But no, I think that's that's probably quite an interesting gap in the literature. How that's done, and how people manage that and still be a sociable self, because you don't want to go to your friend's place a moment

442
01:19:44.540 --> 01:19:45.610
on the campus.

443
01:19:54.960 --> 01:20:04.720
Thank you very much. So my question is to the last presenter. Thank you very much for the presentation, so I don't know whether you'll be able to answer this question because

444
01:20:04.820 --> 01:20:25.529
it's about a post. Did you collect data after the protest, or during the process that is in theification. If it is after the protest. Did you find out any data on the impact of that sleeping behavior on their current lifestyle or any health issues and kind of thing. Thank you.

445
01:20:26.910 --> 01:20:43.080
It's a very interesting question. Thank you. So this data was connected. After the protest. I was there at the Protestant connecting neck wheel notes. But the writing and the ample began after the protest. But anyhow, like in my methodology. I have mentioned that since I've collected after the protest.

446
01:20:43.080 --> 01:21:12.449
one thing becomes very important is how women remember the protest. So it's not happening now. So it's a a lot of it is how they remember the protest. So when I was talking about the sleeping thing, that's how they remember. So one thing that is very highlighted is that the sleeping, the act of sleeping made them feel a sort of solidarity. So I'm I didn't think of the health question, but like, when they were recalling about the protest, something that really highlighted and stood out was how you sort of felt together and united at the broader side.

447
01:21:18.810 --> 01:21:25.639
I found that fascinating to this. This is again to you that because in some ways sleeping could be interpreted as a kind of passivity

448
01:21:25.770 --> 01:21:28.840
and that it might enshrine the women's

449
01:21:29.390 --> 01:21:31.930
constructions as I as women this

450
01:21:31.950 --> 01:21:39.130
as passive or powerless, but it but it seems, from what you're saying that they actually experienced it quite differently

451
01:21:39.420 --> 01:21:49.150
that it didn't reinforce their passivity, but it seemed as a way that they were demonstrating their strength. Is that true? Does it sort of break down that sense of

452
01:21:49.210 --> 01:21:51.039
how those women were understood.

453
01:21:51.530 --> 01:22:11.980
Thank you for your question. Yes, absolutely absolutely so. We sort of not normally think of sleep as a very passive act. But this was not passive, even though it looked passive. Apparently it was actively protesting against the state. So you're making yourself visible your body through your body or making yourself visible. So that's a symbol of resistance.

454
01:22:16.680 --> 01:22:21.460
Questions from the audience. No.

455
01:22:22.420 --> 01:22:25.310
Morning. Yeah. Okay?

456
01:22:25.400 --> 01:22:37.360
Is not a question. Just a comments for Hui.  It's interesting for me to listen you

457
01:22:37.770 --> 01:22:43.879
to think about our refugees. The environment chose the intellectual justice.

458
01:22:44.440 --> 01:22:59.379
And now you bring to me about the just of risk risk justice. So it's incredible, because what you're talking about, you say that in your last speech that it's not only universal

459
01:22:59.630 --> 01:23:00.880
problem.

460
01:23:01.190 --> 01:23:09.470
And it's not a global problem. But I think that is a local symptom that you can understand different ways.

461
01:23:10.110 --> 01:23:11.580
And

462
01:23:12.030 --> 01:23:17.750
can you in your studies? Can you link it with the cultural instructor?

463
01:23:19.430 --> 01:23:22.320
Can you feel in your studies

464
01:23:22.760 --> 01:23:28.239
some strong link with cultural position of the bias?

465
01:23:29.910 --> 01:23:32.380
Don't the social and common one.

466
01:23:34.530 --> 01:23:38.200
No, if I understand well your question.

467
01:23:38.360 --> 01:23:44.610
I tried. I try to to understand your question, but if I look

468
01:23:44.680 --> 01:23:46.180
sorry, for

469
01:23:46.880 --> 01:24:11.410
I can see clearly the thing of the Baltics in control and bodies out of control. The idea, the moral obligations of to be in control. If I'm not in control. Okay, I'm not in control. But I, at this kind of cultural information

470
01:24:11.410 --> 01:24:21.779
about the need to be in control. There are a number of obligation. If you look, for instance, the historical appearance of

471
01:24:21.810 --> 01:24:30.980
the public is a kind of moral institution. It's a moral institution. Yes, you can drink here.

472
01:24:31.070 --> 01:24:45.059
and you can do something here that you cannot do outside here. But you can do that. Yeah, okay, it's a cultural instance. It's a cultural yeah, pressure

473
01:24:45.110 --> 01:24:54.709
that comes to your children or the by the time.

474
01:24:55.120 --> 01:24:56.940
Yeah.

475
01:24:57.070 --> 01:24:59.559
if you look for the

476
01:25:00.750 --> 01:25:02.879
the last 2 years.

477
01:25:03.820 --> 01:25:10.890
I think that to harness us the anorexia and bulimia

478
01:25:11.020 --> 01:25:16.849
it it like a kind of how about the culture? Because.

479
01:25:16.870 --> 01:25:19.719
right? Okay, the

480
01:25:19.850 --> 01:25:31.740
it's out of control.

481
01:25:32.520 --> 01:25:39.799
And then both of them in the extreme behavior of the

482
01:25:40.090 --> 01:25:46.740
it's one of the.

483
01:25:47.130 --> 01:25:57.560
It's always a culture of power. It's a cultural problem. But it's a different impact in the different social groups.

484
01:25:57.600 --> 01:26:00.300
indigenous social parties.

485
01:26:00.450 --> 01:26:02.820
Okay.

486
01:26:05.830 --> 01:26:06.670
anyone

487
01:26:07.350 --> 01:26:08.500
we know

488
01:26:08.530 --> 01:26:30.540
 the disclaimers is the status of a medium, and then the heights and okay, the food they they eat, a lot of us actually in the school, and they are the the bodies of the 2 people are the mark copies

489
01:26:30.940 --> 01:26:31.670
right?

490
01:26:31.820 --> 01:26:35.339
Some years ago, I understand.

491
01:26:36.000 --> 01:26:40.839
So she, an American sociologist, part of that same.

492
01:26:40.890 --> 01:26:47.779
Now, the problem of Alpha is not a ground war of genetic code. It's a problem of

493
01:26:48.600 --> 01:26:49.800
what you please.

494
01:26:50.080 --> 01:26:56.180
what your context, what you are your advocate what you are conditions of living?

495
01:26:56.320 --> 01:26:58.150
Okay, that means

496
01:26:58.190 --> 01:27:02.800
it's a social problem. But there are.

497
01:27:05.100 --> 01:27:12.320
So sometimes the notion of lifestyles makes to believe

498
01:27:12.500 --> 01:27:18.869
that it's the kind of the last part of it is a problem of

499
01:27:20.490 --> 01:27:21.890
lifestyle.

500
01:27:23.440 --> 01:27:24.990
We have to

501
01:27:25.030 --> 01:27:30.610
horizons, etc. We can look for that idea. Ok.

502
01:27:30.710 --> 01:27:37.639
there are an impact only for some impact of this kind of influence.

503
01:27:37.710 --> 01:27:42.849
true. everybody. But it's not true.

504
01:27:43.110 --> 01:27:53.530
When you look in detail, we can see that there are different impact.

505
01:27:53.770 --> 01:28:10.409
different social. Or it's the, it's a problem. I want to post on code. Yeah, transcutral thing. Yeah, this is just because our students always focus, not always, but it cease to focus.

506
01:28:10.610 --> 01:28:38.250
In our Western society we have too much more. And how the drink is to to to take looks that I work in Amazon and Colombia with them. They have drinks as a heat. Well, and what it means. Okay. And there is much more than to be in risk or not. It's more about to be in or not in the way that the lifestyle and the cosmos vision.

507
01:29:05.090 --> 01:29:06.250
I agree.

508
01:29:06.270 --> 01:29:17.360
the division that everybody talk about the inflation. It's not for all. Okay. And then it's a, we have a lots of people that they don't have this influence. Okay.

509
01:29:17.920 --> 01:29:46.859
And okay, thank you so much. Because I just started to rethink about today, do I leave save it and risk? I work with sufficient from units. And I work with safe what I mean safe it for them. It's totally different that they are safe for us to have a a sense inside a boat, or to go over the boat to represent something.

510
01:29:46.870 --> 01:29:55.570
And then it's really really interesting to bring this to a question of justice

511
01:29:55.780 --> 01:29:59.210
is from the

512
01:29:59.630 --> 01:30:04.930
the notion of safety, because it's it's a real power of.

513
01:30:05.370 --> 01:30:11.480
we are out of the eighteenth century. Their little goal analyze? Very, very well.

514
01:30:12.230 --> 01:30:14.310
I'm a

515
01:30:16.090 --> 01:30:17.110
yeah.

516
01:30:20.190 --> 01:30:21.550
Thank you.

517
01:30:21.910 --> 01:30:39.629
Okay, okay. And I just want to. no, it's more of a comment to Dulcie than a question. But I found that image that you shared of the the graves with the 2 sets of people, some of them lying on top of each other. It's really sto with me since you're talking. It

518
01:30:39.640 --> 01:30:47.989
seems to be both like a description of what happened, and also a metaphor for how they were treated through the pandemic. And

519
01:30:48.280 --> 01:30:54.280
so I just want to reflect back that that was really moving and powerful, and really stay with me.

520
01:31:00.730 --> 01:31:02.889
Yeah.

521
01:31:03.290 --> 01:31:09.540
let's go to write to my mother, the Isa. We can have this interaction if you need to.