WEBVTT 1 00:00:00.001 --> 00:00:00.000 Thank you. 2 00:00:00.000 --> 00:00:16.000 Okay. Hi everyone. Thank you for giving me this opportunity. It's called Technology Migration and Control and it's a critical discourse analysts concerning the task scattering. 3 00:00:16.000 --> 00:00:24.000 And information sharing of the country nationals trying to migrate or see asylum in Europe. 4 00:00:24.000 --> 00:00:38.000 This is what I would be going through today. Just make it clear already. Third country in this context is a country that is not a part of the EU or the Shanghai territory. 5 00:00:38.000 --> 00:00:47.000 That's how they refer to the word in a lot of my data. And at their country national with obviously someone from SAR country. 6 00:00:47.000 --> 00:00:58.000 Er, I've chosen to, er, focus on technology and migration management, not because the practice itself is new but there's been a very heavy increase. 7 00:00:58.000 --> 00:01:05.000 Since 9 11 and the so-called migrant crisis in Europe in 2,015 and 16. 8 00:01:05.000 --> 00:01:15.000 And since the increase is quite recent, it hasn't really. Gotten much attention as a topic. 9 00:01:15.000 --> 00:01:19.000 And why there is a general call for the right to privacy and the importance of limiting personal data collection of Europeans. 10 00:01:19.000 --> 00:01:31.000 There seem to be lacking attention when the same issue applies to migrants who are already in a very vulnerable position. 11 00:01:31.000 --> 00:01:40.000 I've chosen to focus on Europe because it's a region. With multiple medium to high income countries. 12 00:01:40.000 --> 00:01:53.000 Which should be positioned better to receive larger numbers of refugees. Compared to the lower income often neighboring countries that host most of the refugees today. 13 00:01:53.000 --> 00:02:01.000 I'm focusing on technologies that are used by the EU to monitor their external borders and movements within the union. 14 00:02:01.000 --> 00:02:12.000 The data gathering is particularly directed at the country national and information sharing work to stop irregular migration and facilitate return. 15 00:02:12.000 --> 00:02:24.000 The practice has been very criticized as it challenges human rights as well as the 2030 agenda. For a sustainable development in particular go 10 and 16. 16 00:02:24.000 --> 00:02:33.000 It's a practice that's hope is on strengthening border controls rather than facilitating orderly and safe migration. 17 00:02:33.000 --> 00:02:43.000 And it has a discriminatory nature. We're non European refugees are prevented access to their rights, such as to seek asylum and privacy. 18 00:02:43.000 --> 00:03:02.000 It's also such a complex system with a lot of databases connected to each other. But it challenges the transparency on how everything is connected, how it's used, how it's shared, how it's updated and who's responsible for what. 19 00:03:02.000 --> 00:03:11.000 So the technologies I have been looking at are used as external boards and in as the internal porter as external borders. 20 00:03:11.000 --> 00:03:26.000 It's mainly the European surveillance system. What uses, satellite images and and sorry, I don't need to word. 21 00:03:26.000 --> 00:03:37.000 But satellite images to monitor the extended borders as well as see and they use the images to make alerts to. 22 00:03:37.000 --> 00:03:47.000 Third country, border guard so that they can stop the migrants from reaching Europe in the first place. 23 00:03:47.000 --> 00:03:57.000 And then for internal border control, there are numerous databases that are used. To control third country nationals within the union. 24 00:03:57.000 --> 00:04:06.000 But I've decided to focus on those that are particular for, migration management and that have a longer history. 25 00:04:06.000 --> 00:04:17.000 So that would be the Shanghai information system, the video information system and your duck. And the purpose of the start devices are to monitor the movements within the Unique Union. 26 00:04:17.000 --> 00:04:26.000 They use be a metrics such as fingerprints so you can and match an individual who are listed in the different databases. 27 00:04:26.000 --> 00:04:41.000 And the, Data and the Biometric can be used to create some kind of migrant history for listed individuals and can further be used to return the individuals to the countries of origin. 28 00:04:41.000 --> 00:04:59.000 And these were the research questions for the Pyther. They're quite long, but shortly explained my paper was not about the function itself of the task surgery nor the consequences even though they are of course very relevant aspect. 29 00:04:59.000 --> 00:05:08.000 But my point was more to find out how this. Surveillance and has been legitimized. 30 00:05:08.000 --> 00:05:20.000 So to answer to those questions, I did a document analyst. Most of the staff I was from the European Commission, which is supposed to present the interests of the EU and member states. 31 00:05:20.000 --> 00:05:32.000 The commission has a role in presenting proposals and policies by the EU and therefore has a very active role in how migration management and border control has been shaped. 32 00:05:32.000 --> 00:05:42.000 The documents that chose, covered different strategies such as the partnership framework, the European agenda on migration and the one on security. 33 00:05:42.000 --> 00:05:48.000 To have a lettuce summit, a new pact on migration and so on and other related reports. 34 00:05:48.000 --> 00:06:00.000 And to add some other perspectives on the issue, I added some documents from the African Union and the European Council on Refugees and Ixires, which is not an EU institution. 35 00:06:00.000 --> 00:06:05.000 It's an alliance of more than a hundred NGOs across Europe. 36 00:06:05.000 --> 00:06:22.000 To unlock the data, I did a critical discourse on ISIS mainly based on and a company with Puck's theory on social forces what orders and state to better understand these courses at an international level. 37 00:06:22.000 --> 00:06:36.000 So by combining, series by cox and itself, I am, exposing underlying correlation and the ideology that could legitimize the technologies. 38 00:06:36.000 --> 00:06:47.000 So I identified to dominating these courses, influencing the use of technology in migration management and water control. 39 00:06:47.000 --> 00:06:52.000 One was a secularization and the other one was a manifestational migrants. Are they most of you are familiar with this? 40 00:06:52.000 --> 00:07:12.000 Discourses? So in this context that these courses presented migrants as some kind of threat to the EU and its citizens and it therefore work to legitimize restrictive controls to protect the EU and the perceived external threat. 41 00:07:12.000 --> 00:07:21.000 The discourses can be said to be ideological because they present, they create some kind of hierarchy. 42 00:07:21.000 --> 00:07:34.000 Where're the vacuum migrants are on the bottom when the EU and their citizens are on the top and within this hierarchy there is some related power relations. 43 00:07:34.000 --> 00:07:43.000 Criminalization or migration and security station focus more on How am I going to come rather than why? 44 00:07:43.000 --> 00:07:53.000 And it further contributed to the idea of smuggling network. I wish for a better economy and tail migration control as co-factor for migration to Europe. 45 00:07:53.000 --> 00:08:01.000 Return of migrants were then used as a means to scare people from receiving help from smoking networks. 46 00:08:01.000 --> 00:08:21.000 And to create an image of one functioning, European Account system. Other technologies as mentioned before it was used to both stop migrants from coming in the first place but also to return them. 47 00:08:21.000 --> 00:08:22.000 The 48 00:08:22.000 --> 00:08:30.000 And to put this in perspective, both the AU and the ECR had rather focused on war and instability as per factors for migration. 49 00:08:30.000 --> 00:08:31.000 Yeah. 50 00:08:31.000 --> 00:08:39.000 However, to stop or return migrants, the EU did depend on corporations or they still depend on cooperation with their countries. 51 00:08:39.000 --> 00:08:50.000 The hegemony was based on the common value of saving life and stuff people from risking their life on dangerous journeys to Europe. 52 00:08:50.000 --> 00:09:01.000 But, er, Europe or the EU also is in a powerful decision where they can distribute goods such as development aid training and equipment. 53 00:09:01.000 --> 00:09:18.000 To partner countries. And then it in return they would contest the corporate. So as I result of that, sometimes development aid could be prioritized for countries of transit or origin instead of countries with the biggest needs. 54 00:09:18.000 --> 00:09:27.000 And among the kids, their countries would get with the port form adaptation of civil registry system and fingerprint digitalization. 55 00:09:27.000 --> 00:09:44.000 It was not explained in the doctor why fingerprint digitization is necessary for third countries. However, as they already made fingerprinting to the purpose of return, it seems likely to have a connection to the fingerprinting done with the European territory. 56 00:09:44.000 --> 00:09:58.000 So is Singapore in the European migration management? The information systems can be matched with the civil registers in third countries it seems very likely that it would simplify the return. 57 00:09:58.000 --> 00:10:05.000 And even without hegemoney, the EU would still have the power to punish and award countries for cooperation efforts. 58 00:10:05.000 --> 00:10:19.000 An example of this was how BECAUSE. Well, if they weren't fortified with the corporation, a third country could be removed from a visa for lids. 59 00:10:19.000 --> 00:10:43.000 It is questionable if the Germany will remain if the consequences of this and migration machine. Become more known such as the human rights violations and the possibility of Er, or if the EU does not live to the promises in terms of distribution of different goods. 60 00:10:43.000 --> 00:10:56.000 Either way, the technology would still be able to contribute to the institutionalization of the. And turning it into some kind of common sense practice. 61 00:10:56.000 --> 00:11:07.000 This is something that can happen when technologies are used to uniform and institutionalize European migration management both within the union and into third countries. 62 00:11:07.000 --> 00:11:23.000 So for example in the case of the extension of practicing fingerprinting within and outside the union. It also places fingerprints from different countries at different levels in that ideological hierarchy that I mentioned earlier. 63 00:11:23.000 --> 00:11:38.000 So that way the practice becomes institutionalized for the technologies at the same time. At the same time as the related ideology to be naturalized. 64 00:11:38.000 --> 00:11:53.000 And so to sum it up at EU has the power to bring forth ideological discourses of secularification and criminalization of migrants that allow the exclusion of irregular migrants and a potential violation of their rights. 65 00:11:53.000 --> 00:12:10.000 In order to protect EU citizens trust and security. And power in balancing and hegemony enabled the EU to convince third countries to cooperate by claiming to save rise as well as a word and punishment for the corporation efforts. 66 00:12:10.000 --> 00:12:24.000 The different technologies work to institutionalize and ideology that serves to protect the EU and its citizens from the and us the doctor gathering and monitoring of third country nationals. 67 00:12:24.000 --> 00:12:35.000 Served to prove the existence of irregular migration and how they come to Europe. They will also work to materialize and legitimize their own pursuit. 68 00:12:35.000 --> 00:12:49.000 And this is problematic not only because of the discrimination between European and non Europeans. So the increased number of return and the decrease in arrival become units of success. 69 00:12:49.000 --> 00:13:02.000 Why people's life and life are in higher risk. Alternatively, Unison success could have been focusing on the protection of rights, improve the asylum system itself. 70 00:13:02.000 --> 00:13:14.000 Or how to facilitate regular and size migration. Especially for refugees who are also affected by this migration machine. 71 00:13:14.000 --> 00:13:17.000 Thank you. 72 00:13:17.000 --> 00:13:34.000 Thank you. Sadly, this the moderator is missing so Well, Zana, can you please screen share and stop? 73 00:13:34.000 --> 00:13:43.000 Yes, sure. 74 00:13:43.000 --> 00:13:44.000 Yeah. 75 00:13:44.000 --> 00:13:51.000 Do you see? Okay, good morning everyone in Madibur and a thank you for being here today. 76 00:13:51.000 --> 00:14:04.000 I hope you can hear me well. So my name is, and I'm honored to have the opportunity to speak to you today about the transformative power of Indigenous creative practices. 77 00:14:04.000 --> 00:14:15.000 In redefining the legal concept of indigenous. This presentation is based on my master's thesis research conducted between 2,020 and 2022 in Norway. 78 00:14:15.000 --> 00:14:24.000 And emerge from my reflections on indigeneity while touching on the concept with the participants. 79 00:14:24.000 --> 00:14:32.000 So this is the overview of today's presentation. In the first part I will present some legal definitions of intertennity addressing criterion challenges. 80 00:14:32.000 --> 00:14:46.000 In the second part I will look at the indigenous traditions of the mobility. The third part of lights how a colonial approach can help redefine the concept and the fourth part presents decay study for 2 of my participants artistic literary work. 81 00:14:46.000 --> 00:14:56.000 Which explores new ways of being indigenous and Sami in particular. I will also give a brief overview of the Sami as indigenous people. 82 00:14:56.000 --> 00:15:10.000 There with me. So indigeneity is a legal concept. Often carries with it certain limitations and narrow definitions that fail to capture the rich and diverse experiences of indigenous peoples worldwide. 83 00:15:10.000 --> 00:15:18.000 The DC has created a significant gap between legal definitions and the lived experiences and practices of indigenous communities. 84 00:15:18.000 --> 00:15:35.000 However, I believe that indigenous creative practices hold the key to bridging this gap and transforming our understanding of Before we delve into the transformative potential of indigenous creative practices, let's establish a common understanding of what we mean by disturb. 85 00:15:35.000 --> 00:15:45.000 Indigenous creative practices andompass a wide range of artistic cultural and knowledge knowledge building activities rooted in the unique history's languages and worldviews of indigenous peoples. 86 00:15:45.000 --> 00:15:55.000 These practices. Can include visual art, story dialing, music, dance, conditional crafts and more. 87 00:15:55.000 --> 00:16:05.000 Another disclaimer, throughout the presentation I refer to indigenous peoples, Indigenous languages and ways of being in the plural, acknowledging the shed commonalities but also the heterogeneity of indigenous groups and communities. 88 00:16:05.000 --> 00:16:14.000 I will also refer to the Sami context taking into account the diversity and richness of Sami communities. 89 00:16:14.000 --> 00:16:27.000 When I refer to the terms West Western, I use it in a descriptive way as a particular ontological epistemological, sociological and ideological way of thinking and being. 90 00:16:27.000 --> 00:16:36.000 Sorry. At present, the legal concept of in Geneva tends to focus on study criteria such as ancestry based on historical continuity on assessment lens. 91 00:16:36.000 --> 00:16:46.000 Distinctiveness, non dominance, the termination to preserve, develop and transmit. Ancestral titles and identities to the future generations and self identification. 92 00:16:46.000 --> 00:16:52.000 Well, this criteria have been important for the legal recognition and protection of indigenous rights, they often fail to capture the dynamic and improving nature of indigenous individual identities and communities. 93 00:16:52.000 --> 00:17:12.000 For example, the inextricable association of engineering with land can lead to problematic consequences. I argue that this rigidity creates a disconnection between the legal understanding of indigeneity and the vibrant lived experiences of indigenous peoples. 94 00:17:12.000 --> 00:17:26.000 Some of the challenges identified during my research are for example the essentialization of indigenous identities. The fact that the indigeneity does not follow the indigenous volume presence in the case of indigenous persons who migrated to urban areas for example. 95 00:17:26.000 --> 00:17:42.000 It is based on Western conceptions, particularly regarding land property and place. These limitations at times risk risk to exclude indigenous peoples from the very protection such legal frameworks are intended to provide. 96 00:17:42.000 --> 00:17:53.000 Now if we take a look to, at Indigenous traditions or mobility, without analyzing, many indigenous philosophies are based on constant movement, adaptive change and create adaptation to the environment. 97 00:17:53.000 --> 00:17:59.000 Consequently, many indigenous philosophies and emphasize the interdependence and responsibility grounded in dynamic relations with the environment. 98 00:17:59.000 --> 00:18:13.000 This also is connected with the sustainability. With waterivity means from an engine point of view. In the sense that mobility is interplanning with adaptive learning, social resilience and social sustainability. 99 00:18:13.000 --> 00:18:30.000 This flexibility is also inherent and expressed in indigenous languages and storytelling. The implication for the criterion of continuity is that from an indigenous point of view, continuity is not static but rather defined by constant change. 100 00:18:30.000 --> 00:18:48.000 They constantly shift in relations in fact do not sacrifice the possibility of continuity. Another implication is connected with the conceptualization of place too often limited as Margaret Cora contents to physicality or the more postmodern post structure or conceptualization of location. 101 00:18:48.000 --> 00:19:07.000 A fugitive aesthetic as Martino and Rick predicts call it configures space place and time by creating specialities of belonging that do not bind, contain or fix indigenous relationship to land and to each other in ways that limit indigenous definitions of staff and communities. 102 00:19:07.000 --> 00:19:18.000 This is for instance true for indigenous reclamations of urban centres as indigenous land. In fact, we are searching indigenous presence in city spaces and reclaiming such spaces as indigenous. 103 00:19:18.000 --> 00:19:24.000 It's part of the call of the decolonial struggle. 104 00:19:24.000 --> 00:19:40.000 In my research. I argue for considering colonialism, not as an event that occurred in the past, but rather as a structure of domination and a containment strategy, the mind for EDM mobility to indigenous people still embedded in the global north modes of governance. 105 00:19:40.000 --> 00:19:47.000 In the sense, I build on some theoretical perspectives which support the expansion of the concept or in engineering. 106 00:19:47.000 --> 00:19:51.000 For example, it is important to consider induced areas articulated and contextualized, which questions its identification with socialist rates. 107 00:19:51.000 --> 00:20:11.000 The performativity of cultural memory embodied in practices and performance as Taylor argues. The importance of the colonial thinking in delinking from Western universalism while considering the universality of multiple on topistemologies. 108 00:20:11.000 --> 00:20:18.000 As Martin O'brien's content, indigenous artistic expressions resist colonial confinement and containment. 109 00:20:18.000 --> 00:20:31.000 The fugitive aesthetic of antique colonial indigenous art not only disrupts this instrumentalizing status which reduces indigenous art to expressly political or identity based significations. 110 00:20:31.000 --> 00:20:42.000 But it also refuses the finality of enclosure by remaining in motion moving, seeking and building toward a tangible unknown of decolonization. 111 00:20:42.000 --> 00:20:52.000 Now let's program you just creative practices can help redefine, the legal concept of intergenerating and breached the gap between legal definitions and lived experiences. 112 00:20:52.000 --> 00:21:02.000 Indigenous creative practices, challenge and expand the narrow definitions of continuity by celebrating the diversity of Indigenous cultures, languages and expressions. 113 00:21:02.000 --> 00:21:13.000 To their creativity, indigenous artists and culture practitioners push the boundaries of what it means to be indigenous and bracing innovation while honoring traditional knowledge. 114 00:21:13.000 --> 00:21:19.000 I is important to acknowledge that the Sami amongst other Indigenous peoples have made use of the framework of indigeneating. 115 00:21:19.000 --> 00:21:26.000 Particularly during the international revitalization struggles for recognition as indigenous peoples. Distinct from other minorities. 116 00:21:26.000 --> 00:21:39.000 In this phase, it was important to emphasize the culture and collective aspects identifying each group and is led to adapting to the framework or in the Geneva and to a general identification to legitimize the struggles for the land. 117 00:21:39.000 --> 00:21:49.000 Today it is crucial to go step further. Everything this framework, expand it and generally decolonize the concept upon which it was built in the first place. 118 00:21:49.000 --> 00:22:00.000 Initious creative practices invite us to rethink our understanding of indigeneity by centering on holistic world views, interconnectedness, and relationships with the lander community. 119 00:22:00.000 --> 00:22:10.000 I artistic expressions become powerful tools for conveying in Indigenous perspectives, stories and values, challenging dominant narratives and promoting cultural visualization. 120 00:22:10.000 --> 00:22:20.000 Yeah, finally, indigenous creative practices provide a platform for individuals vices to be heard, elevating the narratives and experiences of indigenous peoples themselves. 121 00:22:20.000 --> 00:22:33.000 By sharing the stories through art, music and other creative forms. Indigenous communities have started agency, reclaim their cultural heritage and challenge the imposed legal definitions of indigenous. 122 00:22:33.000 --> 00:22:46.000 Before we continue with the case studies and for the ones who are not familiar with the RT context, it is essential to introduce the Sami people or who are the indigenous people inhabitant and northern regions of Norway, Sweden, Finland and Russia's call up in insulin. 123 00:22:46.000 --> 00:22:54.000 Characters known as Submi according to the Northern Sami language. Today we will focus specifically on the Norwegian side of suffering. 124 00:22:54.000 --> 00:23:00.000 Which was the focus of my research. All semi communities have a rich cultural heritage and a deep connection to the land. 125 00:23:00.000 --> 00:23:12.000 Since time in memorial, semi communities have practiced sustainable reindeer herding, fishing and gathering amongst other activities and bonding a profound respect for nature and the delicate balance of ecosystems. 126 00:23:12.000 --> 00:23:20.000 However, the so many people have faced historical and ongoing challenges, including colonization for the simulation and erosion of their culture practices. 127 00:23:20.000 --> 00:23:32.000 Despite these challenges, which in some cases led to the loss and extinction of languages and cultural practices, so many people as persevered are searching their rights with claiming their language and revitalizing their culture expressions. 128 00:23:32.000 --> 00:23:50.000 The sunny creative practices we are about to discuss and just a small part of what is a multi-dimensional and multi-face These practices service means of reclaiming the culture heritage, strengthening their identity and challenging the imposed legal definitions of continuity by defining what it means to be Sami today, both an 129 00:23:50.000 --> 00:23:54.000 individual and personal and community level. 130 00:23:54.000 --> 00:24:06.000 Well, Lestrade, that's for Money Power of Indigenous meeting practices. Let's explore a few inspiring examples connected with my research on the role of semi-creative expressions in imagining and creating summits of determined futures. 131 00:24:06.000 --> 00:24:24.000 As indigenous languages are an integral to indigenous identity and culture by writing in his local semi-dialectic CBM Scott, a Sami writer, and poet from Scanlan, northern Norway, reinforces the significance of language as an essential aspect of indigeneity. 132 00:24:24.000 --> 00:24:40.000 Google, in English, is considered the first science fiction novel by a Sami. Scott in himself as described it as his most semi work so far and it has been interpreted as an allegory of the loss of Sami culture due to forced assimilation and originalization of the Sami people. 133 00:24:40.000 --> 00:24:56.000 Although the ecological and anti colonial critic is not explicit in the book, Scanlan tried to convey what it means not to understand the landscape anymore, which is what happens when the relationship between the humans and the landscape gets abstract and particularly when indigenous knowledge is lost. 134 00:24:56.000 --> 00:25:03.000 As Scotland navigates what it means to be a family living in the city away from the family background and the landscape. 135 00:25:03.000 --> 00:25:16.000 It becomes more and more abstract to be a summary if one is not grown up connected to the landscape and fewer some have a practical pragmatical and tactile connection with their ancestry landscape today. 136 00:25:16.000 --> 00:25:30.000 Through his novels it speaks to the Sami person with their experiences, knowledge, doubts, difficulties and fears, which are connected to the phrase of semi culture and language and to the question of what kind of Sorry. 137 00:25:30.000 --> 00:25:34.000 What kind of future one wants to live in? 138 00:25:34.000 --> 00:25:40.000 And Scotland believes that what it means to be in between words, hybrid for example, is still not emphasized enough. 139 00:25:40.000 --> 00:25:49.000 Many time we live in a urban context absorbing a capitalist ways of living and away from the land of their families, taking them to question their identity as Sami. 140 00:25:49.000 --> 00:26:00.000 What it means to be in between being traditional Sami and Mueller, what it means to be in between Sam and Norwegian, what it means to be in between in general is under communicated. 141 00:26:00.000 --> 00:26:10.000 Instead, to his work, the owner wants to expose the hybridity, which is crucial to the summary to recognize who we are as the those are stated in our conversation. 142 00:26:10.000 --> 00:26:18.000 Artists like your Nango use their talent to challenge stereotypes, reclaim indigenous narratives and address social and political issues. 143 00:26:18.000 --> 00:26:23.000 You are anango is a semi-AR architect and artist living in room. So Norway. 144 00:26:23.000 --> 00:26:32.000 His artwork serves as a catalyst for dialogue and reflection forcing us to question our preconceived notions of indigeneity. 145 00:26:32.000 --> 00:26:38.000 Mango self identified first as a Sami and seconded as an artist. However, many artists with indigenous backgrounds recognize themselves in the artist first or post-indigenous sensibility. 146 00:26:38.000 --> 00:26:49.000 Implying a rejection of false and bias categorisation while drawing attention to the fact that the artists in the Geneva is not necessarily validated through the art. 147 00:26:49.000 --> 00:27:03.000 And I'm gonna share some of these concerns sometimes considering being indigenous as an abstraction. While while wondering if the constant framing of everything as indigenous can also bind or suffocate the artist instead of liberating them. 148 00:27:03.000 --> 00:27:11.000 Mango works with space and materiality. With this nitty gritty very pragmatical type of a study of space. 149 00:27:11.000 --> 00:27:28.000 Going beyond this one dimensional understanding of things. Acknowledging the hybrid Western commercial culture that influences everyday life, language uses a different lens, a contemporary one to which the traditional elements connected with the closeness to nature take on different aesthetical forms. 150 00:27:28.000 --> 00:27:34.000 Grimpi in the sense the Sami architectural library now part of the Venice Biennale. 151 00:27:34.000 --> 00:27:40.000 Refers to both the book collection and the structure containing and transporting it. You are going to be a platform for discussions about Sami and Indigenous architectures and the colonial practices. 152 00:27:40.000 --> 00:27:55.000 It can be seen as a space of encounter. Framed in a semi format. In the sense, Grigopi demands the inclusion of indigenous peoples perspectives by itself being inclusive. 153 00:27:55.000 --> 00:28:04.000 It is a continuously growing and multilayer project combining carefully device manoeuvres with a consistent use of chance and coincidence. 154 00:28:04.000 --> 00:28:13.000 Nango started using the term indigenous. A portmanteau word connecting indigenous and ingenuity in 2,013. 155 00:28:13.000 --> 00:28:17.000 For Nango, indigenous and ingenuity in 2,013. For Nango, indigenous and ingenuity in 2,013. 156 00:28:17.000 --> 00:28:19.000 For Nango, indigenous, it's the small acts fixing and copying strategies used in everyday life. 157 00:28:19.000 --> 00:28:20.000 It is not an intellect fixing and copying strategies used in everyday life. It is not an intellectual coordination. 158 00:28:20.000 --> 00:28:31.000 Indigenous is a pragmatic response to the lived environment and the application of Indigenous intergenerational and the liver environment and the application of indigenous intergenerational and the application of indigenous intergenerational and experimental wisdom to solve practical everyday life problems. 159 00:28:31.000 --> 00:28:43.000 Both Scotland and Nango in the sense mobilised across the traditional modern device. Despite colonies not tends to define and confine in indigenous artists to the traditional. 160 00:28:43.000 --> 00:28:51.000 In conclusion, the legal concept of ingenuity must evolve to reflect the complexity and richness of indigenous cultures, identities and practices. 161 00:28:51.000 --> 00:28:58.000 Indigenous creative practices play a crucial role in redefining this concept by expanding its definitions, shifting paradigms and amplifying indigenous voices. 162 00:28:58.000 --> 00:29:03.000 Through art, language, realization, filmmaking and various other creative expressions. Indigenous communities are reclaiming their narratives. 163 00:29:03.000 --> 00:29:23.000 Challenging stereotypes and filling the gap between legal definitions and lived experiences. Proving to be as such for circulating indigenous resistance and resurgence and reclaiming the creative potential by challenging the hegemonic frames of modernism. 164 00:29:23.000 --> 00:29:41.000 As scholars, policy makers and global citizens, we have a responsibility to listen and learn and engage within theigenous communities by acknowledging and embracing the transformative power or indigenous creative practices we can foster a more inclusive and just society where the legal concept are in indigeneity alliance with the realities and aspirations of 165 00:29:41.000 --> 00:29:52.000 indigenous peoples. Let us remember that the journey towards redefining indigenous indigenous is ongoing and requires ongoing collaboration, respect and dialogue with Indigenous communities. 166 00:29:52.000 --> 00:30:01.000 It is through these collective efforts that we can create a work that values and celebrate Indigenous cultures and acknowledge their contributions and supports their rights. 167 00:30:01.000 --> 00:30:05.000 Thank you all for your time and attention. 168 00:30:05.000 --> 00:30:10.000 Thank you. 169 00:30:10.000 --> 00:30:14.000 Sujimoto. Can you please share your screen and start your presentation? 170 00:30:14.000 --> 00:30:19.000 Okay, okay. 171 00:30:19.000 --> 00:30:22.000 So can you see my screen? 172 00:30:22.000 --> 00:30:23.000 Yeah. 173 00:30:23.000 --> 00:30:25.000 Thank you very much for giving me this opportunities. And are you mean, Zimoto, from Akhta International University in Japan. 174 00:30:25.000 --> 00:30:39.000 So I'd like to present. My research 175 00:30:39.000 --> 00:30:47.000 So, this presentation discusses the social business using non timber forest products in Lula or Japan. 176 00:30:47.000 --> 00:31:01.000 Japan has been almost 0 economic close for 20 years as a close the population and aing lead to shrinking societies impacting low-level communities more. 177 00:31:01.000 --> 00:31:09.000 In rural areas, natural resources must be their potential and advantages to start the social business. It's often called a set base to community development. 178 00:31:09.000 --> 00:31:26.000 It would be a sustainable way for community development. It is said that social business success through human value creation networks It often has difficulties to balance. 179 00:31:26.000 --> 00:31:44.000 Be business interest with social interests. Libya's research is also discussed competition among social enterprises, market share and the importance of social innovation such as ICT usage for solutions. 180 00:31:44.000 --> 00:31:53.000 This research focuses on non-technical forest browser products in a TFP for social, for social business. 181 00:31:53.000 --> 00:32:02.000 For example, edible wide mountain plants such as bamboo shoes and blackkins. Our papilla in Splink. 182 00:32:02.000 --> 00:32:13.000 And the mushrooms and nuts are harvested in the fall. These have been uses and recognized as a common land resource, common local resources in Japan. 183 00:32:13.000 --> 00:32:21.000 The PLABIUS research is in Japan called Minor Subsistence, which is not essential for making a living. 184 00:32:21.000 --> 00:32:31.000 However, it cannot be stopped. Because the pleasure hidden in collection, processing and sharing has attracted people. 185 00:32:31.000 --> 00:32:46.000 The research question is what are the yellow effects of any TFP social business for local people in Akhta, It examines the Japanese context of energy FPs for social business. 186 00:32:46.000 --> 00:33:00.000 In the global context, in developing countries discuss 30 alleviation export oriented and enterprises and forest conservation. 187 00:33:00.000 --> 00:33:15.000 However, Jeepa is opposed to close country. And use of forest resources and its NFPs aren't global markets but mainly domestic markets. 188 00:33:15.000 --> 00:33:23.000 Okay, a study is editori peoples, NOTFPs, business, supported by the AKa Prefecture government. 189 00:33:23.000 --> 00:33:33.000 Oh, okay, the prefecture is located in northern Japan. With the highest ageing and the population ratio in Japan. 190 00:33:33.000 --> 00:33:52.000 Actopus government defined this policy is to secure new resources of income by combining their links such as their experience and skills with local natural resources to create a sense of the sense of purpose in the lives of legends. 191 00:33:52.000 --> 00:33:58.000 And the strengths in community ties, set of sufficiency and revitalization of the village. 192 00:33:58.000 --> 00:34:14.000 Therefore, it is not purely business, but the other social business. The policies started in 2,011 and then the NPO was established in 2017 s to create a more autonomous system. 193 00:34:14.000 --> 00:34:25.000 Now there are 28 local groups. 204 people from 100 5,900 village joined this business 194 00:34:25.000 --> 00:34:37.000 So here is. List of the research method for this presentation. 195 00:34:37.000 --> 00:34:48.000 The on this road show shows the current structure. The Act Prefecture government is still doing marketing, promotion and support. 196 00:34:48.000 --> 00:34:58.000 But the NPO coordinates actual business. Fastery and a PO ask the local community groups to submit next week's harvest schedule. 197 00:34:58.000 --> 00:35:07.000 At the same time, an appeal receives orders from shops in Ava area like Tokyo and Chiba Prefecture. 198 00:35:07.000 --> 00:35:22.000 The NPO distributes the order to local Each local community groups. Yeah. The local community groups, natural resources. 199 00:35:22.000 --> 00:35:33.000 Size them based on the standard created by the NPOs and sits them to the shop in the urban area, big cities. 200 00:35:33.000 --> 00:35:42.000 This table shows the changes in the number of local community groups and the total sales from 2,020. 201 00:35:42.000 --> 00:35:56.000 Both have increased. According to 155, these respondents. Of my research, my, the ratio of maiden female is, Sorry. 202 00:35:56.000 --> 00:36:06.000 Is almost the same around 50 50. Yeah. And then members, a village age is 71.9 years old. 203 00:36:06.000 --> 00:36:20.000 The average number of local community group member is 7.3 people. It means only a few people in the community participate in this policy based on their interests. 204 00:36:20.000 --> 00:36:30.000 The survey result shows that in the total in the total sales, 23 species of edible wired plants. 205 00:36:30.000 --> 00:36:41.000 6 species of mushrooms, 2 kinds of nuts, walnuts and chestnuts and 2 kinds of leaves, span booze and chilli leaves were sold in 2,020. 206 00:36:41.000 --> 00:36:53.000 Its local community group has its focus and specialities because of its location. Climate and. They are a wide, wide varieties. 207 00:36:53.000 --> 00:37:01.000 For example, some groups have a multiple species. On the other hand, some groups focus on one or 2 species. 208 00:37:01.000 --> 00:37:13.000 Some groups sell fresh plants only while others include processed plants such as boiled brackets or saluted cherry leaves for Japanese sweets. 209 00:37:13.000 --> 00:37:23.000 Well, some harvest only natural fresh plants, other color debate plants. And they all have short hard best seasons. 210 00:37:23.000 --> 00:37:29.000 As a feature of any DFPs, known TEMPA forest products. 211 00:37:29.000 --> 00:37:34.000 The different species of non-involved products. Vary with whom they go to the mountains to have best plants. 212 00:37:34.000 --> 00:37:48.000 Although everyone choose the people with enough knowledge of nature and the mountains. Some groups are always going by husband and wife. 213 00:37:48.000 --> 00:38:00.000 Maybe because of the risk of wild bears. And steep locations. Others, other groups are like gendered activities going together with the same agenda flames. 214 00:38:00.000 --> 00:38:11.000 How, member must work together for shipping preparation since There are a standard size loos for each entity FP. 215 00:38:11.000 --> 00:38:15.000 Sipping requires collective actions. 216 00:38:15.000 --> 00:38:33.000 It is an example of bundle leaf business. Unfortunately, local people and I don't know who are the who the buyers are and the purpose of use in a PO and at the political governments don't share such information in this particular case. 217 00:38:33.000 --> 00:38:47.000 Anyway, on the first day very early morning the husband and wife go to the mountains to collect natural bamboo leaves and put them inside a community center. 218 00:38:47.000 --> 00:38:59.000 And on the second day, everyone gathered at the community center and select 3 standard side is and or exercises. 219 00:38:59.000 --> 00:39:10.000 Like an upper right picture. It is in efficient work because only one or 2 leaves per branch meets a standard sizes in beautiful conditions. 220 00:39:10.000 --> 00:39:26.000 Members drink and eat lunch together after the half day's hard work like this. One member said if it want for this job I would sit alone on my front porch watching passers by. 221 00:39:26.000 --> 00:39:32.000 It is my usual schedule. 222 00:39:32.000 --> 00:39:42.000 So this parcel is no exception. According to my survey, the question about the benefits for individual most members answered interaction with neighbors. 223 00:39:42.000 --> 00:40:00.000 They also enjoy the hard work itself. The third one is mental health. Which relates to the top answer. 224 00:40:00.000 --> 00:40:10.000 Is 64,325 again it's around 446 US dollar yeah. 225 00:40:10.000 --> 00:40:27.000 So it is not the tiny sum, but it cannot support family life. Still, income may incentivize This hard work, but it is not the primary reasons as this video shows. 226 00:40:27.000 --> 00:40:45.000 When the members are asked about the benefits for their local community, They mostly answers neighborhood relationships. It makes sense when the NFPs social business requires a collective action for Sipping. 227 00:40:45.000 --> 00:40:53.000 Here is the discussion. This case is study tells us that in aDFPs have some limitations as an economic activity. 228 00:40:53.000 --> 00:41:06.000 It is a seasonal resources. And food and unstable volume don't promise the harvest meeting the plant their plants and shop orders. 229 00:41:06.000 --> 00:41:21.000 How harvesting NTFP needs local knowledge based on individual, exponential knowledge and local culture. When it does social business, it will result in physically demanding work but a small economic return. 230 00:41:21.000 --> 00:41:36.000 People who like or unable to work hard in nature and with people tended to join in. So NFP is limitation lead to communication and social interaction among the members. 231 00:41:36.000 --> 00:41:47.000 Additionally, standard standardization for markets and shipping preparation requires collective action. People can share time, space and emotions with neighbors. 232 00:41:47.000 --> 00:42:08.000 This policy is sortially oriented rather than economically oriented. In conclusion, In this case of study in a DFPs social business enables a space for social interactions leading to collective action in Duri Japan's neoliberal and shrinking society. 233 00:42:08.000 --> 00:42:20.000 It helps to add a micro community in the local community. Giving a tiny economic incentive to some people to join. 234 00:42:20.000 --> 00:42:34.000 In this context, seeking economic growth or business interest may fail to keep the current people's participation as most liquorized it as social interaction by using the market economy and urban consumers. 235 00:42:34.000 --> 00:42:48.000 Standardisation is often criticized as an oversimplification of the local context. However, this social business allow a variety of local practices. 236 00:42:48.000 --> 00:43:02.000 Because of the limitations of Don't team above rest, Standardization requires requires collective work. Lastly, the future of this scheme itself is not. 237 00:43:02.000 --> 00:43:12.000 So Korea, since it cannot expand beyond certain people who have interested in working with nature and skills knowledge of nature. 238 00:43:12.000 --> 00:43:21.000 How do you attract and get new generations and people is really challenging? So that's all about my presentations. 239 00:43:21.000 --> 00:43:25.000 Thank you very much. Oh. For listening. 240 00:43:25.000 --> 00:43:33.000 Thank you. We don't have any questions or I think that wraps up this session. 241 00:43:33.000 --> 00:43:45.000 Thank you. 242 00:43:45.000 --> 00:43:46.000 Okay. 243 00:43:46.000 --> 00:43:53.000 I have a question for you. Yeah. Actually, maybe you answered in the last line because my question was about if there is any. 244 00:43:53.000 --> 00:44:08.000 Intergenerational interaction. Yeah, because, yeah, I was wondering about the future of these kids since the, the age of It's like, I guess, yes, yes. 245 00:44:08.000 --> 00:44:11.000 Hey. 246 00:44:11.000 --> 00:44:14.000 Then I was wondering if there is any. Inter-generational Exchange. Yeah. 247 00:44:14.000 --> 00:44:31.000 It's really challenging. Yeah, thank you very much for your questions. So yeah, idea ideally it's very good if we can pass down local knowledge to the future generation, young generation, young generation, that the reality is to the future generation, young generation, that the reality is to the future generation, young generation, that the reality 248 00:44:31.000 --> 00:44:42.000 is a little bit far from such a vision or dreams that the reality is little bit far from such visions or dreams you know workers mainly 60 or seventies people And then there are, I am now teaching at the university. 249 00:44:42.000 --> 00:45:02.000 So sometimes I send my students to join just only for the experienced or learning or kind of joy. But, in the reality is local young generations are not so interested in that this kind of hard work and they are very busy for walking inside the office. 250 00:45:02.000 --> 00:45:17.000 Is monetary purposes in this capitalist vision society people need money So this kind of nuns not so profitable work, it's not so attractive to the younger generations. 251 00:45:17.000 --> 00:45:23.000 So still this future is unknown. Sure, thank you very much for your question. 252 00:45:23.000 --> 00:45:28.000 Thank you for your presentation. It's very interesting and I hope that there is gonna be a future for this harvesting. 253 00:45:28.000 --> 00:45:31.000 Yeah, yes. Yeah, thank you.