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recording? So today we are going to talk about the COVID-19 pandemic.

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The impression is that perhaps after the end of the

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after the the end of the last wave, somehow the research interest in these issues was was not so big as it was before it apparently decreased. But I still think that it is very important that we

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make more sense of all the research that has been done around the world, and these results that were the focus of inter interdisciplinary efforts. So researchers from psychology, philosophy, sociology, economics and political sciences were combining the efforts to, you know, research the pandemic.

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I think that these results have to be the basis for elaborating a policy that can help us manage a future crisis.

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and not just pandemics. Perhaps. So. My first point here is that it is a big challenge for it. It was a big challenge for us researchers to research the pandemic because of the

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because I mean

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limitations that actually, our research practice has. So we, as a sociologist are obliged to have some kind of medical approval. It takes time, and this means that we cannot just

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decide to to make a study, to make a questionnaire, and so just have a survey, and immediately Proceed to its realization. But there are new forms and new platforms that facilitated the spread of surveys. And somehow

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it went beyond the medical approval restrictions because it was voluntary, because it was.

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of course, concerned with issues that are very important for everybody in society, and

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so especially the first wave. We notice that when we launch our our surveys, so people are almost eager to feel the questionnaire Having in mind that they contribute to the perhaps understanding of the pandemic in from different perspectives.

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So what to research? What is to be studied? This was a big question, and I think that in the process of researching, so there is a kind of agreement between scholars from different disciplines, that the most important thing is to study the first wave of the pandemic

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and just to study the reaction of society, the reaction of people of individual, social, psychological responses and reactions, and especially the reactions of

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and policy and ma makers and and political authorities. and exactly how exactly they have created, or they have come to this conclusions, what kind of policy they are going to accept. So this was a particular focus of research.

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so the national responses were very

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hmm.

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so

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the types of national responses appeared to be a great of a great variety. And the research question that was particularly in focus was, how can the variety of national responses and management approaches be explained?

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So there were hypotheses, for example, that neighbouring countries, just following each other's lead. They just copy each other's behaviour and responses, but they, of course, were not applicable to

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all the empirical material that we have and so I don't think that I have to argue too much about this, that there are definitely there were definitely 2 different approaches distinguished towards managing the pandemic, and one the one we can call liberal anthroponemic approach, and the other the restrictive antipodemic approach. And of course, the liberal. We always have in mind the

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most liberal of all approaches, which is Sweden, the exceptions from the exception to the rule, and the other is the restrictive entrepreneurship that had a lot of follows. And so there were a lot of countries that adopted exactly this approach, and there were also countries who were trying to combine the different

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approaches, and they were facilitating between

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liberal and

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 liberal and restrictive approaches.

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So we suggested that these 2 different approaches can be regarded as 2 pulse of a continuum of different political decisions and approaches and strategies. And if we create this kind of continuum, then we can locate almost all different kind of policies in the world.

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and we can perhaps, find some kind of criteria which can be used for the location of particular countries. On this, on the map of this continuum, and so on the one poll. This is the restrictive measures, on the other the liberal measures. And so there were countries who.

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for combining this method, so we can claim that we can accommodate all the countries in the world. Well, so so all the policies within this continuum

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So the previous research was pretty much focused on trying to understand the variety of different policies. According to socio-political differences, like what kind of political regimes these countries had, what kind of policy, for example, was more typical for authoritarian societies, for democratic societies, and also according to cultural differences? What kind of

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for saving policies were more typical for countries with different cultural orientation, like, for example, towards collectivistic or individualistic cultural orders.

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so we also can say that in this regard we found a particular advantage of setting Europe because it It is a continent that contains clearly defined social and cultural pulse. So of course, we have this kind of historical Political difference between East and West.

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East and West Europe is still in our very

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much in all kind of research. You know aspects. It is distinguished as having 2 different.

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still political and economic polls, and

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also culturally, there are very distinct cultural policy in Europe, like, for example, the Nordic countries are one such. Well, in Southern Europe, especially developing countries. I also one another And so we can say that we have here both cultural and social polls.

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the opportunity to study both of them. in our case we decided to take both criteria. We thought that socio-political differences to to use only socio-political difference in order to distinguish between the different policies that the countries adopted is not enough. And so it is necessary to combine sorts of cultural and political and

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social, political and cultural differences. And in this regard we have in Europe to clearly articulated poles which are north, west, and southeast.

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So in North West we took from the North Western Europe, Sweden. As an example, of course there is no much to be argued here. Why, exactly, Sweden should be an example of exception to the role, and as a distinct

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policy to anti pandemic policy in the world of Nordic countries. So Sweden, a brief description developed, market economy developed in high-quality democracy.

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That is confronted in research according to different indexes, and it is, on the other hand, it is representative of West European countries. It has most of the features that can be found there economically, politically.

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and also culturally, it shares the main culture of peculiarities of the rest of the Nordic countries. It is typically Nordic, horizontal, individualistic country, and I'm going to say in a while what horizontal individualism is, and it is also high trust culture. The Nordic coaches in principle are distinguished by the high trust

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in society. Sweden also is aception to the rule, as is well known, because it took this relaxed approach to the COVID-19 outbreak, and its liberal anti-penemic policy is in sharp contrast, was in contrast with the policies and approaches implemented by other European countries.

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and even different from the other culturally homogeneous, homogeneous, Nordic countries.

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the neighbors that it has. So here the hypothesis that countries that countries follow the decisions of their neighbors here was not confirmed.

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and Sweden was quite often criticized in the media in

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from different perspectives and natural perspectives of other societies, and who took different political decisions as being exceptionalist, as a kind of experiment or innovation in pandemic management that can be questioned.

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an exception to the rule also in South Eastern Europe. It can be said that it was Bulgaria. On the one hand, it is a post Communist country in Central and Eastern Europe, with an emerging emerging market economy and a young or semi consolidated democracy, like the rest of the central and European countries.

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and also it was newly identified as having a vertical individualistic culture, although before the 1,919, it was a collectivistic culture, according to research.

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And that's a vertical and university. It has similar features to those of other south southeastern and European countries. Why? Bulgaria was an exception to the rule, because it had an unusually quick response to the first wave of the pandemic, implementing a full range of restrictive measures, and declaring on state of emergency after only the third registered death, which was surprising, and

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in the literature there was a discussion. How can a country that is really economically not very developed had enormous economic and economical problems.

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and the semi consolidated democracy. So you know, democracy is not so developed. So how can this country be so concerned with the taking a quick decision decision, and how it can be actually ahead of other countries in Europe

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which have much more resources to implement this kind of a restrictive policy that Bulgaria had.

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So there are also similarities which are very interesting, because the scores of these 2 countries on the power concentration on the Executive Index

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at the time of the pandemic outbreak was unusually law. So in Bulgaria, in Sweden this was the pandemic was taken to be a matter of experts, so it was not the political authorities who were supposed to take the decision, but they were supposed to take the advice of experts, and so they implemented measures

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also in both countries. So in Bulgaria, restrictive measures in in Sweden, liberal measures, they were met with overwhelming approval in both countries, according to our studies. So here we suggest some factors that can be taken as important on the background of these responses.

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and some of them I will present just briefly, a little bit more in detail. So first of all, the culture orientation was important.

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all countries in Europe most of them are. decidedly. individualistic societies. and they have different type. However, there are societies that that are democracies, individualistic societies, but with vertical vertical type of individualism. And there are societies that are horizontally

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horizontal. They are, you know, defined by horizontal and individualism like Sweden and the Nordic countries.

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and the hypothesis was that the most probable policy for vertical individualistic cultures and societies is to is the reception of restrictive measures, while the horizontal and dualistic societies more typically dispose to accept the policy of liberal measures.

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then a second carturious society of orientations. So all the countries are democracies, but they have different orientations, and some of them.

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and we'll focus on the present. This is the more typical model of modern

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democracies, a society that gives priority to the present and all its concerns towards the present, the the here and now, the people who are living today, not those who are living in the past, or those who will live in the future. And it this type of a social model. It subordinates the past and the future to to the needs of the present.

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the the other model is future oriented society and social policy future oriented. So there are measures for which there is

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evidence that they will have no irreparably harmful consequence in the future. Only this kind of measures can be accepted, because the society oriented to the future is very interesting. The consequences of everything that is.

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you know, taken as a policy, and most probably policy. The most probable policy in this case is liberal measures. I have here a brief note on social trust. I'm not going to talk too much about this. But

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there is a criticism here in our work towards the understanding of trust, or just one criteria. But actually, if we go a little bit further. In the more elaborated analysis of truth, you can see that there are institutional trusts, interpersonal trust. And it's very important what kind of truth exactly we have in particular country. Then there is a structure of trust.

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it depends whether people have a high trust in non democratic society. No democratic institutions, for example, or they have a high level of choice of democratic institution, and the fact that in Eastern Europe there is a low level of trust doesn't say anything, because the low level of truths basically concerns the democratic institution.

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the new democratic institutions that are not quite democratic yet. And so that's why they are really not respected and not trusted.

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And so this is very important, and the contrast is here with the high level of trust in Nordic countries, especially where the high level of trust is present. So then, of course, you know, we have. most probable policy. Liberal measures. Then, in addition to the normal. aspects of truth that discuss in the literature. I also take another criteria, a epistemic trust

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which means what kind of knowledge people are trusting. And there are 2 types of knowledge which we sometimes forget. There is knowledge based on the experience.

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And this is the experience based approach. And there is also the knowledge that is more based on scientific evidence, and these 2 approaches can clearly be seen also in the distinction between restrictive and liberal policies. For example. In Sweden it was evidence based approach. It was a more reliance on science, on scientific evidence, while in other countries who

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have in their history's years of wars and fighting epidemics, and having some kind of established practice of how exactly they are managing this. They close schools, they close restaurants, and so on for them to say the experience was the best criteria for.

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and a doubling policy. Then another quite curious perception of reality. Here the main concept is frames. It comes from Goffman, and the framing is that which we use to understand. The reality to the frames that we impose on reality, affect personal choices, encourage behaviour towards the human of cultural desire tense.

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and they influence evaluation, decision making. And here we have to also take into account that there are different types of frames, and perhaps most of you, of course, know that there was a kind of metaphor that was very much favored by all the media, that this is a kind of war against a virus.

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In Sweden this metaphor has never been used. What was accepted there was a kind of physical frame which means that the reality is what it is. It is nature. It's a new virus, you know. There were viruses. It's a new. This is a physical frame, a social frame, it is transforming to something else that is a little bit more acceptable and predisposes towards action. Like, for example.

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COVID-19 is a new enemy, and we have to fight it. And so we need to have a social game. And this game also presupposes roles. So while in the other, when we look at the virus as a new, just virus physical phenomenon, then we have the liberal approach which means that we encourage particular type of behavior.

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And this is culturally defined. What do we do? For example, when we go to the mountain, we go skiing. So we have to know we have to be prepared for a different type of weathers, for the natural conditions, and so forth. But this is more a kind of cultural knowledge rather than a matter of

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a social game like in the case of war, when the population was actually treated as civilians.

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so they have to be locked down. All people have to be low down because they are not supposed to be part of the war that is out there, and they are supposed to, you know. be sort of say paralyzed. They couldn't act, you know, because they were supposed to be protected by the State, while in the other case it is the active population that has to take care of itself. So people have to know how to behave.

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So this is my end of my presentation. So the the framing of

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a natural phenomenon with a social frame was very much criticised in, especially in sociological and political articles, political research articles so, and it was a kind of incomprehensible. Why, exactly this framing has to be used? Why should we talk about the pandemic as if this is a phenomenon similar to the Second World War?

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And there was no particular discussion for the usefulness of this metaphor. But mostly this was criticism. So I give here some reasons for why this metaphor was used just because it was a case of social disaster at the deepest level. It was because the means of the Coronavirus population growth had to be.

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and the control. This meant, you know, controlling of the population. So the the medical problem immediately became a social problem. And that's why we needed a social frame. Why social frame to attach meaning to reality, to transform the the cows of nature into social order, to encourage, to desire behavior

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for a desired goal. And the problem is here we come to the question of alienation. That the social frame chosen was a manifestation of encouragement of the modern individuals, alienation from nature. So because nature is the enemy. And so it is something that is stuck in the minds of the people, and they are in roles. They are fighting with nature that is supposed to be

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a winning game. And so the question is, is this a new stage of alienation from nature, or even whether the anti-alienation character of the anti- vaccine movements can be also discussed here.

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So what kind of you know movement is this and anti vaccine movement is this just social ignorance. You know, people are ignorant, or this is something else. And so I suggest here that we have a different frame to discuss it. So here is how the model looks. So these are the criteria. This is the continuum. So we have liberal measures or restrictive measures, and the political decisions

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taken in respect to what kind of answers to these questions you know we we can have what is the culture orientation? What is the social intention? Where is the Social Trust epistemic to us and its perception of reality. This is my presentation. And do I have just 1 min to read a short note?

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okay. So I finally want to say something about the importance of the use of the right frame to frame the particular phenomena. So there are a lot of frames. There are physical frames, cultural frame social frames, but also there is something that is called framing bias. And so how this can this bias can be

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understood. So one even may charge. For example, Sari Kanafi's presentation of Sweden as a country that practices children, kidnapping, transferring children from one family to another as a framing bias that resulted from the manner in which the data were presented. Without any proper background.

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However, the nature of a framing bias that appeared as a stigmatisation of a morally unacceptable social practice can also be explained in a different way. So my idea here is that we can explain such kind of framing that appears as

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and bias by the fact that a cultural frame will be used to explain a social phenomenon. For example, a Co. 2 frame can be applied to explain a solution of a social problem, a social phenomenon. and to what should properly be Framed with a social frame. for example, instead of talking about for example, human rights we can talk about, you know.

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children's kidnapping today not only slaves and women, but also children, are liberated in the sense of having voices, so children, not in the sense that they can vote, but to have preferences concerning which parent, or which family

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to live with, and they have human rights before. Our children didn't have human rights. So, depending on the social arrangements, the level of democracy. Children may have social rights or human rights, or they may not have human rights.

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so they have the right to education, to happiness, to being loved and cared for being safe, not being beaten, raped, and abused. And if the State is the Asian who has to.

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you know, a state for the social rights for the human rights. then the cultural rights, the rights of a family, to have their children to possess them, so to say, because There was one argument to one in the discussion that the parents can say that I have given birth to this child. I can do whatever I want, and in Sweden there is a law that we cannot beat children, for example, and they know their human rights that they cannot beat them.

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So a social frame. This has to be applied rather than a culture of flame emphasizing cultural values. So the point is that we have to know what kind of frame we are using and have to apply it properly. So when cultural frames are mixed up, you know, they apply to explain social phenomena, they can be

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some misunderstanding and perhaps misinterpretation of data and manipulating of public opinion. Thank you very much.

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Some really. Yeah.

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really.

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in the

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that we okay.

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 we have a.

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We have a bit of a flexible matter here at the schedule. Someone that

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well scheduled to appear did not appear, but a presenter for them has appeared. What I suggest we do is this, since this occurred after the program began, after the presentations began, I suggest that we move on in order with those who have, in fact, been scheduled, and we're here when the presentation began, and then we can follow up with the presenter, who was initially on the schedule.

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I was not informed that there was a change. So this is hmm.

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Hembrick has a a colleague presenting with him for him. So this is a cavita Singh who is going to? I don't have the title in front of me.

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please. A word of introduction, and then you will be able to present as normal. Thank you very much.

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You are muted.

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you?

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Savita Singh: Good morning.

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Good morning. Thank you very much. The floor is yours.

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Savita Singh: May I begin

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Savita Singh: so? Yes, so perhaps you didn't. So your

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Hello, everyone

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Savita Singh: I'm going to talk about. I'm going to take you all back to 20 March 2020

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Savita Singh: When the lockdown took place in India. and all of us will it wherever we were at.

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Savita Singh: The working thing was

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Savita Singh: that

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Savita Singh: in a few hours down

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Savita Singh: a large population

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of India. Of the migrant labor.

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Savita Singh: They began to

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Savita Singh: get restless, and they began to march.

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Savita Singh: Of course, there. and. that is to say.

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Savita Singh: the

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Savita Singh: it

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Savita Singh:  to face desk are more

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Savita Singh: then those who were inside there.

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Savita Singh: that is to say, that the nature of Indian economy that I'm going to talk about. And why this particular thing happened.

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Savita Singh: first of all.

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Savita Singh: he 3,000 migrants email.

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Savita Singh: This was a

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Savita Singh:  See? Yeah, it's the the country with the country, democratic, democratic country

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Savita Singh: and the past, that it has accepted or adopted develop economy

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Savita Singh: as we from nineties onwards new

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Savita Singh: meaning which that the

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Savita Singh: the relationship between capital and labor

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Savita Singh: as we, not one of balance, one of how many

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Savita Singh: or how many, never is anywhere.

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Savita Singh: But one absorbs. It's the paper to the system of production.

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Savita Singh: mainly because, India required very, very cheap it it facilitated and needed a condition for working.

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Savita Singh: mainly coming from different parts of the country to metropolis. metropolitan city.

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Savita Singh: and working as as alienated labor in every sense. that is to say, their sense of belonging

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Savita Singh: the place where they work.

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Savita Singh: It was never meaningful since that day they

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Savita Singh: valued by others with them, but they themselves

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Savita Singh: so

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Savita Singh: And

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Savita Singh: maybe I could just describe they to not the migrants.

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Savita Singh: they are the ones who are a large scale for it.

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Savita Singh: It is

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Savita Singh: so. Migrants. Lives are marked with hardship as uncertainty.

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Savita Singh: and regarding this charity is tense of it, that the migrants in the hands of.

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Savita Singh: But the urbanites claim to be the legitimate citizens of society. The migrants are the anonymous, other

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Savita Singh: our demographic and empirical category of

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Savita Singh: so needed to clean houses, and it is, and to build road bridges and topping them up. I mean

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Savita Singh: aesthetics. All. Oh, that's

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Savita Singh: it! Is this collective style antipathy of the State, and it's legitimate citizens that make survival of the urban to a difficult time, and when more so in time. So I should

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I to

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Savita Singh: living on the fringes of the urban space as the anonymous others. I didn't do it to develop

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Savita Singh: so this longing

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Savita Singh: settling down, becoming part of the process production.

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Savita Singh: These are not. These are the missed.

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Savita Singh: And I'm particularly talking about. I went to labor

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Savita Singh: and and the phenomenon of the marching back

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Savita Singh: to the and what happened in the process?

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Savita Singh: See? The impact of Covid on

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Savita Singh: The mission was of a very asked.

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Savita Singh: that is

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Savita Singh: According to one report, a nationwide Lockdown was both March 1,920,

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Savita Singh: then 2,020 to prevent the spread of COVID-19. Following the lockdown, about 113.6, we can work.

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Savita Singh: out of which, in point 4, within what women.

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Savita Singh: while the absolute fall in main male employment was far greater fortunate for the women was higher.

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Savita Singh: 7 1.

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Savita Singh: No. I'm paid

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Savita Singh: 1, 7, 10,

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Savita Singh: 2, and women were the worst hit by the first 2

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Savita Singh: from 29.8 min

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Savita Singh: 17.8 20,

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Savita Singh: that is, by 50.1% versus 25.5% rural men. On the other hand, urban female employment spell 1 1.8 billion march 20,

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Savita Singh: that is, by 29.

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Savita Singh: Okay. I am getting pulled this thing up it by the time the second way of getting the labor force participation of women in well India increased.

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Savita Singh: And the

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Savita Singh: why is it, too. It's the latest labour data for yeah, for 21, they were forced participation, while but

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Savita Singh: since. because

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Savita Singh: 9 at 32.5% at this highest level 4 years  it will largely buy more within the area joining. But

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Savita Singh: now this is something the outcome that we need to.

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Savita Singh: because we have to understand the precarity of work.

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Savita Singh: the decent work in any case that lives the Bible worker, and we've been in the road area all the stuff.

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Savita Singh: But after, during an after pandemic.

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Savita Singh: the precarity that will reach to there they actually face either you any kind of work for you. So in there's

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Savita Singh: most men lost their jobs, was tolerated, allowed the women to go out at work

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Savita Singh: and take up any job.

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Savita Singh: If this is something that I have to.

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Savita Singh: What happened, and I

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Savita Singh: even after dependent, because it is not much change the patriarchal and rapidly structure, or even the trajectory of how engaged?

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Savita Singh: Number.

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Savita Singh: Yeah. But it is this

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Savita Singh: so?

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Savita Singh: according to some reports, like a lot of journalists carried

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Savita Singh: standing what was happening at the time.

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Savita Singh: and scroll had run a citizen.

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Savita Singh: they try to find out what we will.

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Savita Singh: So The report established that India had become far more as a patriarchy, and far move as a as a as a capital.

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Savita Singh: So then, who was tolerated, for example, as I was telling.

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Savita Singh: lost their jobs because, as I said.

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Savita Singh: Oh, my!

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Savita Singh: So the population in the way they spread in the way they shifted.

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Pardon me.

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Savita Singh: I I am arguing that India still remains curious as well as

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Savita Singh: from my

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Savita Singh: last group second. and generally the migrant worker. The workers who went back

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Savita Singh: went went back to their homes, thinking that as long as not in cities, at the elinated condition of the

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Savita Singh: at the it they did not care about the lockdown. They did not care about what the Government was going to, how the

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Savita Singh: pick them up, or whatever

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Savita Singh:  it simply left.

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Savita Singh: But when they went there the condition of you know the condition was not very welcoming, but in the.

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Savita Singh: So after after this second wave,

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Savita Singh: they began to march back.

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Savita Singh: and in most places where they were adjusted with

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Savita Singh: full level. Okay. vicarious. And the

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Savita Singh: just want to. give one scope that you understand what happened.

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Savita Singh: There's this one family

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Savita Singh: that

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Savita Singh: The first wave has been lost.

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Savita Singh: and the same way he died.

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Savita Singh: Both these waves the one by had to take small

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Savita Singh: from people

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Savita Singh: 2 as a house. Maybe it is

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Savita Singh: help somebody.

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Savita Singh: and to repay these.

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Savita Singh: Actually, it's send it to the level of

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Savita Singh: she not only had to work kinds of jobs Jambo describe as

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Savita Singh: there is nobody one that time

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Savita Singh: for good that could work.

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Savita Singh: It's collecting cow done from various family.

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Savita Singh: And

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Savita Singh: not only that because of the loan that she needed her 9 year old was also.

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Savita Singh: I mean.

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Savita Singh: it means that pandemic has revived all kinds of

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Savita Singh: the name of the parity. All kinds of

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Savita Singh: in this book. but

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has got revived.

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Savita Singh: and Ifia, it seems set

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Savita Singh: into this and it will continue. Thank you.

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Thank you very much.

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Okay. We will now proceed to next Speaker. If you could.

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Thank you very much.

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So I guess we want to know. Celia.

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Silvia Pezzoli: Is it my time?

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 almost. We will do it as a soya.

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Are you presenting?

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No, this is a serious presenting at the moment. Okay.

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okay, Sylvia, the floor is yours. Thank you very much.

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Silvia Pezzoli: Oh, okay, I I I am I going to share the slide by myself, or are you going to move them? This is my question. Sorry

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Silvia Pezzoli: you can share your screen and and maybe it's better to share my screen. Thanks a lot, if it is possible. I would.

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Silvia Pezzoli: So

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Silvia Pezzoli: so presentation presentation here.

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Silvia Pezzoli: Okay, can you see. Okay.

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Silvia Pezzoli: okay, thanks a lot.

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Silvia Pezzoli: So good morning. actually, here it is, 3, almost 3, 30, and I'm happy to be with you. Oh, it is quadratic and so sorry if I'm not that active and effective. But anyway

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Silvia Pezzoli: I'm with you, and I'm most so sorry, because the also I was supposed to be with me, but she couldn't participate in the presentation. our presentation women in between the careers. And then we love that adaptation of Italian professional women during that to pandemic

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Silvia Pezzoli: is a an ongoing research. It is not stop. So we still work on, let's say.

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Silvia Pezzoli: pandemic and on something that pandemic the pandemic could have like to as a as a

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Silvia Pezzoli: it's sort of a future or actually present task.

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Silvia Pezzoli: Our research started in 2,020 thanks to our C, 36. And also, thanks to the Institute of Population and Human studies in Bulgaria We started this research through a first Philly's through a survey, and and then through a

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Silvia Pezzoli: and we. We started this survey while we were in the first phase of the pandemic, and then we were actually locked down. Since we have a going back to vessela contribution. We were a a country who choose a very restrictive

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Silvia Pezzoli: approach, and then we will close in our house, and we, have the possibility to have a sample of 650 interviews

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Silvia Pezzoli: we noticed then, these, this survey that the was was call dealing with stress and experiences. doing the pandemic of COVID-19. we had it sort of by us in our in our results.

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Silvia Pezzoli: 80% of the people answering what we meant between that 25 and 50 years. And they were middle class most of them they were. They were also well educated at a 66% va, and they were working women.

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Silvia Pezzoli: oh, almost most of them in couple. there is a specifically concerning they pandemic. where link to remote working and and also had. let's say

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Silvia Pezzoli: things in favor. And things are problematic. Social distance and relation were partially covered by digital technologies. High stress, fear, and the fear of getting sick was leading to a positive attitude of traumatis in daily, in everyday life.

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Silvia Pezzoli: What is about the economical future? Economic? So, but the pandemic was dealing with a sort of getting used to a sense of uncertainties.

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we also already in this big question, are we were starting. investigating.

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Silvia Pezzoli: They remote work experience what we call in Italy, in Italian, which is actually a a in the English word smart working and that we found out that there was a sort of a dichotomic approach to the as month working the M. 42% were for this month working

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Silvia Pezzoli: and 43 contract. And then we're people who didn't. say, if it is a school experience or not, the weakness is what the lack of social interaction and discussion with the League. So no burn just between private and work, life misunderstanding due to the digital communication and those of share job routines with colleagues. This trying to the the strength

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Silvia Pezzoli: where efficiency due to no time, space, very years. So we could be everywhere in a with no time. the focus on work, more control on program and organizations of the of the job and safety and creativity.

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Silvia Pezzoli: then, what we did is to take into

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Silvia Pezzoli: to make the focus via our investigation. They as much working. we decided to deal with the sound frames. First of all, we thought, I'm Ted. They pandemic as a total of social fact. And so we use a a Let's say, a social framework to analyze a a natural phenomenon going back to what?

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that's a set.

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Silvia Pezzoli: and that we also worked, of course, with the the theory of frames of of goofman and We wanted also to go to a phenomenon, a phenomenological approach which is that of the interaction, is in the making of sense between in using the interaction between people. And we also said that that maybe smart working, remote working could be

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Silvia Pezzoli: a a sort of cultural object to be upset it from a different point of view and a and to be then investigated that something that can

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Silvia Pezzoli: give the possibility to make a different meaning on it

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Silvia Pezzoli: The research question was, then, what are the adaptation of some female professional? Remember the 80% of our answer we from a women to smart working during and after pandemic period.

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Silvia Pezzoli: 4 feet of investigation technologies, professionality and social identity information and institutional issues.

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Silvia Pezzoli: we then after the the survey, which was during the lockdown. We make a a second cycle of research through in that interviews through 4 categories of professionals that I'm going to tell you later, and that it was a of course, a qualitative politic.

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Silvia Pezzoli: But now this is a and which was followed from a a a a by the interpretation of the results.

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and the third cycle of in depth.

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Silvia Pezzoli: in depth interview, which was a and during the

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Silvia Pezzoli: the September 22. In the the third phase of the pandemic we did the interviews to 4 groups of female professionists in 4 different shop fields.

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Silvia Pezzoli: And there were teacher and media workers and show workers and social workers. Why do I say the first couple and the second couple, because actually, we choose these for a categories and thinking that teachers and the media workers would have been more open to work remotely since, in a way it was a sort of

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Silvia Pezzoli: innovation of their jobs. But they were already, let's say, working with the the digitalization of their of their professionalities. That teacher are always more integrated. Let's say, this is organization in teaching skills and media workers work with digital technologies.

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Silvia Pezzoli: we thought that show workers and social workers had more problems to get to use or to use to to be able to work with the digital technologies, and then with to work remotely

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Silvia Pezzoli: these are the kind of situation these 4 categories of people had, and you can see also the way they how they could.

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Silvia Pezzoli: work remotely, or if they couldn't, as you can see. the, let's say that the second group of people are the media worker, and you can see that they

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Silvia Pezzoli: kept on working remotely through the 3 phase starting from the lockdown to the third way almost all of them, and that the other 3 professional categories They almost a way they they they they they didn't use any more to work

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Silvia Pezzoli: remotely a already in the third wave, and that you can see that they they show workers.

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Silvia Pezzoli: try to work remotely, only the And then the second thing we decide to investigate for item of analysis in in in that interviews

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Silvia Pezzoli: as a and here you have a sort of detail of the the specific dimension of this. for item of analysis. I give you some

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Silvia Pezzoli: results of these research. Of course, these are. This is the result of the qualitative part of the research of the research. So I can't explain all the things that came out. But these are interesting things that we want to keep on working on them. concerning private and working life. teacher,

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Silvia Pezzoli: said that they were. let's say, at school 10 from 24 h for 7 days.

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Silvia Pezzoli: They had to learn 2 or 3 type of work together. And they were like on quicks. And this fluidity in time and space where for them something difficult to manage.

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Silvia Pezzoli: The actress actually spoke about frozen existence and no physical and emotional disconnection. and and especially during the first phase, and also they felt that private and professional life becoming communicating vessels.

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Silvia Pezzoli: Actually, both these categories have a a, a, a very good approach to the first a face of working remotely.

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Silvia Pezzoli: the in the show worker. I spoke about frozen existence they did use at the beginning, the remote work, and they they primary and secondary school teachers were, anyway worries about this situation. different was the case of

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media workers who just transform their home in office.

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Silvia Pezzoli: But the way I talk about these transformation was not so worry. Actually, the bedroom became the office as there was. Yes, space and time for itity. But in this case it was something nice. Let's say they could cook and make a meeting at the same time.

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Silvia Pezzoli: Also talk about a, a, a a new experience. They my aunts, but the song and I had the one room each, and 2 terms in cooking so a new opportunity to live in a different way in the, in, the, in the family, managing the home without force. Domestic helper. So the it was something very new for them, but not in a narrative way.

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Silvia Pezzoli: a professional. He's in the social. Excuse me. So you're 5 min. Okay?

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Silvia Pezzoli: So I I must go very quickly. Thank you.

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Silvia Pezzoli: So professional social identity for teacher was a a for teacher and and for

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Silvia Pezzoli: professionals was actually a a a problem because they didn't find a way to keep on carry on their professionalities both teachers and actress. had also public demonstration that school couldn't be a a

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Silvia Pezzoli: a distance, and also that

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Silvia Pezzoli: shows couldn't be made a distance a on the other way. they media workers. First of all, had the slight differences before the concerning their new relation to

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Silvia Pezzoli: the remote working, and that they actually try to this situation, and also social worker. they, although they didn't have any guidelines that they manage to re interpretate their work

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Silvia Pezzoli: in in a new way. Attitude towards acknowledges. They a teacher, and the dance there didn't take the chance to to learn to use the technologies.

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Silvia Pezzoli: And they media workers already were performing well. But what is interesting is that the social worker find out that their users, so the people they were working with were actually able to develop an agency and to use technologies.

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Silvia Pezzoli: they attitude the work, information and institution.

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Silvia Pezzoli: of course. What's so in a very quickly way from and teacher, without any specific a a a that there was a sort of very light information and not scientific information.

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Silvia Pezzoli: they show the media professionals that said that actually they had the responsibility not to have the promptly communicated what was going on. And this is something very important.

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Silvia Pezzoli: and they social worker had the sort of double for to concerning the information, because they say that it was okay at the National level. But I love Colleague bill, and they do work with the local level. They didn't have any indication. So we were surprised with this sort of results since

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Silvia Pezzoli: teachers and show workers couldn't find a way to in a integrate the remote work in their lives. So although we thought actually that, for instance, for teachers that could be a way to accelerate the this is utilization, and to

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Silvia Pezzoli: keep also some new routines, at least to use it to to sustain this school work. And but they actually didn't take the chance. The chance was taken by the journalists and the social worker who didn't in any case have the possibility

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Silvia Pezzoli: to keep on on using. They they is much work. They they. So they remote work.

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then we

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Silvia Pezzoli: So that this was due to the fact that a remote work was considered an infected cultural. And and when we? let's say, overcome the virus we overcome also this culture object that was infected by the day, the the virus and that, of course, remote working was for us. for for a

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Silvia Pezzoli: this opportunity. let's say in a way only the media work keep on not working a little bit remotely, but not in a in a in a in a better way. Let's see.

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Silvia Pezzoli: this and I finish We want to keep people going on with it research.

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Silvia Pezzoli: trying to better understand the influence of things and all frames. they they, they they relation between space and personal time. J, the gender profess perspective and they a sensible place when we use remote technologies like we, as we know, and a a new relationship with time and role management.

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Silvia Pezzoli: Is it sorry I tried to to end quickly.

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Thank you very much.

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Silvia Pezzoli: You're welcome. Thank you.

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People do.

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Yeah.

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Sharp. 15

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50 min.

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Where's the clock

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here? Okay. Good morning. Good afternoon, everybody. My name is Ja. Lunfan. I am a graduate student from Chinghua University department of Sociology, and today I am going to talk about the Covid study that was conducted by Rc. 36 in China.

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So the last time we talked we talked about nowadays, which, with the Kovat

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research, is flourishing, we need to have a sense of our research has to be embedded in the local research. So

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what I did is that I did a intensive literature over literature review on works in China, followed up with a sort of a pilot study that is supposed to be compatible with Professor Mishiva's theoretical model, and enable us for a grant a a bigger, further analysis, comparing different country and different culture.

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So. What I did is that the the the good thing with

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with the Chinese is that they have everything organized in one thing. The Communist party have everything on their control.

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So there is something called the web of science. And just like the web of science we use in international space

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web of signs independent from that in China, where basically everything in the Chinese language is published on that one single website which enable us for a very easy literature, overview over

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everything that is done by the Chinese local

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academicians. So what it is this, this is literally all articles published, related to the word covid within the within the field of social science

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and China. I had this kind of

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this kind of histogram that's going to show you how like how it looks, but they are in Chinese. So what I did is I copy paste some of the important points to show you what

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these are about. So, of course so about the distribution of subjects, of course. Naturally, even within the social sciences, preventive medicine I'm talking about. social epidemiology is a predominant, predominant part with when it comes to covid. And you got media and communication and educational theory because it related to because it's related to

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remote remote education and sociology and statistics, statistics which is fold into the same category in China, bon-up plays 13. Which means that's not a lot of

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sociological study. So point being studies conducted related to Covid is primarily centered on a communication study, and you'll see why very, very soon.

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And

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that was the area of study. And now we come to the themes of those exact studies. The first, the first theme, the first keywords, basically, in these studies are, that's the Coronavirus in this clinical term. We thought it was a inflammation in the alums in the beginning. So that's why they use that word.

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And surprisingly, instead of the more popular themes in international research. That is about theoretical understanding about how Covid and how it, in fact, a society, the Chinese seems to have a more applied approach in that

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they're interested in pandemic control, and they seen the the COVID-19 as a so-called public incidence. This is a word they used to. This is the Chinese official communication

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when they are talking about riots, public incidents. So they they they're seen as a

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sort of

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things to be put under control, just like. I think this bears great resemblance to what Professor Misheva talked about in the cultural orientation. This is a very strong, aggressive containment. Approach on

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the Kovat, 19, it is seen as a sort of

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it. It is seen as a a

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thing. The problem is not the virus itself, but that people are gathering around. So you who are going around spreading the virus is the problem and not the virus itself, because you are the one that could be contained. So you see the general

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idea of what the Chinese are interested.

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And this is a network visualization of all that all that's having around the gray or the black dots are the reference terms. The reference articles and the red dot are the actual articles concerning

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concerning Covid.

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So the red dots are an actual study about Covid, and the blue dots are those that were sighted related to that. And you can see there's a central hub. There's a hub in the center

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that is, social epidemiology and the right are up. There is about interventions and public incidents. So what I'm trying to say is that related to Covid. In general, the mass majority of studies are conducted in a applied fashion to

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A,

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To to try to contain contain the virus.

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and if you limit that down to just sociology. The picture changes a bit with online rumor and social work being added to the framework. But it still may still maintain this

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frame of

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how do you? A frame of applied research?

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And this is more complex. this visualization is more complex than that before the center hub, the center hub of dots is about rumor psychology, which is

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somehow a very important theme within the study in sociology, because they're trying to control the opinion online, because that is important in how.

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how? How covet in in terms of covid, because

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there were a lot of rumors, and there was causing the problem for the government. And but one of the key thing I noticed in that is that risk is taking in the so called proper covid sociological studies related to social theory and other empirical study that risk is taking in as a very important reference.

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That's risk society. So If so, if we just clean away all the empirical study. The big data risk is a central central theory in studying

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Kovat so, and this is the most cited article in that in an old, a Chinese study conducted in this field.

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and it was a theoretical article on a Risk Society in an investigation, trying to understand the outbreak and control of COVID-19, based on risk society. It bring up 5 elements

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in what we should concern, like a pandemic is byproduct of modernity, risk, and result

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and compatibility of anti-covid measures is like Professor Mishi talked about the cultural compatibility, compatibility of the measurements.

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and at last social trust. Just just to give you an idea of what these studies are about.

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And

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that was all in the Chinese language. It's much more difficult to conduct these kind of all around big data research in English because the English web of science, it's it's hard to know what is Chinese and what is not conducted, limited to research, not conduct limited to China.

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You can't use names, because that will limit it to just. You know, English article published by Chinese people, and you can't use the keyboard china.

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anyway, that's a methodological problem I can't solve. So what I did it in the traditional fashions is Google Google around in the web of science. And this is a typical article that I discovered. It's done by. bien nianji! Which is If you have heard of the the advent, what was that granovetters? And he's weak tie. This guy wrote an article called Strong Tie, which was

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quite influential at the time.

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and one of the basically one of the main empirical, one of the chief empirical empirical worker in China, and he, he is also, like us, published his own version of the of a quantitative survey in China.

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And he's talked about the virus combating social capital, basically

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the capital that was built in within the pandemic to fight off the virus.

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and he

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basically the result. The result is that by building more of this kind of kind of social connection, volunteers and neighbors, basically, you gain a much stronger protection for yourself, because for when you need to pick up something when you need to do your Pcr tests, you know who to go to, and you know who can find, you know who who you should find. So people with such so-called virus combating social capital do

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much better. So that's the conclusion of that article just to give you a hedge of what the English literature and this topic is talking about. Of course

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there is. I. Yesterday I was at that computational social science session, and they, fortunately for me, they had a python, that

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web-calling based approach in all covid study, and they did a came in clustering. What they get is actually, quite to my surprise, the international study on Covid.

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every single one

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added together. It's also quite centered on the political science as they did in China. I thought that was just the Chinese Government doing their thing. But apparently not. That's not the case.

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so Just as a summary the Chinese study applied. Approach. Try to control the incident, and one of the key, one of the 2 of the 2, 2 of the key

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theory uses rumor, psychology and the Risk Society. While English work is in general more theoretical and more focused on mental health. And to start up using our survey.

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because, you know, risk, society is such a widely used

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theory in China. So I thought I'd give a try as well. And basically, when it comes to this kind of risk related to, you can say a disaster or crisis.

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Psychology also have a huge deal of research in it, but they view it as sort of cognitive. And what they did is that they specialized that to a very specific thing.

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disaster that spelled wrong environment, disaster, risk environmental risk, covid risk, and each had their own implementation of exactly how to do it. While the social logical article generally is against

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lifting risk out of its social context, because risk itself is a product of modernity. And when you.

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the risk itself, come from the social structure, and how that how the modern society is is made itself so if you peel that out of his social contacts it becomes something something else.

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So psychology, realistics, cognitive sociology, structural.

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And as that we? Because in a sociological perspective, we see that as a structural, we see risk as structural, we and and and that we have a, we have a

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survey data that has to be dealt quantitatively. We use social capital as a sort of operationalization for the social, the the most immediate social structure. As a I want to say social network, but not really because we're not using that framework. So we, the the the whole and the main theoretical respects of here is disaster, preparedness that we.

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the cope. We see code, that as a disaster, just like a I don't know a flood or a war, or something that suddenly hit the society and gives it a sort of

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strong emotional shock. And we

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try to understand how social capital might that that you, having just by having more friends and more social capital around it, no matter what it is, how it can help or make it worse for you. According to previous literature. On this it actually is a double-edged sword, because social capital, while people can help you it. They also

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spread information and call to your more stress.

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So it's linked to information, communication, risk, perception and psychological health.

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and Covid Covid itself as a crisis as I just talked about is a structural health risk for all because you

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you can see it. You go out, you you contract it.

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Quarantine itself is also like previously talked about social disaster at its deepest level. And the reason social capital is taken is because it's it's not like a macro-ocial structure of a mess or micro-level social structure that first of all we can measure. And secondly.

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it's it's actually close to the individual himself. So it has a degree of influence to it that is strong enough

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for for us to the attack, and that is meaningful to talk about in a social sense.

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And and I think most of all why social capital is brought into the the. The topic is that the covid crisis what it brings, and from a social science perspective, I think, is a change in social structure, because, especially in these countries, that are heavily contained

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and the social structure was complete. The original so pre-covid social structure was completely broken up, and new structures were bring up, bring up the cobase takes priority of everything. So that's why that that's what I consider a main cause to stress and perceived risk in

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daily life.

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and that is our survey. We have a sample size of a th, some simple size of a thousand, mainly through social media. As a female, high educated, the an urban population, as you can see, that's perhaps not so great for analysis. But we well, we but our edge here with the data is that

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we are. We collected them in the first wave, which is very. which is the very

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which which is very timely. And of course we made 2 simple hypotheses. Just losing social capital is associated with increased precede. Threat because you are losing it and gaining is.

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of course, if you gain more social capital during the pandemic, just like the virus combating social capital set it should, it should. sorry, decrease your perceived threats, and the regression result is actually, to my surprise, it doesn't matter how how it is, increase or decrease you get us.

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Your perceived health risk is increased, no matter what

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change happens to the social capital. So basically, what? What? What this is, what this is telling us is that the social change itself just naturally causes a increase in risk perception. Now, I didn't continue to do anything more. I stopped here because I think

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 Neither are we interested in that

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01:21:21.110 --> 01:21:28.599
discussion, and we want to connect this, the China case to a broader audience, to our cultural.

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01:21:29.060 --> 01:21:31.519
a theoretical framework.

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So basically, the preliminary result is increased uncertainty and support. Social relationship is support as well as constraint.

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What I think we can do in connection to our theoretical framework.

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Our other part of our survey is, first of all. Of course, we can use

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in our survey. We have a lot of individualism and collective variable. We can do a factor of analysis and to make it as a moderating variable, and to basically stand along China study.

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01:22:05.440 --> 01:22:12.399
And then there is also the option of using country as interaction terms as I did the last time

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just I showed in my last presentation about my own study, and we can compare all of our

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cross national sample

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01:22:20.890 --> 01:22:38.459
together, making into a big comparative study, and the third, the third option is the mixed method option, just like Professor Selvia did. I think that was a very good example that we use our the current study as sort of a guide because it has a wider

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01:22:38.760 --> 01:23:02.440
social stratification. And we can, we can. We can first of all, just like how I regress it, but regress it on to different social class, and use that as a guidance. So we know what that that there's like a difference between, for example, low essay as how people react to to the covid, and high as as how they reacted covid. Based on that, we can do our qualities of interviews, and come up with

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01:23:02.620 --> 01:23:18.299
much more meaningful result. I think the theoretical framework Professor Macheeva presented is a very well around theoretical framework, so it might enable us for more than just association and correlation studies. But further on to the

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01:23:18.390 --> 01:23:34.809
social, what is it called inferential statistics, or even the more popular social mechanism. That's to say, our theory is strong enough. And with the statistical, with the statistics backing us, we can actually understand the mechanism of how we work in terms.

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and later on that will help us to possibly predict the behavior.

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That's all I'll go for today. Thank you.

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01:23:49.220 --> 01:23:53.039
So we have 4 more remote.

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There is something about this.

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Yeah.

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01:24:08.260 --> 01:24:11.500
yeah, I think you just jump. Yeah.

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Johnny E. Williams: You guys see me? Okay.

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yes.

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Johnny E. Williams: Okay.

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Before you begin, I should say, A certain apology. We were not notified of your presence on the program until a short while ago, and so we have to ask your understanding that.

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Well.

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the discussion might be a bit shorter than it would be otherwise. But thank you very much. You're very welcome.

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Johnny E. Williams: you know. I try to keep it so we can have time to talk. So

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Johnny E. Williams: that's my aim and and good afternoon, I guess, to you guys, because there's no now your time, I take it, it's actually 100'clock. My time on the east coast and in space

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01:24:55.970 --> 01:25:06.520
Johnny E. Williams: not topic tonight is about well. that you afternoon this alienation, racial capitalism and the racialization of Palestinians.

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01:25:06.600 --> 01:25:15.140
Johnny E. Williams: and I pull up at this piece with that David Hendrick, who couldn't be with us tonight today, but because of

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Johnny E. Williams: previous time, of the commitment that he has.

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Johnny E. Williams: But let me jump right into the paper quickly.

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Johnny E. Williams: by the Israeli occupation of Palestine has has been analyzed in terms of human rights and sell the colonialism. The radicalization and alienation aspect of the occupation is less explored.

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01:25:34.030 --> 01:25:45.809
Johnny E. Williams: in this particular pay for my presentation. We argue that the racial capitalism might offer a way of understanding how it's really racism in occupation and democracy denial.

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Johnny E. Williams: you know, lock with one another.

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Johnny E. Williams: According to State mythology about Israel. This is in 1,948

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Johnny E. Williams: it. That's a

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Johnny E. Williams: wasn't a fool of one. According to them where Jewish immigrants came to Palestine, and broth

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01:26:07.690 --> 01:26:18.470
Johnny E. Williams: the benefits of development to an all, to to all inhabitants of the country. But we met with existence from a feudal type of landlord class

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Johnny E. Williams: who believed that interests were jeopardized by European juries. Reference to modernized the country.

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Johnny E. Williams: This is far from the truth.

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Johnny E. Williams: from the Palestinian point of view, in 1,948, 1,948, marked their disposition of land and resources by white solar class, bent on expansion of State borders at the expenses at the expense.

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Johnny E. Williams: Theodore Herschel, In 1,887, led a Zionist Congress in Basel, Switzerland, in 1,887, again.

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Johnny E. Williams: which proclaim it's objective, was to establish a national homeland for the Jewish people in Palestine

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01:27:00.800 --> 01:27:09.390
Johnny E. Williams: a place design this time was playing with fit. What settlement? Because it was a land without a people and for a people without Elaine

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Johnny E. Williams: the idea to create a Jewish homeland in Palestine. that, I said, well, the design is kind of creation, and they what they plan to do from from the

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Johnny E. Williams: was to systematically remove Palestinians from their land to repopulate it with Jewish settlers.

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01:27:29.130 --> 01:27:32.969
Johnny E. Williams: The removal process continues even to this day.

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01:27:33.310 --> 01:27:48.110
Johnny E. Williams: along with the activity, ratio of Palestinians personhood and histories. as well as appropriation of the culture. This is by no means unintentional. is an intentional endeavor to fulfill Zion and Styl a violent mission

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01:27:48.260 --> 01:27:50.510
Johnny E. Williams: to put a land of Palestinians

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01:27:51.400 --> 01:28:01.720
Johnny E. Williams: on the cellar. Colonial, under the schedule of colonial state of Israel. Palestinians face 2 or 2 oppressive prospects. You know the exile from the traditional lands.

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Johnny E. Williams: and live as perpetual refugees and the larger Palestinian diaspora on them.

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01:28:07.610 --> 01:28:15.610
Johnny E. Williams: and occupied territories, control about racist, paramilitary police. military

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Johnny E. Williams: right

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Johnny E. Williams:  Palestinians, all of it

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Johnny E. Williams: to easily construct

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01:28:23.040 --> 01:28:28.420
Johnny E. Williams: them. As that's a potential threat to Israel, so they can be dispossessing plans from the land.

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Johnny E. Williams: For example. in Palestine

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01:28:32.270 --> 01:28:39.849
Johnny E. Williams: Palestinians on the Israeli are out of the. It's really occupied up. I'm going to the is really apartheid in our location

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01:28:40.130 --> 01:28:43.820
in front. Racialized narrative and ideologies daily.

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Johnny E. Williams: often in their own form, the systems of physical and social control that work to work in concert, to maintain their status as racial, a

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Johnny E. Williams: other rising for displacement within Israel properly. It's the first place facilitated through segregation

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01:29:00.740 --> 01:29:19.499
Johnny E. Williams: and various discriminatory practices, such as how they discrimination and this disenfranchisement you know, policing who their struggle against doing which solo colonialism Palestinians come to understand the basic rights bridge through simultaneous experiences with multiple systems of oppression.

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Johnny E. Williams: that structure

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Johnny E. Williams: their lives and conditions them for submission.

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Johnny E. Williams:  I for a second.

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Johnny E. Williams: they. There is this idea of the for 5 then refers to as a mutuality, that is, that these oppressions are interlocking

495
01:29:45.040 --> 01:29:51.840
Johnny E. Williams: if you actually call them the matrix of domination. And this is a sociologist in the United States.

496
01:29:52.250 --> 01:30:12.850
Johnny E. Williams:  this may seem to be something that we can use. At least I can break in. I thought we could use to understand how it is that on these the multi-lerved way with design, this project operates like to be humanized in AV and a Palestinians. And so it's one of the concepts that we deploy

497
01:30:12.990 --> 01:30:25.420
Johnny E. Williams: in this paper. and then this analysis the other concept is the one of alienation which I I want to talk about and to explain exactly what it is that we're about that we're talking about.

498
01:30:25.560 --> 01:30:27.799
Johnny E. Williams: So, as I said that the

499
01:30:28.300 --> 01:30:41.450
Johnny E. Williams: you know the the of Israel, there was this process put in a place of judification of well, Palestine, for the Palestinians will feel like strangers in their home land. And so in this notification, mark

500
01:30:41.460 --> 01:30:49.310
Johnny E. Williams: Israel as an ethnocracy, solo society, pursuing the deliberate strategy of ethnic migration and settlement.

501
01:30:49.410 --> 01:30:55.580
Johnny E. Williams: and that aim to offer the country's ethnic structure to ensure that dominant Jews occupy the highest position

502
01:30:55.770 --> 01:31:01.479
Johnny E. Williams: in the economic scale. Why the indigenous Palestinians was clearly from capital and mobility in the labour market.

503
01:31:02.390 --> 01:31:09.550
Johnny E. Williams: Our students were pervaded by fillings of non existence because of this, and instead of filling up inferiority.

504
01:31:09.960 --> 01:31:23.320
Johnny E. Williams: they are stigmatized even to this day. as extra social threats to the state of Israel when they exert their existence. Palestine, you can make the feel like strangers in their homeland, producing a deep sense of alienation among them

505
01:31:23.520 --> 01:31:27.380
Johnny E. Williams: in the in the section of personal

506
01:31:27.530 --> 01:31:30.800
Johnny E. Williams: and the collective, and it's like a logical in the social, logical.

507
01:31:30.910 --> 01:31:37.199
Johnny E. Williams: it involves feelings of powerlessness, meaningless meaninglessness, and self estrangements.

508
01:31:37.270 --> 01:31:45.170
Johnny E. Williams: Palestinian or their nation, then is it is generated by the by design of design, this project itself.

509
01:31:45.640 --> 01:31:50.680
Johnny E. Williams: Another concept that we saw to use in this particular

510
01:31:50.800 --> 01:31:54.690
Johnny E. Williams: of paper. It's something called racial capitalism with

511
01:31:55.030 --> 01:32:02.179
Johnny E. Williams:  said that Robinson, basically proper lies in this book like Marx Marxism, right?

512
01:32:02.220 --> 01:32:13.590
Johnny E. Williams: And basically, he specified that racial capitalism relies upon and reinforces the modification of a racial identity, reducing greatly oppressed people to disposable things

513
01:32:13.630 --> 01:32:22.469
Johnny E. Williams: like it is through this process of racialism capitalism facilitates the accumulation of wealth to the unequal differentiation of human value.

514
01:32:22.510 --> 01:32:28.950
Johnny E. Williams: using race as mediology and white racism as a practice to explore and dominate the opinions

515
01:32:29.020 --> 01:32:40.770
Johnny E. Williams: it accomplished. This by just placing uneven like chances that a characteristic part of capital social relations want to race fictions of different different differing human capacities.

516
01:32:41.900 --> 01:32:51.429
Johnny E. Williams: France for known like Robinson, maintains that economic only it's a central component in in the colonized.

517
01:32:51.760 --> 01:32:58.119
Johnny E. Williams: the August that Columbia or alienation is fundamentally economic. and there is an interior of the complex.

518
01:32:58.360 --> 01:33:08.499
Johnny E. Williams: There isn't very all the complex. It is an outcome of a double process, primarily economic. and sufficiently the internalization of

519
01:33:08.740 --> 01:33:09.520
Johnny E. Williams: right

520
01:33:09.650 --> 01:33:20.580
Johnny E. Williams: and then we have another scholar by the name of annual Hansen And he talks about colonial alienation, too, since we're dealing with the Israeli, sell the calling state

521
01:33:20.820 --> 01:33:26.889
Johnny E. Williams: in the process. State colonial alienation is experienced intensely in 2 main areas, political repression

522
01:33:26.910 --> 01:33:29.049
Johnny E. Williams: and cultural degradation.

523
01:33:29.090 --> 01:33:47.780
Johnny E. Williams: Another political pressure and colonizers control the political destiny of the colonized were not allowed to participate in political processing, shaping their lives. handsome following, for no one continues to colonize and seek to control cultural elements like education and language. So they effort to systematically alienate people

524
01:33:48.460 --> 01:33:51.979
Johnny E. Williams: from in your independence in 1948. And I see you

525
01:33:52.390 --> 01:33:59.050
Johnny E. Williams: in in 1,948. The official language alongside Hebrew, however.

526
01:33:59.590 --> 01:34:13.160
Johnny E. Williams: sorry from from from from from from Israel Independent, 1,948, there was a co-official language alongside Hebrew. However, this thing in 2,018 with the passing of the basic law, Israel as a nation state of Jewish people

527
01:34:13.270 --> 01:34:20.069
Johnny E. Williams: the basic well, unequivocally you.

528
01:34:20.130 --> 01:34:25.760
Johnny E. Williams: A search and then strives. The right of national self-determination is unique to the Jewish people

529
01:34:25.930 --> 01:34:34.699
Johnny E. Williams: there by undercutting all claims that Israel could now would now would now be in the future a. By national state that allows Palestinians

530
01:34:35.000 --> 01:34:43.909
Johnny E. Williams: citizens now are in the future to have equal status, so they don't believe in a by national state. Never have a one state solution, or even a 2 state solution

531
01:34:43.960 --> 01:34:45.690
Johnny E. Williams: which is problematic.

532
01:34:46.260 --> 01:34:51.159
Johnny E. Williams: So let me let me skip quickly to this process of racialization

533
01:34:51.390 --> 01:34:58.669
Johnny E. Williams: which we also went for to try to understand COVID-19 in this particular time period. How this also works

534
01:34:58.740 --> 01:35:09.719
Johnny E. Williams: the conceptualization of racialization that we use. We understand it as a way in which of press groups are dehumanized. So they have been an inconsequential for the purpose of maintaining white supremacy, capitalist societies.

535
01:35:09.910 --> 01:35:17.249
Johnny E. Williams: And this process of racialization is often connected to solely on your projects to help them facilitate alienation and promote other realization

536
01:35:17.510 --> 01:35:21.209
Johnny E. Williams: and then being second class to the teams too.

537
01:35:21.280 --> 01:35:25.180
Johnny E. Williams: for the Palestinians. In this particular instance.

538
01:35:25.360 --> 01:35:37.110
Johnny E. Williams: the the racialization of Palestinians is the dynamics of Israel and Palestine is on the explore, and particularly the link to design the Solar Colonial project and occupation of Palestine.

539
01:35:37.350 --> 01:35:43.899
Johnny E. Williams: And so for me. And I'm a skip of a lot of this because I want to get finish off real fast here.

540
01:35:44.150 --> 01:36:00.489
Johnny E. Williams: even though they, it's kind of global consensus consensus that the it doesn't legal occupation. The West Bank, Gaza and East Jerusalem. They is legalized discrimination that is going on constantly throughout Israel as well as in the occupied territories.

541
01:36:00.500 --> 01:36:03.749
Johnny E. Williams: and if it was plainly made clear through COVID-19

542
01:36:03.820 --> 01:36:13.730
Johnny E. Williams: the treatment of nonsense of COVID-19 in Palestine is the latest example of how racial capitalism works in Israel, favor to alienate and control Palestine

543
01:36:13.940 --> 01:36:31.490
Johnny E. Williams: Israel controls Palestinian lives through this apartheid and military occupation. West bank and driver the 90 meaningful responsibility for their responsibility for their welfare. And this is contrary to the 4 Geneva Convention, article 27 through 24 and 47 to 28,

544
01:36:31.650 --> 01:36:46.240
Johnny E. Williams: manipulating that occupying powers, have a general obligation to ensure the provision of food and medical care to the population of the occupation, and prohibits elected punishment of the occupied population in the confiscation of private property by the office power.

545
01:36:46.320 --> 01:36:49.919
Johnny E. Williams: Despite this violation of international law, it's a rolled out. It's

546
01:36:49.940 --> 01:37:10.659
Johnny E. Williams: COVID-19 vaccine campaign selectively in December 2,020 is secure. 8 million bills of the Pfizer vaccine, which did not include dosages for Palestinians residing in the West bank God in East Jerusalem. And this was the case, even though Israel transported boxes of the 5 of a vaccine inside the west bank to distribute to Jewish sellers

547
01:37:10.680 --> 01:37:25.579
Johnny E. Williams: right, but not promised to use them around them, who waited for some months to get that shot more over the Israeli Public Security Minister directly to health officials, not to administer the vaccine to so so called security prices, all of whom are Palestinian.

548
01:37:26.880 --> 01:37:37.210
Johnny E. Williams: because racial capitalism explores and praise upon unequal differentiation of human value. It was kind of intuitively the scientific insights for containing the spread of COVID-19.

549
01:37:37.220 --> 01:37:43.299
Johnny E. Williams: It makes no sense. So I'm gonna stop there because I know I don't have the best of the time, so I will end it.

550
01:37:44.230 --> 01:37:45.740
Thank you very much.

551
01:37:45.930 --> 01:37:46.780
You.

552
01:37:49.850 --> 01:37:52.029
We have a question comments.

553
01:37:52.460 --> 01:38:00.590
Yeah, there's a microphone there where you could speak here.

554
01:38:01.200 --> 01:38:06.399
Okay, thank you. I've come in late. So I've only watched a few.

555
01:38:06.850 --> 01:38:12.629
First of all, I would have a question. Maybe you could answer later. And then I have a few comments for

556
01:38:12.960 --> 01:38:15.899
Dr. Professor Williams. I'm not sure.

557
01:38:16.270 --> 01:38:22.910
So first of all, when we're talking about alienation during covid and the policies that were

558
01:38:23.040 --> 01:38:30.299
made. I think it is important to remember, and I studied that in my own country.

559
01:38:30.580 --> 01:38:41.090
But I'm curious as to whether you've I looked at alienation that is created between groups, and how they felt.

560
01:38:41.140 --> 01:38:50.280
Not only is something that has naturally emerged, but has something that has been perpetually and deliberately created.

561
01:38:51.110 --> 01:38:56.850
So I'm I don't know if you look specifically into that. But this is something I'm very curious about.

562
01:38:58.080 --> 01:39:05.589
So, Dr. Williams. Before I I present my comments. Actually more than questions.

563
01:39:05.680 --> 01:39:15.789
I should probably introduce myself. My name is Dr. Shona Vital. I'm from Tel Aviv University. I'm actually an activist against the occupation.

564
01:39:16.200 --> 01:39:25.040
So I think that the the form of alienation is an important theoretical concept to talk about what was what

565
01:39:25.090 --> 01:39:35.719
is happening in Israel. But if I may be as bold, as honest, so bold and honest, there were plenty of inaccuracies in your paper

566
01:39:35.770 --> 01:39:42.650
that made me really really uncomfortable. I actually think that you've never even been to Israel. Am I correct?

567
01:39:43.990 --> 01:39:44.730
Okay.

568
01:39:45.430 --> 01:39:48.770
Johnny E. Williams: I've been to Israel yes, several times.

569
01:39:48.790 --> 01:39:56.520
So okay, so there were plenty of inaccuracies. First of all, if we're talking about historical context.

570
01:39:56.580 --> 01:40:02.759
then there's always been Jewish population there, and the differences between

571
01:40:03.060 --> 01:40:08.749
in terms of size between the Jews and the natives was not as big as it was presented to be.

572
01:40:08.850 --> 01:40:12.080
Second, it was not

573
01:40:12.790 --> 01:40:27.069
the the way things have unfolded in Israel have kind of in a way unfolded, due to the UN declaration of Israel as independent State at 48, and then

574
01:40:27.580 --> 01:40:30.100
a war that was ensured by

575
01:40:30.320 --> 01:40:40.120
Arab country. So it was not something that was deliberate and intentional from the beginning. Second, we see

576
01:40:40.370 --> 01:40:52.830
deep changes in Israel that are happening since 67. I can go on and on about inaccuracies throughout your paper. But Arabic is still an official language in Israel.

577
01:40:53.340 --> 01:40:58.279
All the signs in Israel are in Hebrew and in Arabic and in English.

578
01:40:58.510 --> 01:41:05.860
 Sadly, I had the choice of whether to even study Arabic in school, but

579
01:41:06.050 --> 01:41:09.739
today it's not even a choice. All the children have to study it.

580
01:41:10.770 --> 01:41:18.480
and as for Covid, I think that you have a major major misunderstanding here as someone who studies Covid

581
01:41:18.890 --> 01:41:27.080
Arab population inside Israel and within the occupied territories, was not willing to wear masks.

582
01:41:27.120 --> 01:41:41.529
they were not willing to get vaccinated them, and the ultra-orthodox group, thanks thanks to their deep distrust in the Israeli authorities, I think, and possibly also to other things. They just were not willing to get vaccinated.

583
01:41:41.870 --> 01:41:44.339
Now the government in Israel has changed.

584
01:41:44.360 --> 01:41:56.630
I think it was in 21, and immediately the first thing that the new Minister of Health Anditzan Hovet came into power. The first thing he had done was to deliver vaccines to them

585
01:41:56.690 --> 01:42:10.480
again, it was their choice to not get vaccinated. Personally, I think that they were correct, as we see now. horrible cases of side effects in Israel and in other places due to this vaccines. But that was their choice.

586
01:42:10.629 --> 01:42:14.639
And so we need to respect that. Thank you. Time for your response. Thank you very much.

587
01:42:16.400 --> 01:42:20.180
Professor Williams. Professor Williams, do you have anything to say?

588
01:42:20.270 --> 01:42:26.169
Johnny E. Williams: Yeah. So my colleague is Sally is taken. I've been to Israel 3 times.

589
01:42:26.299 --> 01:42:33.429
Johnny E. Williams:  and I'm not saying, Well, that's the idea that.

590
01:42:33.660 --> 01:42:38.369
Johnny E. Williams: and has no evidence what's presented on being accuracy of

591
01:42:38.379 --> 01:43:03.489
Johnny E. Williams: what was going on only there is no evidence in horror. these are well established acts on the ground through amnesty, international as well as other organizations in the West Bank. like, I hope, which is, will shed down the cause of the terrorism as a nation that was given by the government of Israel itself. Who those human rights organizations in the parity's office.

592
01:43:03.639 --> 01:43:04.549
Johnny E. Williams: Thank you.

593
01:43:06.020 --> 01:43:09.040
Are there any other comments here?

594
01:43:09.690 --> 01:43:10.600
Him?

595
01:43:10.770 --> 01:43:12.060
More questions?

596
01:43:13.090 --> 01:43:17.970
Do any of our online speakers have a question or comment. I wish to add.

597
01:43:19.590 --> 01:43:22.760
Savita Singh: Torita, Sylvia, yeah, may I?

598
01:43:23.020 --> 01:43:25.490
Savita Singh: presentation about China? I was

599
01:43:25.639 --> 01:43:28.590
Savita Singh: this thing.

600
01:43:29.280 --> 01:43:30.629
Savita Singh: Oh, this

601
01:43:33.020 --> 01:43:38.540
Savita Singh: technology. I would say that he was. It's a State ideology

602
01:43:38.719 --> 01:43:43.390
Savita Singh: thing, and that it to moderate as individual outcome

603
01:43:43.760 --> 01:43:44.969
Savita Singh: organization

604
01:43:45.270 --> 01:43:58.650
Savita Singh: in, say, either you have the you come with the State. You come along as an important society. Oh, you! This is that is so. You don't participate in that

605
01:43:58.950 --> 01:43:59.780
Savita Singh: on a week.

606
01:44:00.750 --> 01:44:03.780
Savita Singh: That's a

607
01:44:04.059 --> 01:44:06.369
Savita Singh: I would like to know more about

608
01:44:07.889 --> 01:44:12.059
Savita Singh: what else modernity is, supposed to be asking

609
01:44:12.690 --> 01:44:14.230
Savita Singh: sacrifice because

610
01:44:14.500 --> 01:44:23.930
Savita Singh: opportunity, it does not continue in development it also. and knowing that obviously, is not something that they particularly appreciate.

611
01:44:26.990 --> 01:44:33.360
Savita Singh: I would like to know?  pandemic justify the size in Eastern.

612
01:44:33.799 --> 01:44:35.100
Savita Singh: There are some other.

613
01:44:35.400 --> 01:44:36.780
Savita Singh: Choose both.

614
01:44:41.440 --> 01:44:46.349
I understand your question. You concerned the effect of development on

615
01:44:46.900 --> 01:44:51.200
attitudes towards public health, towards cooperation with

616
01:44:51.260 --> 01:44:56.939
social between social groups. Your your signal broke up a bit. I couldn't hear precisely what you said.

617
01:45:02.219 --> 01:45:06.379
Sure, I didn't need a result in that. if you was to.

618
01:45:06.830 --> 01:45:10.879
But I there's a 2 presents, and I have no idea what it is.

619
01:45:11.030 --> 01:45:15.090
Yeah. Could you repeat the question briefly.

620
01:45:15.430 --> 01:45:23.470
Savita Singh: the question is that this ideology of treating modernity just as a as a framework of development of the State and economy.

621
01:45:23.650 --> 01:45:30.289
Savita Singh:  is it enough to justify pandemic impacts in China

622
01:45:32.930 --> 01:45:35.210
the effect of

623
01:45:35.220 --> 01:45:44.409
development majority upon the approaches and the policies concerning Covid in in China.

624
01:45:46.090 --> 01:46:05.170
Thank you. Thank you, Professor. Thank you for your question definitely. I think the social capital, and in terms of a hidden framework itself is in a way not completely sufficient to explain all things that happens in China, especially with their

625
01:46:07.200 --> 01:46:11.230
the policy making that could only be described as a

626
01:46:11.640 --> 01:46:32.130
well, I don't know harsh and but but the the analysis was was moving on. My analysis was based on the fact that it's more or less data-driven to fit with the theta instead of the theory. So hence the the entire framework built account.

627
01:46:32.270 --> 01:46:49.059
risk and the social capital. But I think what you're part of is a very important aspect, and I think maybe in the future we do have a lot of value based. And but another

628
01:46:49.290 --> 01:46:55.379
other variables in our data. So that might be a very important aspect in future analysis. Thank you for your question.

629
01:46:58.360 --> 01:47:00.610
Thank you very much.

630
01:47:01.710 --> 01:47:03.830
Any other comments or questions.

631
01:47:06.390 --> 01:47:10.840
I would. Yes, please I

632
01:47:11.410 --> 01:47:18.880
I'm worried about the shortage of time. But yeah, thank you for your presentations.

633
01:47:19.400 --> 01:47:20.670
I

634
01:47:21.030 --> 01:47:27.759
 I was unimpressed by the

635
01:47:28.080 --> 01:47:29.990
conclusion.

636
01:47:31.400 --> 01:47:35.480
I'm head, and

637
01:47:36.550 --> 01:47:37.310
the

638
01:47:37.670 --> 01:47:44.770
regardless of of losing and gaining social forms.

639
01:47:45.040 --> 01:47:48.610
the anxiety and increases. And

640
01:47:48.970 --> 01:47:55.880
it doesn't affect the social  Capital doesn't affect

641
01:47:57.450 --> 01:48:06.040
 anxiety or uncertainty shared by people that it was so. interesting

642
01:48:06.390 --> 01:48:07.560
conclusion.

643
01:48:07.750 --> 01:48:09.460
you got an

644
01:48:09.690 --> 01:48:11.080
I

645
01:48:11.230 --> 01:48:14.529
I was just thinking about

646
01:48:14.910 --> 01:48:26.170
people making consensus about how to proceed their collective events or collective

647
01:48:26.430 --> 01:48:27.600
hmm!

648
01:48:28.140 --> 01:48:30.180
Now. tasks

649
01:48:30.220 --> 01:48:31.720
to do

650
01:48:33.090 --> 01:48:34.390
after

651
01:48:34.760 --> 01:48:37.919
 how can it's it's it's it's it's it's it's it's it's it's it's, it's it's it's it's, it's, it's it's it's it's it's it's it's it's it's it's it's it's it's it's it's a little more of

652
01:48:38.150 --> 01:48:38.910
the

653
01:48:39.920 --> 01:48:41.560
virus, spread

654
01:48:41.800 --> 01:48:43.210
that after

655
01:48:43.390 --> 01:48:47.300
one over 2 years of later.

656
01:48:47.630 --> 01:48:48.740
they

657
01:48:49.130 --> 01:48:53.150
start to recover their everyday life.

658
01:48:53.430 --> 01:48:54.599
and then

659
01:48:55.230 --> 01:49:06.010
we can. We could observe  these phenomenon like people making consensus on

660
01:49:06.090 --> 01:49:09.100
how to deal with

661
01:49:10.070 --> 01:49:13.660
the recovering of everyday life, and

662
01:49:14.480 --> 01:49:16.580
I mean that

663
01:49:17.710 --> 01:49:22.569
making consensus on doing what

664
01:49:23.110 --> 01:49:30.510
pros or cons about vaccination and pros, or cons about collective

665
01:49:30.610 --> 01:49:35.950
 face-to-face events like that.

666
01:49:36.040 --> 01:49:39.120
 means that.

667
01:49:39.950 --> 01:49:44.940
 that

668
01:49:45.110 --> 01:49:46.050
I think

669
01:49:46.470 --> 01:49:50.779
this kind of situation

670
01:49:51.410 --> 01:49:53.630
hmm is

671
01:49:54.650 --> 01:49:57.100
closely related to.

672
01:49:57.300 --> 01:50:01.790
 Some kind of atmosphere.

673
01:50:02.110 --> 01:50:04.079
they have.

674
01:50:04.130 --> 01:50:07.969
And this is not so about

675
01:50:08.370 --> 01:50:12.750
their academic evidence for their

676
01:50:13.920 --> 01:50:15.649
there yeah

677
01:50:16.120 --> 01:50:18.650
in bounded

678
01:50:19.070 --> 01:50:26.360
their original opinion about information from the alternatives

679
01:50:26.850 --> 01:50:33.480
in Japan especially, you know. people behaved in

680
01:50:33.700 --> 01:50:37.070
such catalyzed way.

681
01:50:37.260 --> 01:50:39.440
regardless of

682
01:50:40.690 --> 01:50:44.750
it's the situation that is going on.

683
01:50:45.050 --> 01:50:46.480
People decide

684
01:50:46.580 --> 01:50:49.660
and behave, follow follow

685
01:50:49.700 --> 01:50:52.640
some kind of decision, but

686
01:50:53.380 --> 01:50:55.740
it really looked like

687
01:50:55.830 --> 01:50:56.870
so

688
01:50:56.970 --> 01:51:04.460
 That's society.

689
01:51:05.350 --> 01:51:11.450
So they behave like in festivals

690
01:51:11.540 --> 01:51:15.080
in different traditional place festivals

691
01:51:15.340 --> 01:51:24.399
they just follow. They need some charismatic figure to follow.

692
01:51:24.840 --> 01:51:25.970
and

693
01:51:26.160 --> 01:51:29.940
they do not have any.

694
01:51:30.980 --> 01:51:33.699
a thing about the that

695
01:51:33.740 --> 01:51:35.280
stomach?

696
01:51:36.120 --> 01:51:39.629
yeah. Phenomenal. So yeah.

697
01:51:39.670 --> 01:51:50.370
I want to ask. Sorry for having so long  about that risk

698
01:51:51.240 --> 01:51:56.110
conscientiousness or social bones.

699
01:51:56.370 --> 01:52:02.250
 what image do you have for this social

700
01:52:02.520 --> 01:52:05.340
 interconnectiveness?

701
01:52:08.190 --> 01:52:09.320
Zoom room?

702
01:52:10.510 --> 01:52:11.280
Yeah.

703
01:52:11.780 --> 01:52:15.990
So if I'm getting your question correctly. You're wondering about

704
01:52:16.310 --> 01:52:17.820
the

705
01:52:18.120 --> 01:52:28.109
post-covid. The post-covid consciousness about the disease is sort of decreasing in a lack of a

706
01:52:28.710 --> 01:52:30.840
authoritative figure to

707
01:52:31.010 --> 01:52:37.299
guide the guy that the opinion to the virus itself, like people with.

708
01:52:37.540 --> 01:52:50.950
if I'm getting you correctly, people are no longer caring about their social interaction after the original pre-covid conventions are broken.

709
01:52:53.010 --> 01:52:54.729
I mean shint of that.

710
01:52:54.960 --> 01:52:58.049
My point is okay.

711
01:52:58.190 --> 01:53:04.130
Presuming, that's what you're getting at. I think it is a very crucial issue that

712
01:53:05.670 --> 01:53:09.630
the history in terms of sociology, I think, has really been broken.

713
01:53:09.750 --> 01:53:27.769
This has, in terms of social interaction, I think, Cope, it is a much more important. a much more important event compared to other important political events, such as the Ukrainian War, or perhaps the Trump and the Brexit, and everything.

714
01:53:28.110 --> 01:53:30.920
and the shint of, of course.

715
01:53:31.160 --> 01:53:36.739
So I think what is happening now is a general cultural shift from

716
01:53:37.010 --> 01:53:40.550
what Ingleheart talk about. There was

717
01:53:40.950 --> 01:53:54.199
survival versus self-

718
01:53:54.200 --> 01:54:12.069
a light gesture. That's the the festivity, and that's the older, older thing that you see as civilizations. And after that, after the Covid gives you this emotional shock and sharp decrease in the economic condition. You see a general attitude, swift towards survival values.

719
01:54:12.070 --> 01:54:31.069
That is importance on economics and sort of importance on safety. You're more important concerning about how you do. And I just want to keep my belly. I just want to survive the situation. So that's why I don't care about politeness. I don't care about how you feel about me. I just want to live my life out, and that's that's the

720
01:54:31.210 --> 01:54:34.889
from a sort of biological perspective.

721
01:54:35.030 --> 01:54:48.910
Your culture is culturally linked to your environment. We have your ecology. So that's how you that's why I think people are getting less or less concerned about their social etiquette and more concerned about

722
01:54:49.620 --> 01:54:52.820
you're living you only the back once.

723
01:54:52.880 --> 01:54:54.950
That's my thoughts. Thank you for a question.

724
01:54:56.260 --> 01:55:02.640
Well, we're in the enviable but unfortunate position of having less than time.

725
01:55:02.990 --> 01:55:08.890
If you care to make a short comment, please. A very short question.

726
01:55:08.890 --> 01:55:33.310
Professor Williams, and to you? so we in the research community, 36. On alienation. During research, we had an idea to involve more countries in our study and to do this survey, and we had tried with through one of our members, to do this in Israel.

727
01:55:33.450 --> 01:55:55.820
And more than one attack there. There were at least 2, I believe. Yeah, yeah. And then we tried. We tried. We tried. So the first way was always was already going to to end, and we had about 36, so many people and 36 Israeli and 8 are at respondents.

728
01:55:55.820 --> 01:56:11.210
and then we found inspiration. Israeli. yeah, yeah. But we were interested in the difference between the reaction experiences of Israeli and

729
01:56:11.210 --> 01:56:33.119
Then we had another person who we engage in this professor University again, you know, it was very, very, you know, weak response. And we are wondering why. So this is one of the countries that we got most difficulties, you know to get. And we didn't succeed to have a

730
01:56:33.120 --> 01:56:37.020
sample. The combination he wants.

731
01:56:37.720 --> 01:56:47.390
Yeah, we just had a survey that we did in several countries. We had 8 countries

732
01:56:47.390 --> 01:57:11.709
in China, in Italy and Bulgaria, in Germany. So we tried all the countries, but in Israel we couldn't succeed. So what was the difference with this situation. We simply didn't. We simply didn't obtain statistically significant.

733
01:57:11.960 --> 01:57:13.970
Then you can.

734
01:57:14.840 --> 01:57:24.579
 I don't know why people did not answer that particular survey, but I can tell you that during Covid something really interesting happened in Israel.

735
01:57:24.760 --> 01:57:28.100
 and and that is.

736
01:57:28.230 --> 01:57:40.210
there were new alliances that were created. The new alliances were between. The Government was extremely oppressive in its authoritarian efforts

737
01:57:40.300 --> 01:57:42.780
to push people into vaccination

738
01:57:43.140 --> 01:57:44.760
super aggressive.

739
01:57:44.950 --> 01:57:48.360
and there were a lot of lines that were circulating

740
01:57:48.420 --> 01:58:01.159
very extreme verification that was created. And then the new alliances that were created during Covid were between people who did not want to get vaccinated. They were mostly liberal left.

741
01:58:01.720 --> 01:58:06.460
but also ultra orthodox. and Arabs and Palestinians.

742
01:58:06.850 --> 01:58:19.769
They've all kind of created a new and alliance that normally you would not expect. So the la Nation was not according to the traditional camps that we usually have in Israel.

743
01:58:20.070 --> 01:58:43.090
It was like like an old, old borders were like melted the new alliances and camps were created. But there was. There was huge, huge alienation between those who supported the Government's actions from the left and from the right, because it was not in the way it worked in the Us. Where the left was provoc. The nation and the Republicans were against it.

744
01:58:43.940 --> 01:58:49.910
So it was a huge verification between those who supported the Government's action and against it.

745
01:58:50.070 --> 01:58:59.169
then, later on, we now have a new government that is created like it's going back to the former alienation

746
01:58:59.250 --> 01:59:11.370
that we have them. With that we're all familiar with. But during Covid it was a very different situation. I don't know why you could not circulate that. I think there was a lot of hate and emotitude during the time

747
01:59:11.690 --> 01:59:25.249
due to the Government's action, so people maybe did not want to cooperate. But maybe it was just the particular people who tried to circulate the surveys. Maybe it was them I don't know.

748
01:59:25.500 --> 01:59:28.279
So we

749
01:59:43.620 --> 01:59:52.759
yeah, there was something very special.

750
01:59:53.060 --> 02:00:09.859
but it was really for and against the lies of the Government that tried to push people into love.

751
02:00:10.950 --> 02:00:14.100
and very, very special.

752
02:00:14.410 --> 02:00:28.320
I I think it's fair to say we have to. We've only got about 30 min over our limit here, so there's lots of things to discuss.

753
02:00:28.750 --> 02:00:43.549
One of the questions that Sylvia we also brought up, and perhaps It is true that our samples in all these countries, you know, was very biased, because most of the people who answered were women.

754
02:00:43.610 --> 02:00:51.339
And it is really very interesting. So and we, perhaps when we see this phenomena in all these studies, maybe there is something here

755
02:00:51.740 --> 02:01:12.180
that deserves to be studied. So why, exactly, women were more eager to express their no feelings and experiences, and men were not so apparently disposed to, you know, questionnaires and

756
02:01:12.210 --> 02:01:18.849
maybe other types of actions. So this is an interesting phenomenon.

757
02:01:18.980 --> 02:01:48.830
I'm 36 members of this survey. So we will have a Zoom Meeting soon after the Congress to consider further. what exactly we're going to do because we are planning a publication on the the experiences during the COVID-19 pandemic of our two-six. And so everybody. Then we will be in to participate in this morning that we want to

758
02:01:49.190 --> 02:01:53.089
reduce and cover as many countries as possible.

759
02:01:54.480 --> 02:01:56.689
So it a reflection.

760
02:01:57.260 --> 02:02:00.980
Thank you very much for your presentation.

761
02:02:01.110 --> 02:02:19.050
Okay, all I can say now is, thank you very much. We'll have to continue this conversation at the in some other venue at some other length, but we all are in contact with each other. Perhaps you could leave your contact information with me before you leave.

762
02:02:19.310 --> 02:02:30.370
thank you for your patience. Thank you for your time. Thank you for your your rich. presentations. I wish we could continue speaking, but we simply can.

763
02:02:30.390 --> 02:02:32.629
Thanks very much for the best.

764
02:02:33.500 --> 02:02:34.669
Silvia Pezzoli: Thank you.