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Commonly known as Sydney. Australian.

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So we start by acknowledging the traditional owners and custodians of the territories, the lions, the waterways of so-called Australia and Canada.

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We want to pay our respect to the elders past and present acknowledging First Nation people's shared experience and empathy of colonization.

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On their health, on their well-being, their families, kinship, networks, and communities.

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And we want to thank our indigenous colleagues who have come along to listen to our presentation today.

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So Karen and I came together. Disability scholars, but our relationship and our work really deep in through our commitment to intersectional and post colonial analysis.

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We are both driven by theorizing justice that does 2 things that first addresses violence that creates disability. But also justice that nurtures disability community disability justice.

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So today we're sharing early work on mapping out. Solid post-colonial.

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Collective justice. We do this by digging into the common roots of oppression and violence experienced by diverse women with disabilities and indigenous women in States.

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Here's our reference. For this we're presenting a book chapter that's gonna come out in 2024.

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So in this paper we explore stigmatization as a form of targeted disablement. Of indigenous black racialized women, women with disabilities, and 2 LGBTQI people within separate colonial context.

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We argue that stigmatization works as a form of biopolitical power used by cellular colonial states.

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In a way that creates, maintains, justifies environments in which gendered violence against certain, women.

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Is likely normalized and even expected.

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We also know that the stigmatization process is one of it's a political struggle.

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Seeing it as a political struggle is important because it opens up possibilities for broad based coalitions against gender violence.

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So we start by our first composite story, a story that transports us to Chiotaki, also known as Montreal.

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It's Saturday, 3 am. Trying to calm her down. She's angry, she's yelling, she's screaming.

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She's bleeding from the head. The cops have her surrounded. She's bleeding from the head. The cops have her surrounded.

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They are yelling back. Rose keeps yelling back. And she collapses. The police pick her up and put her in the van.

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And take her back to the police. Station. She's charged with drunk and disorderly conduct.

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Historically, marginalized women, especially black, indigenous women, women, women of color, women with disabilities, queer to spirit trans women face increased rates of violent victimization both out in public like the story we just read.

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But also within the intimacies of our home. Global research constantly demonstrates that despite targeted efforts The forms, the types and the frequency of violence that these groups experience remain unchanged and in some instances have only become more intensified, more prevalent.

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Particularly for young women of color. On this slide, we look at 2, we link to 2 public inquiries in Canada and Australia respectively, one that looks at violence against Indigenous women and girls in Canada.

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The other one looking at violence against disabled people.

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So this leads us to 2 guiding questions. To understand the ways in which it could become possible to work in frames of disability justice.

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Within our settler polio context, the first question is what are the conditions that make gender violence.

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The first question is what are the conditions that make gender violence pervasive, especially against this. The first question is what are the conditions that make gender violence pervasive, especially against historically marginalized women?

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And it's pervasive across geographical, political, socio-cultural, cellular, colonial context.

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And second, how is gender violence sustained across sets of colonial temporal spatial contacts, even though It's sustained unevenly.

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So to answer these questions. We start at the nextus of disability and gendered violence in several colonial contexts.

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First, experiences of disabilities are intertwined with those of gendered violence. On the one hand, women with disabilities globally report higher incidence of gender violence.

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And gendered violence, especially when survivors do not receive the care that they need, the supports that they need.

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Leads to long term disability. In Australia, for example, researchers have documented that indigenous women are 60 times, 69 times more likely to acquire permanent and ongoing disability because of direct forms of violence.

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In turn, indigenous black racialized women who live with a disability are either denied care or not treated with appropriate supports and healthcare with devastating consequences for the long term health, safety and ontological security across the life course.

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So. We situate gendered violence in historical and continuous processes of disabledment in setting, these processes of disablement are those of exclusion and marginalization of certain bodies that are deemed are less than.

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So what we see and is documented, it's gender violence. In separate criminal states function as a technology of racial and patriarchal control that comes together with other forms of direct and I indirect violence in ways that disable and deplete large group of women.

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Post-colonial and decolonial feminists have well articulated the gender dynamics of settlers colonial violence.

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Within Seth or Colonial, contact specific forms of violence are central to maintain and deepen power.

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Regimes of governing First Nation bodies, mind, soul and lens were central to the enterprise of empire.

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And have expended to the control of groups that threaten white supremacy.

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And as Evelyn Nagano Glenn wrote in 2,015, the settler colonial expansion and wealth accumulation depends on Simultaneous processes of elimination and exploitation that create different logics of population management.

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And these logics structure race, gender, class relations. What's important is that these logics of elimination and exploitation are gendered.

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On the one hand, set settler clonal power have invested and continue to do so. In controlling in and restricting reproductive power of indigenous and disabled women.

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But also Racialize women's bodies are used in the sense of utilized, exploited, depleted.

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In order to maintain white supremacy. They, they're in order to clean, to do care work, menial work.

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And they are frame as vessels of pleasure. Together these dynamics lead to the stigmatization of indigenous racialized and disabled women as dirty as deviant female forms.

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They're unfit for womenhood, unfit for mothering the nation. And it makes them target for patriarchal violence.

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So fitness, this idea of being unfit, this idea of fitness is, really embedded in logics of eugenics.

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Right. Eugenics is, a discourse of scientific racism, scientific ableism.

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That. That sustain the separate colonial state and white supremacy.

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So disability was mobilized as a core colonial construct used to evaluate, to hierarchy, to exclude.

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To mark out, to make object. Bodies and minds in the service of imperialism, white supremacy, and global capitalism.

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It was used to ensure the sociopolitical death of indigenous people within First Nation lands, the exclusion of racialized others at the border.

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And to secure the disappearance of disability and its invisibility within the newly formed separate colonial state.

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We want to emphasize that covered forms of eugenics remain largely in place today in Canada and Australia and other contexts.

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Where new statistical measures of production productive value reinforce the exclusion of racialized, disabled people.

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That brings us to our second story. Asia lived with Down syndrome and lived with her parents until the most recent passing of her mother.

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Her final surviving parent. The family was from former Yugoslavia and fled the war as refugees.

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Ajah doesn't remember much from the time at all. She had just started school. Her elder siblings, however, often recalled their escape and their family's rejection of their refugee status to Australia because of Asia's disability.

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After her mother's death is just sibling. Could not take her into their own homes because they did not have the means to enable an accessible coll living arrangement with her.

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She was moved into a group home where there was 4 other cool residents, 3 men and one woman. From the outset, none of the requests were considered and as a result there were huge issues around Asia safety and well-being and ethno-cultural support as a secular both Bosnia and Muslim refugee

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family. For example, her siblings live more than 90 min away, making it difficult to check on her regularly.

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And the move was so far from her childhood family that she had to change healthcare provider, rebuild new relationship of trust, which was never guaranteed.

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And finally, the housing situation was dire. There was no privacy. No locks on bedrooms. The bathrooms were shared and often staff and some of the housemaids would force their way into the bathroom when she was showering.

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I just siblings became disrupt and after a while they noticed that Asia was showing early states. At early sites of pregnancy.

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When they reported it to the care service responsible for managing the housing situation, they stated that Asia must be involved in one of the other residents.

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There could be no other explanation. Isja's family also noted that she became completely withdrawn, even frightened when they draw her near for greetings.

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The family then reported it to the police, which was never investigated, never taken seriously despite the family's efforts.

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There is no other option to enable Asia to move into a new house. Because the wait lists were so long.

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Asia was isolated on so many fronts and lived in fear for her safety and well-being consistently.

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As we went as we read stories of violence experienced by indigenous and disabled women. We notice that large groups of women are made disabled.

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Through stigmatization, which makes them invisible, disposable. Marginalized. Stigma refers to the negative label imposed on human difference.

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It carries the connotation of being less than and usually can be internalized by those who carry it.

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In the literature, the relationship between stigma and gendered violence is well documented. On the one hand women who are stigmatized within their community due to social labels such as disability or race or indigenous status please increase rates of gendered violence.

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Violence is imposed as a consequence of being deviant of gender norms. But also survivors of gendered violence.

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And their children are often ostracized from their families and communities due to the stigma associated with gendered violence.

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So if we take this together, these reciprocal dynamics, we can see how historically marchized groups, those who carry that social stigma.

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Are more likely to experience gendered violence and then more likely to experience exclusion and also internet internalized feelings of shame, low self worth.

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That create Bears to disclosure to help seek gain and denial of opportunities to fully participate in society.

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In recent years, critical sociologists have revisited stigmat structural power. For example, link and fill in particular that stigma is a form of power that serves the end of dominant groups.

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In order to explore, control, exclude. And for, Tyler, stigma power is embedded in dynamics of colonialism and global capitalism.

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Or settlers exert physical violence to mark certain bodies. With the aim to categorize, exploit this place, destroy populations.

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So stigmatization within settler colonial states creates and justify disabling environments. Right?

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Because there's this courses that these people deserve it. These people are less than these people. Are not worth as much.

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It creates physical environments where, spaces where justice is suspended as well as social political economic exclusion and visibility.

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I'm just wrapping up. I'm just gonna finish. With this slide.

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I'm not gonna have time to go into the mobilization around stigma that we've noticed in Canada particularly.

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But we think that Seeing stigmatization as a structure of disable disablement opens up possibilities for broad based coalitions and creating new gendered identities.

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That will focus on self-determination and security. Okay, I'm out of time.

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Thank you so much and we'll have time for questions later. Thank you.

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Thank you so much. To Valerie Carl Mason and Clotty de Paris Chartier.

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Very appreciated. Thank you for that really interesting presentation on stigma as structure of disablement towards collective justice.

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So I did not introduce myself. I'm Melanie Heath. I'm the outgoing president of RC 32 so I'm here today for salon wasn't able to be here Okay, so.

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Let's see. Waiting, do you, are you, are you ready now to?

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Okay, wonderful. Do you have a PowerPoint? Great.

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Okay.

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See here.

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There we go. We want that. See.

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So.

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Oh yeah. Hello everyone, this is Wephone. I'm from Australian National University and I'm currently an honor student doing gender, sexuality, and cultural studies.

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Here's a research added in my undergraduate stage as part of my research. It's about queer men's sexuality and identity construction.

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In Australia.

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So here's a topic online. So first I will give a brief introduction and about my research scene and the methodology and then I will present my 3 key findings around.

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A security, sexuality and some VDSM. Behavious.

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So I did it research because I'm aware that historically men are Oh, I guess I can't.

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Okay, that's okay. Okay. Generally considered as section that is always ready to have sex. And Homo's sexual memes, gay men are strategically assumed to be hyposexual.

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Some tremendous service also described men as being dominated and oppressive in sexual relationships. Well, there are many existing studies examining men's sexuality, masculinity and sexual behavior.

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Most of them centered around heterosexual and homosexual men and as a non-normative non-normative key male identities and sexual practice for me on the study.

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So my research aims to contribute new knowledge to them feel therefore focus on the sexuality and identity construction.

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Of some males who self-identify as non-normative and are less baseball in the LGBTQ are a community.

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By contacting semester interviews with 8 sexual minority men residing in Australia. And a nice things their experience and opinions.

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Our research shows that men who are in the minority tend to think deeply and uniquely about their sexual self queer identity as a Saudi, distinguishing from the mainstream sexual culture or 3 types.

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So my research many explores asexual pansexual and cross-stressing cost players, cross-player men showing that they are unique ways of understanding the parking sex and constructing the Monopes male identity and here's my research question.

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How do a young man who identified as part of a sexual minority group understand the meaning of sex and sexual practices?

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How does the understanding and sexual practice contribute to the personal and or social identity construction?

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So here just a very brief introduction of the concept of queer sexuality because you might research it I don't only intend to explore sex but also including Zia like secure relationships, your source fillings body values.

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Beliefs and their sense of gender.

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Methodology so my research project is designed as a quality creative interview study. As the long interview is one of the most powerful methods in the creative research this measure that can take us into the mental world of the individual to a glimpse.

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Z the categories and the logic by which he or she sees the word by delivering participants researchers are better to better able to collect in depth data.

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For further analytics and just get a better understanding of a target sample, just this method is better than other way such as survey observation.

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In addition, giving that personal instructional and social conception often make it completely too conduct sexuality research.

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That's for some researchers proposed that in-depth interviews, maybe the idea or research measure to employ as some participants may be more comfortable to talk about the sensitive topics such as love and sexual experiences as I conduct interviews.

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And I try to recruit some Zana males at birth. Who are self identified as section minorities or gender queer.

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I eventually finds 8 participants who are aged around 18 to 35 and they can communicate with in Chinese or English that's it's convenient to talk with me and also they are happy to give give informed consent.

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And I try to recruit them in my own social network in different chat groups or my friends. Or or some on the committee I'm a member of an active meeting that's this research is an insider research.

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And I did this research between A and October, 2,021.

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Oh, I'm August, in November, 21.

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So my inside outside our precision of cross shapes is Research as an insider it means I'm a friend a member of some communities and I can speak.

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We in our native language and as an outsider it means and I'm a biological female I'm a researcher also a stranger to some participants and this incident also the precision helps me to get more data.

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And brought them my target group. I also made some limitations at that time I experienced lockdown in Canberra and very tight. I experienced lockdown in Canberra and very tight timeline.

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So eventually I don't just do research about a very tight timeline. So eventually I don't just do research about a very specific group but instead I don't just do research about a very specific group but instead do research about a very specific group but instead they are a different subproofs about a very specific group but instead they are different

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subgroup but instead they are different subgroup subgroups of Korean men during my research and then my relationships like this.

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So first I will say something about the asexual people so asexual just means their sexual preference or interest or the desire is nope or just at a very low Level.

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So, here are just some quotes from my. Interviews, yeah.

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So they are very cl serious in genocide as proprietary that the agenda is socially constructed and as well as a sexual key.

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Our society is constructed as a sector society where asexual people seem to be a bit. No, no, TV.

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However, my eighth participants expressed their very unique ideas about how do they understand themselves and how do they understand their position in this society.

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Don't think Sex is a very important part of the mentality or they should be constructed as a or they should be constructed as a homosexuality or they should be constructed as a homosexual person in society and it contributes some very interesting quotes about how do they understand.

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Themselves and the Ace group.

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Oh. So in general my findings and discussions around asexual men are something like a section maintain to question, challenge and release.

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Existing mainstream social and sexual norms and assumption around man. They're not always ready for sex and don't think sex is part of the island here and they don't think it's important for them to like boundaries other people or shows they are a good man.

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Their asexual identity and asexual life potentially on them in the naturalism naturalization of sexual attraction as a key part of one's identity and also they try to bind themselves from traditional masculinity ideology and the construct they are unique may identity their way.

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The pansexual key. So pacity of cross doesn't mean people are attracted to the pens, it means their Chuck it to some non-binary genders, not the limit just limited to bisexuality.

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So in my research there are quite a few hosexual people, they could, some of them ISIS gender male, some of them are non-binary and for them their sexual practice are quite diverse.

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And very the amount of the sex practice could be a lot and this type of sex practice could be very meaningful to contribute to the identity, exploration and also their thinking and rethinkings of our societies.

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So DERRY is a Interviews I noticed that my pansexual participant did not bring up the idea that sex is only driving by the harmonies or maintaining in intimate relationships instead of 10 to view or sex as a meaningful part in their ideal self.

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And gender career identity construction. Just like some pills here. Like for example, a pansexual man who is exploring his gender career identity.

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He decided to break up relationships with his. Girlfriend and then if you decide you to try to find more casual sex with people with diverse gender because he's 10 curious about about this and and he saw the diverse Sex practice is helpful for him to be open to considering his gender identity.

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And as a pansexual piece, for example, and then binary trans participant, they thought that Like having sex practice with other people who are non-binary or trans could help help them to reduce the feelings of disconnection of the body and mind and also try to strengthen their own identity transformation.

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So in, it is a bit in summary, I find that some pansexual people tend to view sex and meaningful part in the idea of self and gender preoccupation for some of them having sex with people of diverse diverse gender identities could help them to rethink diverse gender identities could help them to rethink

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explore. And discover their own gender rules. For some nonbinary people having sex with others of similar gender identity is helpful in dismissing their body mind disconnection of this satisfaction as stressing their own query identity.

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So for them it is fine that sex is not just for phone or for some kind of relationships but it More broadly, it is good for them to think of themselves, for your community, entities and our society.

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So it's very good. I still have what to say, but they didn't really make a lot of slides.

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So my other findings about some Cross-using cost players, cost flaming people who dress up like as a fictional purpose and some Costa players say identified as a queer or cross-dressers.

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And some of my participants are queer cost players. They sometimes dress up and role-play as fictional characters during this process you could experience gender fluidity and of clarity of gender identities.

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Having sexual practises where they cause play could help them to discover the idea of gender roles. Autosexuality or fictional sex sexuality.

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Oh, sorry. I feel a bit dizzy because of I'm like, like for example, some of them may do must stupid while they dressing up like girls and they have sexual fitness of themselves which is in line with the concept of autosexual.

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Which is quite interesting because for them the masterpiece is not owning for biological farm but also for fantasy every thinking of the idea itself.

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And for So BSM staff. So we used to using BFS activities like Activities like for experience power and powerness powerlessness or feeling of the Strength.

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Oh, sorry. Oh. Maybe sit down. Yeah, yeah, so I just feel easy and I can see the screen well.

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Yeah, yeah, sorry. So I have to quickly finish this and sorry I can't face all of them so I try best to finish so for BDSM it just is it's also a way for them to explore their ideal self and When you think of the thing

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And the release of the traditional General Switch types of male ideology is it could be various submissive and show other aspects of them to their sex partners.

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So I hope my findings could be nowhere and could have some inspirations to the future.

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And yet at least and thank you for Licity.

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Yes, I'm quite all weird, so not just to make

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To your head for free.

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So.

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Thank you so much for that very interesting presentation and wonderful research that you've done. Wastling All right, so.

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Let's, we have our final presentation now which is Raquel Lautrec. Okay.

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Here we go. Sorry.

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Okay, let's see here. Sorry about this. Let's see. I wanna get back to them.

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Oh, so there's our acknowledgement. Okay.

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Rickel, do you want to share your screen?

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Yep.

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Okay, so I don't know

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There we go. Let me put you on speaker. Okay.

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Oh. I can see my, yeah, thank you. Okay. Thank you.

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Oh, brother, okay.

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Are you seeing my presentation? Yeah.

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We can see, yes, we can see your presentation. I'm just trying to figure out view options.

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Let's see. Hang on a second here. I'm trying to get you on speaker.

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Here, side by side speaker, there we go. OK, yes, we're good. Thank you.

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Sorry for that.

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Thank you. Well, hello everyone. And I'm delighted to be able to tell here about my research.

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I would like to thank the organization for allowing me to be part of this Congress as well as to the other presenter that have already spoken.

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And Finally, I would like to also thanks the people who. I've literally at them in Venice.

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This is him. My, a presentation and my conference paper is title and intersectional perspective in general roles in sexuality and care of going with functional diversity.

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And I would like to start by and the concept of as the understanding of this concept, it would be essential for this presentation.

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Okay. And this are the contents I will be covering on this presentation.

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Okay. Avelation, er, could be understood as certain that this is need the severity of the norm.

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They severity of those who see a suspected more perspective. And I won't and communicated as everyone does.

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This means that physical and social reality has been And that's producing institution in structure and power and domination relation as well.

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As we can see in the inmate. It's in that the numbers along different realities to be at encompass.

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However, what it really does is at or comfort everything that escape it. And that's in one way or another is not inside the normal.

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Okay, and this chart my name is and science theize how aviation and gender interact with the care and disability of woman with.

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Sorry with Karen's equality and woman with disability. And when the on the one hand, do to how have Lacing generated disability is seen as something undesirable.

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That a or even tried it that must go to explain with the a personal tragedy theory. On the other hand, Patricia is a date at an accent of operation against woman with lets.

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To overlap in discrimination. That's a This has a lot of to do with how traditionally if you may sexuality.

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And pleasure has been surrogate to men's sexuality and pleasure and also of course with the initialization and infantilization of people with disabilities.

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Which means a seen, then, as sexual, even they have never sprayed it as such.

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Okay, as a peer mentioned in people with disability, Sexuality is not a problem. That is not a topic or is a topic that is considered a problem.

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It's not often Tolkiena-val nor, this appeared in mainstream cultural representation something sometimes not even in the not so well known walls.

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So an example of this, there's at the series on the fields that appear in Here I'm with Garcia, in his leaded book.

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Some of them. They may tell about, er, me before you, into you or the famous serious sex education.

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In all of them with the times or. Comes for sexual relations between the protagonist, the same Fethullah and it reduces it to a simple This will not happen in any room comedy that comes to our minds.

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It only happens because they these are sex is 10 of people with functional diversity.

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All of these converts in the concept of intersectionality. In which in connection to the exit that are bear here we call a DERRY capital.

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Do it to the historic importance and how it is a that woman who have constantly a face right rendered gender roles.

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This mean that theetic capital will be questioned due to how important disability has become in this context.

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And the following slides or the of your days, they have their shared where this is still ongoing. As is part of the doctoral test I am currently working on.

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And the first objective is to share the role that care and pleasure playing the life of Koma with disabilities and how they are in the with the particular situation they confront.

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The most different situation in which various opportunities and bias and overlap sexuality of women with disabilities. And also the last one looking to Hawaii gender performances interact with woman with disabilities and what implication does it have in the version of the

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And this will be the preliminary methodology. Also like, and which may undergo change depending on the requirement of the research.

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I propose a quality methodology based on in deep interviews to John Woman with disabilities between age of 18 and 55.

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And also a another approach to qualitative research qualitative methodology called be photo voice of these new technique, that proms the use of.

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And photos to a that's allowed to a closer look at daily reality of young woman with disabilities.

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Finally, would like to thank you again for your attention and interest and invite you to chat at the end of this panel in case there's any doubt or anything that have not been fully resolved anyway.

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Here you have my address. And thank you very much.

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Hello? Wonderful. So thank you all for these. Wonderful presentations.

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It turns out that they fit together very nicely rather than gender inequality. I think this is more about intersectionality, I think this is more about intersectionality and sexuality.

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Today, which was wonderful. The 3 papers really fit together nicely. So we have lots of time now for some good discussion.

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So do we have any questions?

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Either you can come up here. We have some questions. Great. Okay, it looks like we have a question here.

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See, so we'd love to hear how your research goes ahead. That's for Riccal.

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That's great. Yeah, we're looking forward to hearing more. Are there some questions from the floor?

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Or from any of the speakers? Okay, I see Matthew. Matthew, please go ahead.

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Hi. Thanks very much to the speakers. My question is to Karen and Valerie.

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I appreciate it. The direction of your work and the. Engagement with the work of image and Tyler.

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He's very respected critical theorist in the UK and That seems very Useful.

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It occurred to me that you might I, well, I don't know if you've, engaged at all with the work of Jasmine who are in her work the right to main.

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Which is also about social processes of disable man but my question really is about approaching issues of.

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The effects of colonialism. And particularly thinking about the effects on indigenous populations. And I just felt that your analysis what you presented it seems to be all about the colonial processes and the racism.

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And Kind of presenting that as responsible for this gendered violence. But don't we also need to know what is the culture of indigenous people?

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In order to discuss that so My question is sort of do you have a kind of body of literature?

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That you're that you're using to kind of have an understanding of what was pre-colonial.

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What is perhaps contemporary. Indigenous culture. And I don't know for me this kind of relates to broader issues in house or sociology and other disciplines are grappling with the D colonial.

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Critique because it seems to me that quite often researchers in the west are kind of putting a lot of emphasis on the the problems with colonial processes.

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But it's kind of implied that there was something better before the colonial. But it seems to me that methodologically that also needs to be discussed and kind of you know, researched and all that or that needs to be some kind of, framework of understanding that so That's I hope that makes sense as a

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question.

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Thank you, Matthew. I'll let Valerie. After that.

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Valerie, do you wanna answer that or do you want me to?

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Go ahead. Thank you.

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Okay, Karen here. Well, I think one thing that we have to be really, careful about, I mean, first of all,

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I mean, one of the things about the whole SETLER colonial project was actually to wipe out the possibility.

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Of mapping back and tracking. Indigenous culture in the settler colonial. Context and that's why as Patrick Wolf argues There's an entire project of inimation.

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And this process of elimination is an elimination of, indigenous peoples, their way of life, their attachment to land.

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Their entire existence so if we think about the Australians that look colonial project you know we're in this very.

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Moment where we're actually undertaking or we are putting to Parliament a constitutional process of reform to ensure that indigenous people have some level of access to power which has been designed.

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To, which has been totally denied. Constitutionally under this fiction of Teranelius.

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So, and we recently had, in terms of spatial elimination, even though, you know, we have a number of protected sites.

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We recently had one of the world's biggest mining companies go in and blow up. And indigenous historical site that was protected.

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So I mean the whole settler colonial project and to eliminate Indigenous peoples. And the possibility of indigenous continuity.

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Even though indigenous peoples had survived. And there was severe breaks and disruptions to that culture.

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To. I mean people are starting to track back people are starting to have build the historical record around that and that's really for indigenous people to do it's not really for settlers such as Valerie and myself to do.

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Our role really is to be conscious of our implicitness in the kind of settlers current colonial violence that's been reproduced and to be aware of that as settlers as researchers and our everyday political ethic.

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So, Yeah, it's not our place to comment on, what was indigenous culture before.

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What's not that's really for indigenous people to discuss, but we do need to recognize the kind of violence and you know as Patrick Wolf argues, in particular Bronwyn Carson.

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I don't know if you Okay to, the indigenous panels throughout, even thinking, the, thematic one which I presented on with Bronwyn Castle will lead.

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About in equality in Australia and the settler colonial project in Australia what that actually means you know indigenous scholars are building this knowledge themselves and you know that's where we need to go back to

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I'm not sure I answer the question, but I don't think we're in a position to.

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Speak for or on behalf of indigenous people and set the colonial context. Or we can talk about is the violence of settler colonialism and our role in maintaining that violence as a process of

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I briefly respond.

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Sure. Yes, go ahead.

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Yeah, I certainly wasn't suggesting that you should speak for, indigenous people.

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I think what I was suggesting was that methodologically that kind of work would be part of the literature review.

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So. So, you know, Some it just seems to me that some some kind of view of what indigenous culture is would you know, could be relevant.

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Or if you want to go down the line of argument of what you've just said. If the argument is it is impossible to know that because it was destroyed by colonialism which you know that's a fair argument.

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Then that would also be significant, right? That would be part of the framework that So kind of to say, you know, we don't know.

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What previous Culture was. But if it. It just seems to me that if the whole, thrust of the analysis is that colonialism is to blame for this this gender violence then to not have any kind of statement about the indigenous culture or the pre-colonial.

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Seems a kind of missing piece.

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Yeah, so one thing that I think is the thing that I have a problem with your question is you're assuming that violence against Indigenous women is only performed by within Indigenous communities.

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No, not so.

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But actually that's what it appears like as a question. And Yeah, I don't think you know as settlers we you know We have to be invited in to understand this history of settlers of pre-indigenous culture and that's really for them to answer.

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But yes, we're in, we do undertake. Engagement with indigenous people and indigenous colleagues and what you know we've written extensively with our indigenous colleague.

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So, but I think one of the, you know, things about maintaining settler colonialism.

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Is you know is we talk about Western science. And we talk about aspects of epistemology and ontology and methodology as a way to maintain the power of Western science but really you know as an anti you know being working from a post-colonial anti-racist practice, you know.

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Our role really is to facilitate or not to facilitate but really to think about what structures exist and you know how how can we Think about disability forms of justice that not just celebrate disability but acknowledge the outcome of disability of different forms of violence within the settlers colonial context and how that's particularly racialized.

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And, and you know, that, is intergenerational or it's historical.

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And settler colonialism is totally implicated. In that and you know, I don't, I don't know.

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I'm not an insider. I don't have that historical knowledge for Indigenous culture. And, that's not the project that we're looking at and I don't want to get caught up in about you know western methodologies to understand indigenous culture i think we need indigenous methodologies to

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understand indigenous culture.

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Thank you both. Okay, so we have I have a question for Raquel if we don't have any other questions for Raquel if we don't have any other questions in the audience at this point.

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We don't have any other questions in the audience at this point. We don't have any other questions in the audience at this point. Okay, we have one question. Okay.

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And then we have a question in the audience at this point. OK, we have one question. OK. And then we have a question here. So we'll do all 3 questions.

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Rakal, I wanted to just ask you if you could talk a little bit about the photo voice aspect of this project that you're proposing and how you could talk a little bit about the photo voice aspect of this project that you're proposing and how you feel about the photo voice aspect of this project that you're proposing and how you feel that, how is that going to

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enhance or shine light on your research objectives? In your view. So I'd love to hear that.

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And then let me give it. Let me give. And actually. Yeah, and I'll read the question after you finish.

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So I have the same question for Bucket and for Wi-Fi. So I have the same question for Bucket and for Wi-Fi, which is you both are looking at 18 to 35 age group and so I'm curious about why that choice of 18 to 35 year olds and how that kind

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of informs the project. Why you're specifically interested in that. Group and then Dr. Eli also wanted to know when you talk about care are you talking about care in the direction of disabled women or also the care that disabled women do for people around them.

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So kind of what is the direction of the care that you're looking at and if you could spell that out a little bit.

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Okay, and then we do have a question from Elaria who says, hi, lovely set of presentations.

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I have a question for Valerie and Karen. I can see the potential for coalition politics in your argument and approach.

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But I was wondering how you think this could be translated into everyday politics amongst survivors of violence. And one with disability.

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I can think of multiple forms of resistance that might emerge amongst survivors of GBB who might perceive your argument as further stigmatizing and also against amongst disability activists who might question this extension of the concept of disability.

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Have you encountered and or navigated any of these challenges? And then Valerie is just sharing here also the final report of the National Inquiry on Missing and Murdered Indigenous women and girls in Canada that explains.

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From indigenous knowages. How colonialism fosters gender violence. So that is a, up for all of you to see.

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So, Raquel, do you want to start and then we'll give it over to Valerie and Karen?

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Yeah, thank you for the question. Okay, the first one question is about for the voice is what I say say before it's at least a different methodology based on taking a photo.

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And then the participant. Great a sentence that the res out that is pressed a well what they want to show or with the this photo.

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For the boys is important to me in this research because this allow to And so the reality of the participant and also in disabilities I think it would be a good option.

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And because not everybody have the possibility to see to communicate with others and photos would be a way to communicate.

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And in all the sense. Of the work. I know if I answer to the question of you want to to know more about the methodologies.

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Specifically. Okay.

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So that answers my question. Thank you. I just wanted to hear a little bit more about your thoughts about how that, contributes overall to your your research project so thank you.

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Thank you. And also the other question related to the age group. And for me, Essentially, I choose the 8 because it's better to know how woman a who young woman disability One with disabilities.

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ER, I mean, society and also with the collective imaginary with then it's important to talk about.

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If a woman people have a problem with disabilities and also with they already capital.

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For this a group of 8 is more important to talk about that. It's not related about.

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Methodology criteria but is more related to whole young people can talk about done and how a contrary representation. Well, motivate this in this research.

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I'm also about care. I think. Care is a complex comfort and as you say. And it's abidirectional, a study.

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That's it. Who? Well, the woman with Sorry for my English.

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I, you are nervous tonight and that is difficult to me. And to talk. Personally, card involved donation in the direction to and people who care of woman with disabilities and also.

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Who, how the woman with disabilities care of other people like her child, her family.

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Thank you.

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Mackell, your English is excellent. So please don't apologize. Valerie and Karen, would you like to?

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To answer the questions.

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Yeah, you go first. And

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Thank you Lena for the great question. I think, Ela, Elaria, thank you for the great question.

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I think that's really important to challenge us on these. Concepts. So the example that, We dive into our chapter and then I'm.

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Quite familiar with and involved with. Is related to, visibility and indigenous resistance against Medical Aid and Dying in Canada.

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The Canadian government has been expending the legislation on medical assistance in dying where people with disabilities with no foreseeable death.

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I can access medical aid and dying and we see more and more reports and stories of people accessing medical aid and dying.

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Because they don't have the supports to live a good life. So they live in people with disabilities, indigenous people, live in poverty, live with inadequate, unsafe housing.

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All that to say that.

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They are they are calling out. The they are calling out systematic the systemic stigmatization of people with disabilities of indigenous people that justifies really terrible social assistance, terrible living conditions that is pervasive.

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In different communities in Canada and for using among across provinces in Canada and for visiting among across provinces in Canada.

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I hope that

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So here I'm talking about structural violence and not necessarily about gender violence, but we also know that the link between structural violence and gender violence are very strong.

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So again, people that live in conditions where there are less options. Are more likely to experience gendered violence.

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I hope that gives a bit of an example of how that works in everyday politics. And I know Karen also as an example.

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The other thing that I just want to quickly talk about is how question the extension of the concept of disability.

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Black. In indigenous people of color and I speak from Canadian experience again so in my work I work also as a as a disability activist.

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We've again and again and again black people, racialized people refuse the identity of being disabled. So So the concept of disability is yet not really accepted across different social groups.

335
01:02:44.000 --> 01:02:58.000
The people that have been able to claim disability pride are usually historically white people, middle-class people, especially wheelchair users.

336
01:02:58.000 --> 01:03:07.000
So I'm referring a little bit to just be a PR, I think, earlier the other commenter had mentioned her and we do engage with her work significantly.

337
01:03:07.000 --> 01:03:19.000
So I think expanding this ability to really see how it is processes of disable man. So the disability that Just like Hacker was explaining, disability is not a personal tragedy.

338
01:03:19.000 --> 01:03:37.000
It is not part of us. It is not what it is not a problem within me but it is that it's the social environment it's society that excludes us that that determines that bodies like us are not normal.

339
01:03:37.000 --> 01:03:52.000
I think that can open up. Of coalition because then it's not a personal identity but it is a process of structural violence in which we are part of.

340
01:03:52.000 --> 01:04:01.000
We do work, we do work with women who have traumatic brain injury as a result of gender violence.

341
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And again, they struggle with the identity of being disabled. But they understand that they have been disabled by gendered violence, but they will not claim with pride disability.

342
01:04:14.000 --> 01:04:23.000
So this is where I think we negotiate the tension. I hope that answers the question a little bit and I know Karen has an example to give as well.

343
01:04:23.000 --> 01:04:30.000
Well, and I think some of it really also is context dependent. So some of the work that I've done in places like Sri Lanka.

344
01:04:30.000 --> 01:04:36.000
You know, we've actually organized around the category of disability across communities. Who are, you know, no more than 2 kilometers apart.

345
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But actually because of the war I have never actually spoken to each other or had contact but with a post war what we've done is set up women's disability groups and then they've organized and come together and it's actually been a form of peace building around the category of disability.

346
01:04:54.000 --> 01:05:07.000
My Sri Lankan colleagues and I've written about that extensively and we have a number of publications and books a way in which gendered a violence.

347
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Through armed conflict. And the production of impairment and the stigmatization of that can be transformed as as a as a organizing and mobilizing.

348
01:05:25.000 --> 01:05:44.000
Practice around peace in everyday politics within the particularly within the global south. I've actually been working with Jessica and a number of, South Africans, who, and as many of you know, Black South African.

349
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As many of you know, South, Black South Africa has some of the highest rates of, violence and that again set my colonial context.

350
01:05:53.000 --> 01:06:09.000
And one of the things that we're particularly, I guess being discussing and thinking through is, also some of the issues around disability justice movements taking on this notion of intersectionality and erasing race.

351
01:06:09.000 --> 01:06:23.000
Class and other aspects. In that process as well. So how when we talk about an intersectional disability justice.

352
01:06:23.000 --> 01:06:31.000
You know intersectionality was a black women's you know, concept that comes out of their mobilizing.

353
01:06:31.000 --> 01:06:42.000
So how do we ensure that we don't erase race and you know ethnic minorities and stratification within the similar colonial context.

354
01:06:42.000 --> 01:06:52.000
In, you know, promoting this often white middle class ideal of what disability justice actually is.

355
01:06:52.000 --> 01:06:58.000
I think that's it for me.

356
01:06:58.000 --> 01:07:06.000
That's very helpful. Thank you so much.

357
01:07:06.000 --> 01:07:11.000
Yeah, so do we have any other questions?

358
01:07:11.000 --> 01:07:14.000
We have another quit. Yeah. We have another question from the floor. Do you want?

359
01:07:14.000 --> 01:07:23.000
Okay, yeah. Do you 2 want to, Valerie and Karen, do you want to talk to Valerie and Karen?

360
01:07:23.000 --> 01:07:31.000
Do you want to talk about the choice of age. Oh, I'm sorry.

361
01:07:31.000 --> 01:07:41.000
So a lot Would you like the question repeated? Yes.

362
01:07:41.000 --> 01:07:48.000
So it's just the same question I asked back out of which was why 18 to 35 age group.

363
01:07:48.000 --> 01:07:56.000
Why did you choose that age group? What was interesting about that.

364
01:07:56.000 --> 01:08:02.000
First I'm sorry I didn't give the practition. Finished because of I'm quite easy.

365
01:08:02.000 --> 01:08:14.000
Of yeah so so first I choose to do research about young adults it's because, I said conservation and also the possibility of finding the people.

366
01:08:14.000 --> 01:08:30.000
And actually at the beginning I didn't know how to limit the age. But when I interview people, I notice that like most people who are active in the different chat groups or among my friends, people who are under 35.

367
01:08:30.000 --> 01:08:44.000
Yeah, so then the reality just shaped the research through this way. I also noticed that there of course there should be some We are people who are men who are older.

368
01:08:44.000 --> 01:08:58.000
Been since they are more likely to be under representative or they are not as active as young young people who are in a neighborhood because like I said at the time cowboys that EXPERER looked down.

369
01:08:58.000 --> 01:09:10.000
It's not like I can meet people in person in some meet ups and he said I just tried to find people online so I think it's more about the like to actually offer the eyes, sisters who are younger.

370
01:09:10.000 --> 01:09:29.000
Yeah, and also I found that many young people who are off my similar page are more likely to work or make friends with me or John my research is also maybe about cover this tick source, So that's a C.

371
01:09:29.000 --> 01:09:42.000
Thank you. Alright, do we have any more questions from either the audience online or from our audience here?

372
01:09:42.000 --> 01:09:49.000
I'll come up.

373
01:09:49.000 --> 01:10:02.000
Well, I know that we only have 3 papers which means that we had lots of time for discussion. If there are no more questions, I think we can probably end it here.

374
01:10:02.000 --> 01:10:20.000
But I do want to thank all of our 3 speakers. I think we can probably end it here, but I do want to thank all of our 3 speakers for excellent presentations that I do really think fit well together.

375
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I'm looking forward to reading the chapter that Valerie and Karen and the third author are is going to be published in 2,024 and I'm also looking forward to hearing more about the research of Rakalan Finway.

376
01:10:28.000 --> 01:10:36.000
So thank you all and I appreciate your coming today. Thank you.