WEBVTT

1
00:00:00.001 --> 00:00:01.000
Ronan, are you able to tell me if we have anyone online?

2
00:00:01.000 --> 00:00:07.000
Welcome everyone to this second session of social and political imaginies.

3
00:00:07.000 --> 00:00:09.000
In Research Committee 16 sociological theory. We've had some wonderful sessions this week.

4
00:00:09.000 --> 00:00:18.000
And we'll have our second session on social and political imaginaries.

5
00:00:18.000 --> 00:00:26.000
Now at 3 30, so we have some people online, and we have people here in the audience.

6
00:00:26.000 --> 00:00:35.000
My name's Jeremy Smith. I'm from Federation University, Australia, and I'll begin with the formal acknowledgement on behalf of everyone gathered.

7
00:00:35.000 --> 00:00:52.000
I pay respect to the spirit of country. Here in Nam, where we are meeting, I acknowledge the past and present call and nation Orange jury, Woah Warong, as the sovereign people here the cultural knowledge holders who maintain and promote the nam aboriginal law

8
00:00:52.000 --> 00:00:57.000
customs and custodianship responsibilities for country and the people.

9
00:00:57.000 --> 00:01:01.000
That country continues to sustain generation after generation into the future.

10
00:01:01.000 --> 00:01:11.000
For all of us, I recognise the important contribution that first nations, thinkers have made to sociology, including challenges to our dominant ways of thinking.

11
00:01:11.000 --> 00:01:21.000
We thank all. First nation delegates in the room today for their contributions to the knowledge, to knowledge in the discipline.

12
00:01:21.000 --> 00:01:27.000
Our first speaker today is.

13
00:01:27.000 --> 00:01:32.000
Clicking forward.

14
00:01:32.000 --> 00:01:41.000
Of course, yeah. Our first speaker today is all day, or Aquat, who is here in the room.

15
00:01:41.000 --> 00:01:48.000
So we have 4 presenters who are present with us, and we have one online today.

16
00:01:48.000 --> 00:01:50.000
So ode is coming first. His topic is conflict as a global social system.

17
00:01:50.000 --> 00:02:07.000
The tree ties on sociological theory.

18
00:02:07.000 --> 00:02:14.000
Thank you, Jeremy, for this kind introduction.

19
00:02:14.000 --> 00:02:23.000
Just gonna vote the presentation. So I submitted this 9 months ago so there's a bit of a change to the title.

20
00:02:23.000 --> 00:02:28.000
I'm not calling it a system. I'm calling it a communicative nexus, a global communicative nexus.

21
00:02:28.000 --> 00:02:33.000
So don't mind that, and I'm just going to start the presentation.

22
00:02:33.000 --> 00:02:37.000
The absence of the globalisation of struggles from world society.

23
00:02:37.000 --> 00:02:44.000
Scholarship is remarkable, especially given their long and rich history as a driving force behind the globalization of society.

24
00:02:44.000 --> 00:02:49.000
Interstellar relations are absent from sociological theories of globalization and world society.

25
00:02:49.000 --> 00:02:58.000
My contention is to show how the interconnections among liberation struggles generate idiosyncratic mechanisms of globalization.

26
00:02:58.000 --> 00:03:10.000
I show more specifically how global reimaginations of and interconnections among struggles, mutually reinforce one another, to reproduce world society in terms of interstellar relations.

27
00:03:10.000 --> 00:03:16.000
There is a vast historical literature documenting the globalized imagination and reinvention of struggles.

28
00:03:16.000 --> 00:03:34.000
You, despite this rich historical documentation, the historical literature pays little attention to face-to-face interaction organization and communications technologies as the condition of possibility of the globalization of struggles selecting and adapting lines of thought from the system theore of Nicholas lumann I put member

29
00:03:34.000 --> 00:03:47.000
organizations, communications, technologies, and face to face, interaction, centre, stage to probe into the social and historical preconditions for the emergence of this historically formed, globally extended communicative nexus.

30
00:03:47.000 --> 00:04:04.000
This globally extended communicative nexus is a series of mutually equivalent struggles carried forth and reproduced by wire, but by what I call communications of struggle, equivalency, set out to historically reconstruct both fictive imaginations of and realized

31
00:04:04.000 --> 00:04:11.000
interconnections among spatially dispersed, self-styled anticolonial struggles.

32
00:04:11.000 --> 00:04:14.000
I'm looking at the Palestinian and African-american struggles in the 19 sixties.

33
00:04:14.000 --> 00:04:22.000
At particular historical junctures. These struggles reimagined and reinvented themselves as global anti-colonial struggles.

34
00:04:22.000 --> 00:04:29.000
The Palestinian struggle involved a shift from a local pan-arab nationalist to a global anti-colonial orientation.

35
00:04:29.000 --> 00:04:30.000
The African, Americans. Civil rights struggle abandoned the Us.

36
00:04:30.000 --> 00:04:39.000
National space as its liberatory horizon to move toward a global anti-colonial contextualization.

37
00:04:39.000 --> 00:04:53.000
This historically formed communicative nexus is constituted through the mutually parallelizing observation of spatially dispersed struggles, struggles, select other struggles from the global population of struggles to assert equivalency.

38
00:04:53.000 --> 00:05:00.000
These global reimaginations materialized as a process whereby struggles begin to develop their self-conceptions in relation to other struggles across the globe.

39
00:05:00.000 --> 00:05:08.000
Hence incorporating an image of other struggles into their own self-conception.

40
00:05:08.000 --> 00:05:16.000
The question, posed is not historical in the general sense, but aims to narrate a history of world society in terms of interstellar relations.

41
00:05:16.000 --> 00:05:23.000
What I aim to show is how the communicative nexus of mutually parallelizing struggles makes for a structure of world society, ie.

42
00:05:23.000 --> 00:05:35.000
An expression of the historical process of globalization. This distinct, globally extended communicative nexus expresses itself in terms of a plurality of mutually equivalent struggles.

43
00:05:35.000 --> 00:05:52.000
What is at stake here is more concisely how struggles formally embedded in local translocal, or regional communicative networks, came at a particular historical juncture to inform global communicative networks at least in reference to the African-american struggle being

44
00:05:52.000 --> 00:06:09.000
less or not at all aware of liberation, struggles across the globe is a structural effect of localism, of, in other words, integration into the Us. Sociopolitical apparatus as a liberatory horizon of African-american aspiration, while on the other hand, the search

45
00:06:09.000 --> 00:06:13.000
for other struggles across the globe is a structural effect of rejecting us.

46
00:06:13.000 --> 00:06:14.000
Racial liberalism as the ultimate horizon of black emancipatory aspiration to go global.

47
00:06:14.000 --> 00:06:24.000
Is to expand the range of addresses across the globe. A central distinction.

48
00:06:24.000 --> 00:06:32.000
Utilized in the study is that between effective imagination and realized interconnection, both imagination and interconnection.

49
00:06:32.000 --> 00:06:33.000
World, societalized, that is unfold, worldwide horizons of selectivity.

50
00:06:33.000 --> 00:06:54.000
But each does so in different ways, interconnection is based on structural networking among various spatially dispersed struggles, transport technologies, as in this spatial mobility of individuals are key for making meetings conferences congresses and other forms of face-to-face interaction possible

51
00:06:54.000 --> 00:07:00.000
other crucial dimensions, of realized interconnection among struggles are reading each other's literature and publishing in each other's journals.

52
00:07:00.000 --> 00:07:05.000
In addition to monetary transactions, arm supplies, and milk training.

53
00:07:05.000 --> 00:07:17.000
Now turning to the other side of the distinction, imagination, like interconnection, involves expanding the horizon, within which struggles are selected a horizon that is thought to be increasingly global.

54
00:07:17.000 --> 00:07:22.000
However, it does so without establishing a factually existing network of contacts.

55
00:07:22.000 --> 00:07:34.000
Imagination is usually set down in written form. For example, installs books, newspapers, and pamphlets, and ultimately serves to invent the self-conception of struggles anew both.

56
00:07:34.000 --> 00:07:40.000
But both imagination and interconnection mutually reinforce one another.

57
00:07:40.000 --> 00:07:44.000
I'm going to put it in somewhat abstract terms in terms of interstellar relations.

58
00:07:44.000 --> 00:07:52.000
World. Society emerges when the phenomenon, Phenomenological World picture of incorporating spatial, disparate struggles into a struggle.

59
00:07:52.000 --> 00:07:57.000
Self-conception is but trusted by the realities of structural interconnection, and this is mutually.

60
00:07:57.000 --> 00:08:03.000
This mutual reinforcement is nicely summed up by the the economy and practice of solidarity centered on advancing struggles through revolutionary practice.

61
00:08:03.000 --> 00:08:15.000
Whether taking up arms, providing material resources, sharing, hit theories, or engaging in concrete, place-based resistance.

62
00:08:15.000 --> 00:08:38.000
That's the side of interconnection, or I call it realized interconnection, at which in turn shaped or deepened the political consciousness of the connections between their struggles against colonial and capitalist imperialist systems of oppression that is the site of imagination now I will turn it to the 2 case studies i'm looking at in this paper which are the palestinian struggle

63
00:08:38.000 --> 00:08:45.000
and the African American struggle. The communicative nexus of mutually parallelizing struggles is decentralized, accessible only through the global reimagination reimaginations of local struggles.

64
00:08:45.000 --> 00:09:06.000
So I'm looking at the self-descriptions, at the evolving self description of a struggle from a local anchoring to a global contextualization which struggles are included in and excluded from the nexus derives from the globalizing self-conception of

65
00:09:06.000 --> 00:09:10.000
struggles ie. From the expanding horizon within which other struggles are selected.

66
00:09:10.000 --> 00:09:11.000
But reimagination does not happen in a vacuum.

67
00:09:11.000 --> 00:09:27.000
It is rather made possible by the very social context. These struggles are situated in that social context is world society, at one which provides for the communicative reachability of addresses across the globe.

68
00:09:27.000 --> 00:09:31.000
The reinvention of these struggles was thus symptomatic of a globalizing trend.

69
00:09:31.000 --> 00:09:32.000
In the long 19 sixties, a period involving heightened interconnections across borders.

70
00:09:32.000 --> 00:09:44.000
What is of interest is in a nutshell. The ways in which these struggles have appropriated and reacted to globalization processes struggles are, of course, more than the sum of organizations operating within them.

71
00:09:44.000 --> 00:09:59.000
I nevertheless primarily zoom in on organizations, since all the globalizing self-conceptions of the African-american and Palestinian struggles were produced from within organizations.

72
00:09:59.000 --> 00:10:08.000
The significant merit of systems. Theory is that it sees organizational processes and world's societalization as heavily intertwined.

73
00:10:08.000 --> 00:10:17.000
This gives systems theory along with maybe sociological, new institutionalism and explanatory edge over the rest of the globalization theories.

74
00:10:17.000 --> 00:10:35.000
Neither old Rich Beck nor Anthony Geddens, for instance, attach much importance to organizations for the globalization of society, while Scot Lash and John Urri, as well as Manual, Castells, postulate their fading influence it follows that the historical process of struggle globalization is not

75
00:10:35.000 --> 00:10:47.000
possible without organization, as a particular type of social system, member organizations monopolize a set of functions not found in either face-to-face interaction or society.

76
00:10:47.000 --> 00:10:51.000
The most important of these. This is a very, very easy, organizational concept.

77
00:10:51.000 --> 00:11:07.000
The most important of these are rules of membership drawing a line between members and non-members, on the basis of which hierarchies can be instituted, and tasks dictated I endeavour to show how organisation as a unique type of social system lays the infrastructural bedrock

78
00:11:07.000 --> 00:11:14.000
for a struggle. Globalization. Of course, globalization goes handy hand with face-to-face interaction and long-distance communications.

79
00:11:14.000 --> 00:11:19.000
But it will for focus here on organization founded in 1,960.

80
00:11:19.000 --> 00:11:20.000
The student nonviolent, coordinating committee.

81
00:11:20.000 --> 00:11:27.000
This is one of the organizations I'm looking at in the within the African-american struggle.

82
00:11:27.000 --> 00:11:33.000
It's Ncc. Or as it's called, Sncc or Sncc, was one of the most successful Us.

83
00:11:33.000 --> 00:11:45.000
Student organizations in the mid twentieth century, while it may be argued that a global orientation was ingrained in Snak from the very outset, rising, and finally over, the years I will set the year's 1,967 as the starting date of its Reinvention

84
00:11:45.000 --> 00:11:50.000
of the African-american struggle. That is the year when Snake, published in August, 1967, a two-page article entitled Third World Roundup, the Palestine Problem Test.

85
00:11:50.000 --> 00:12:00.000
Your knowledge, in its June, July, 1967, issue of its Bimonthly Newsletter.

86
00:12:00.000 --> 00:12:08.000
It was the first black Us. Political organization to deviate from the more or less completely unified line on Israel.

87
00:12:08.000 --> 00:12:11.000
By casting African Americans as part and parcel of the Third World.

88
00:12:11.000 --> 00:12:26.000
This article forcefully, disentangles the African-american struggle from racial Liberalism's domestic anchoring, recontextualizing it in the wider global setting of the third world, removing the African American struggle from Racial Liberalism's

89
00:12:26.000 --> 00:12:40.000
Rights-based Discourse, third World Roundup sets the struggle firmly back in the internationalist tradition, one which drew parallels between. On the one hand, domestic anti-racist struggles and, on the other hand, spatially dispersed anticolonial struggles across the

90
00:12:40.000 --> 00:12:49.000
globe. But what led up to the publishing of this article with tensions between Israel and Arab states soaring in the spring of 1,967, the Us.

91
00:12:49.000 --> 00:13:01.000
Media was providing ample press coverage. This prompted Snake's research department to write background papers on the conflict designed to educate Snake's own members at the Central Committee's next meeting.

92
00:13:01.000 --> 00:13:06.000
The committee requested the recent and communication staff for more information on the conflict.

93
00:13:06.000 --> 00:13:13.000
Ethel Miner, the then Communications Director at Snakes and Planter Office, took up the request.

94
00:13:13.000 --> 00:13:24.000
Historians of the civil rights struggle. While aware of Sncc as an organization often overlook the salience of organization as a social context in which these articles emerged.

95
00:13:24.000 --> 00:13:40.000
Drafted as these globalization as these globalizing self-conceptions were within the bounds of an organization, this particular type of social system, with its monopoly over issuing directives, is a crucial condition of possibility for the global reimagination of the African-american

96
00:13:40.000 --> 00:13:45.000
struggle to summarize the Sncc Committee requested more information on the Arab Israeli conflict.

97
00:13:45.000 --> 00:13:59.000
Ethel, miner ethnic member, executed their request, resulting in an article which served to globalize the African American struggle, and has enhanced feed into the global communicative nexus, mutually equalizing struggles.

98
00:13:59.000 --> 00:14:05.000
Now we will turn to the other case. Study in my paper, which is the Palestinian struggle again.

99
00:14:05.000 --> 00:14:12.000
Here a global orientation was not baked into the Palestinian struggle from the outset, but emerged historically well into the 19 sixties.

100
00:14:12.000 --> 00:14:22.000
The liberatory horizon of the Palestinian struggle had been enclosed within the Arab world, sectioned under the much larger category of Pan-arab nationalism.

101
00:14:22.000 --> 00:14:26.000
Fatah had begun globalizing the Palestinian struggle around 1,964.

102
00:14:26.000 --> 00:14:31.000
But the defeat of nineteenth 67 dealt a devastating blow to pan-arab nationalism.

103
00:14:31.000 --> 00:14:33.000
Opening the possibility blow to pan-arab nationalism.

104
00:14:33.000 --> 00:14:39.000
Opening the possibility for Arafat and his comrade to propel their revolutionary version of Palestinian nationalism.

105
00:14:39.000 --> 00:14:46.000
All this was not happening in a vacuum, but at a time of renewed globalization, namely, that of the long 19 sixties.

106
00:14:46.000 --> 00:14:49.000
This was a period involving heightened, interconnections across borders.

107
00:14:49.000 --> 00:14:57.000
The Cuban and Algerian revolutions, along with Vietnamese resistance to American military might, spawned radical literature which circulated throughout the world.

108
00:14:57.000 --> 00:15:17.000
Unlike the Bandu generation which sought State based development and non-aligned foreign policy, these liberation struggles put forth guerrilla warfare as the basis for a revolution, a kind of rebellion outside state authority and bureaucratic structures, these lourishers were penned by leading

109
00:15:17.000 --> 00:15:23.000
figures and writers, such as Franz Faunau, and Mao Zedong and Anch, Guevara and others.

110
00:15:23.000 --> 00:15:39.000
The Palestinian struggles. Reinvention was thus symptomatic of this globalizing process, as it saw, to apply the different models of guerrilla warfare onto itself, which, as an organization equipped the Palestinians struggle with binding communication set out to

111
00:15:39.000 --> 00:15:51.000
appropriate the ideas, ideologies, and symbols of other spatially dispersed struggles, modifying them to reinvent its own struggle, enew Fatah began globalizing the Palestinian struggle.

112
00:15:51.000 --> 00:15:52.000
Even before 1967, Forfeet had long admired the Fln.

113
00:15:52.000 --> 00:16:04.000
And the Algerian front do national, and it's a guerrilla war against the French colonists.

114
00:16:04.000 --> 00:16:21.000
Arafat, through an Algerian freedom fighter, friends of his brothers receive an invitation to attend Algeria's Independence celebrations, during which President bin Laden extended an invite to Fatah to open a bureau of its own in Algiers multiplying by opening branches in

115
00:16:21.000 --> 00:16:26.000
different places all over the world is a capability specifically attributable to organized social systems.

116
00:16:26.000 --> 00:16:37.000
Fedex opening of the Algiers office. Hence opened tremendous open tremendous avenues for failed to build ties with both Government and liberation struggles across the globe.

117
00:16:37.000 --> 00:16:47.000
Wazir began the ahead of the office in Lgiers his name is Wazir, began by setting up a summer training cap for about 100 guirras.

118
00:16:47.000 --> 00:16:54.000
They met a Chinese official who invited them to attend in pecking a conference in March, 1964.

119
00:16:54.000 --> 00:17:07.000
From then they went on to North Vietnam. It was also at a conference in Algiers, gathering liberation struggles from across the globe where Fatah met Chigvara, and he promised them solidarity if they were to take up guerrilla

120
00:17:07.000 --> 00:17:20.000
warfare, evident, are thus the avenues for worldwide structural interconnection which presented themselves upon fatty opening an office in Lgia, a capability specifically attributable to organizational systems shortly after the 1967 war fatah moved to distance itself.

121
00:17:20.000 --> 00:17:28.000
Even further from Arab nationalism to adopt a more global orientation.

122
00:17:28.000 --> 00:17:45.000
A number of publications, books, newspapers, magazines, saw to engineer the struggles, globalization, a kind which went hand in hand with a move away from old Arab Nationalists in August, 1967, Fatah published a series of pamphlets under different headings dealing with the Chinese Vietnamese

123
00:17:45.000 --> 00:17:52.000
Cuban and Lgian revolutions by establishing relationalities with other anticolonial Third World struggles.

124
00:17:52.000 --> 00:17:57.000
These booklets, catapulted Fatih out of the local anchoring of the Arab world.

125
00:17:57.000 --> 00:18:03.000
So these are. This is the material that they produce and which we reinvented and reimagined.

126
00:18:03.000 --> 00:18:09.000
The Palestinian struggle, and and drew parallels with other struggles across the globe.

127
00:18:09.000 --> 00:18:23.000
I could tell you more about. This is, as far as the condition of possibility of the globalization of the of this, is as far as the condition of possibility of the emergence of world society I I've inquired into the in the very civilian sense.

128
00:18:23.000 --> 00:18:26.000
As to the conditions of possibility of this communicative nexus.

129
00:18:26.000 --> 00:18:51.000
There is another part of my talk which talks about the ways that this kind of world society, in terms of intersworgle relations is being produced and reproduced, and how and what kind of communications actually produce and reproduce a world society at that level but I can't don't have time for that so

130
00:18:51.000 --> 00:19:05.000
that will be all, and thank you for listening.

131
00:19:05.000 --> 00:19:21.000
Thank you, O'day, and II neglected to mention that Oday is from Blefield University as well, so I'll just add that as a postscript we will have time for questions at the end I think we'll have ample time, which which is a good thing.

132
00:19:21.000 --> 00:19:45.000
But we will move nonetheless, straight onto our second speaker, which is William Brandt, William Bradley from Rio Cuckoo University in Japan, and the the floor's yours.

133
00:19:45.000 --> 00:19:55.000
Yes. Yeah.

134
00:19:55.000 --> 00:19:56.000
Okay, so thank you to the organizer.

135
00:19:56.000 --> 00:20:03.000
Thank you, Jeremy, and thank you to the audience for coming.

136
00:20:03.000 --> 00:20:08.000
Let's jump right in I'm also going to read my paper as Ode did because of time.

137
00:20:08.000 --> 00:20:15.000
Constraints. I do have some slides that you can follow along so should be understandable.

138
00:20:15.000 --> 00:20:27.000
I think, okay. Well, the starting point for this paper was an attempt to formulate the dilemma, or what I exaggeratedly called in the title Distortions of Imaginaries of Citizens of the Global North.

139
00:20:27.000 --> 00:20:44.000
And here I primarily refer to Japan, but also by extension similar dilemmas in other parts of the more or less prosperous, more or less democratic, more or less stable countries of Europe, North America, and a few outliers such as Australia and Japan the term global North is in and of its

140
00:20:44.000 --> 00:20:49.000
itself global, social, imaginary, and has been consistently known as it has been consistently noted.

141
00:20:49.000 --> 00:21:00.000
The North and South terminology is both relational and mutually constituent, constituted in that there's a South, there's South in the North, and vice versa.

142
00:21:00.000 --> 00:21:07.000
But how, and what degree this relationality structures and is structured by social imaginaries, is a question for another paper.

143
00:21:07.000 --> 00:21:12.000
Suffice to say, as was pointed out here at this conference, the global North is a minority in the world.

144
00:21:12.000 --> 00:21:29.000
So? Why hold out hope for change? There shouldn't that implicate another form of the post-imperial arrogance, as we see so often in the contemporary global North's political narratives of making somewhere great again, and we've had our own version in Japan very interesting article by one

145
00:21:29.000 --> 00:21:32.000
of my friends and colleagues, Coach Nakano.

146
00:21:32.000 --> 00:21:39.000
A couple years ago. In this respect, a further question of why and how does Japan imagine itself, and is imagined as part of the global north?

147
00:21:39.000 --> 00:21:51.000
Certainly this and I'll return to this in the discussion at the end.

148
00:21:51.000 --> 00:22:08.000
The other question. I have been preoccupied with in this paper was the question of change, and how social imaginaries change should be easy to assume the social social imaginaries coming and social imaginaries go where so it would seem otherwise what would be the point of our theorizing of the social

149
00:22:08.000 --> 00:22:22.000
world. This is equally pressing point, since there is an increasing recognition that we stand at something of a pivotal juncture in the world due to recognized patterns of overproduction and consumption also referred to as the great acceleration which ones kind of behind the scenes

150
00:22:22.000 --> 00:22:24.000
indulgence of citizens of the global North but have now become widespread.

151
00:22:24.000 --> 00:22:31.000
A widespread disease spread across many parts of the world.

152
00:22:31.000 --> 00:22:36.000
Presently Castoriotis was aware of this.

153
00:22:36.000 --> 00:22:49.000
Towards the end of his life, though Adams, amongst others, has also argued that ecological concerns were recognized by Castoriatis from at least 1,980, his understanding of extending his ontology of non-human modes of being in his dialogue with

154
00:22:49.000 --> 00:22:58.000
Chilean biologist, Francisco Verrea, who published a book Biological economy in 1979, which Castoria Castoriatis reviewed the following year.

155
00:22:58.000 --> 00:23:14.000
What Adams calls limits in to autonomy and Castoriotis work in the face of ecological disaster brought about by the unfettered capitalism and techno sciences, unlimited pursuit of rational mastery over the earth, were a fundamental concern especially in the

156
00:23:14.000 --> 00:23:16.000
latter years of Castoriatis's life.

157
00:23:16.000 --> 00:23:30.000
For example, in an interview in 1989, a framing of the problem is identified by Castoria as thus, and this is a long quote. So just let me read the first sentence, and then you can read the rest.

158
00:23:30.000 --> 00:23:36.000
An autonomous, autonomous society cannot be instarrated except through the autonomous activity of the collectivity.

159
00:23:36.000 --> 00:23:41.000
Such an activity pre-poses that people strongly cect something other.

160
00:23:41.000 --> 00:23:49.000
Then the possibility of buying a new color television set. And I'll leave the quote up and.

161
00:23:49.000 --> 00:23:58.000
Carry on a bit here. Unfortunately, Castoriotis ends this discussion pessimistically in this published interview.

162
00:23:58.000 --> 00:24:06.000
Okay, so let me go on here in any attempt to resurrect the idea of autonomy to fit in to the current circumstances that we face.

163
00:24:06.000 --> 00:24:13.000
It's necessary to trace the trajectory first in Castoriatis and in other works which have dealt with questions of individual and social change.

164
00:24:13.000 --> 00:24:19.000
Viewed through the prism of prism, of the productive capacity of the social, imaginary.

165
00:24:19.000 --> 00:24:33.000
Since Castoriotis is reinterction of the term a bewildering expansion of the terminology has been developing as noted by more than one author, and includes terms like democratic, imaginary global and imaginary and ecological imaginary among others.

166
00:24:33.000 --> 00:24:49.000
In an interview another interview. Castoria Otis argued exploitation and oppression existed not only in totalitarian systems, such as the Soviet Union and China of the Cold War, but also in the ideology of other countries, bureaucratic parties whose aim we know is to install

167
00:24:49.000 --> 00:24:55.000
regimes identical to the previous ones whose daily practice is a series of infamies.

168
00:24:55.000 --> 00:24:59.000
This is emblematic one of the central concerns of Castoriatis.

169
00:24:59.000 --> 00:25:15.000
In critiquing the specific and specifying were in his terminology, instituted and instituting political claims, making of his era one in which he was intimately interested, invested in nonetheless, it has been noted that his theorizing has a tendency to look for the potential of

170
00:25:15.000 --> 00:25:30.000
unifying orientations as Kluger has described it, social institutions incarnate social, imaginary significance, significations, social institutions that incarnate the same social, imaginary significations go together.

171
00:25:30.000 --> 00:25:39.000
They are consistent and integrated in so far as each society has won the world of the social, imaginary significations and the instituted social world will also be one.

172
00:25:39.000 --> 00:25:47.000
This is the closure and the domination that affects the world at war, and a society or community more particularly.

173
00:25:47.000 --> 00:25:54.000
But this is insufficient to explain the diversity of non-ified societies, or even ones that have achieved some consensus.

174
00:25:54.000 --> 00:25:59.000
Through the currently much critiqued, and rightly so multicultural compromises.

175
00:25:59.000 --> 00:26:06.000
A much clearer discussion of the role of social imaginaries provided by Taylor.

176
00:26:06.000 --> 00:26:13.000
Clear in the sense of simplified. Perhaps the way ordinary people imagine their social surroundings, and this is not theoretical.

177
00:26:13.000 --> 00:26:22.000
This is carried in images, stories, and legends. Furthermore, it relates to and makes possible common practices in a widely sense, shared sense of legitimacy.

178
00:26:22.000 --> 00:26:32.000
It's both complex, but it can be thought of as background, and has qualities that make it both unlimited and infinite, but shows up in actions that members of a community or society know how to carry out.

179
00:26:32.000 --> 00:26:40.000
But here we have to ask, does Taylor provide more than a full-blown functionalist account of social imaginaries is there room for error or change? Taylor?

180
00:26:40.000 --> 00:26:51.000
Posits that there is a counter to the seemingly stable background that he's already described, and he calls this, for example, the dark side of Western modernity, similar to the Marxist false consciousness, ideology.

181
00:26:51.000 --> 00:27:01.000
Okay, its originary form, which is how rescued by the claim that, like all forms of human imagination, the social, imaginary can be full of self-serving fiction and suppression.

182
00:27:01.000 --> 00:27:02.000
But it is also an essential constituent of the real.

183
00:27:02.000 --> 00:27:06.000
It cannot be reduced to a new substantial dream.

184
00:27:06.000 --> 00:27:20.000
James is right, and pointing out that Taylor Schemata is not suggestive enough regarding how dominant modes of thinking can be challenged even while he has astutely pointed out the fundamental rules the creating imaginaries played by the economy the public sphere and self governing

185
00:27:20.000 --> 00:27:42.000
people, however, it would appear that, at least for the latter 2, the public sphere and self-governing people, they've been under consistent and distinct threat in many places in which they were relatively autonomous for the last decade or so so i'm going to jump now, to a discussion in la

186
00:27:42.000 --> 00:27:53.000
4, in. In Claude Lafour's work, the conception of social, imaginary, and the problem of distortion and understanding by large segments of society is more fully developed in the political forms of modern society.

187
00:27:53.000 --> 00:27:58.000
Lafore, reconstructs Marks, marks his reaction to the failure and devise of the second Republic in France.

188
00:27:58.000 --> 00:28:09.000
Following the departure of Louis Philippe, 1,848, up to the restoration of the empire in 1,952, under Napoleon the Second, the 4 succinctly illustrates Mar Mar's scathing

189
00:28:09.000 --> 00:28:22.000
assessment of the bourgeoisie of a class of people who are confronted with what is new, but unable to conceive of it before reframes this as misrecognition, I suppose, make Homenaissance, I'm guessing because I need it in French and

190
00:28:22.000 --> 00:28:38.000
a process of regression. When representation comes to mass, the imperatives of the present, the 4 continues his exposition by directly confronting the problems of ideology, and what he describes as it's this debasement by sociologists and historians ideology has come to designate almost the

191
00:28:38.000 --> 00:28:53.000
contrary of what it originally meant. The logic of dominant ideas removed from the knowledge of social actors, and only revealing itself through interpretation through the critique of utterances and their manifest connections by the arguments that it's not necessary or rather it's impossible

192
00:28:53.000 --> 00:29:03.000
to return to some purified form of Marxist ideology, critique, he argues, it didn't exist actually in Marx's writings unless you interpret them loosely.

193
00:29:03.000 --> 00:29:11.000
Here Lafoura demonstrates the necessity of a much more open reading of the social, or rather symbolic institution of the social.

194
00:29:11.000 --> 00:29:28.000
This requires the attempt for those who would analyze society to identify organizational schemes that are not timeless and which are not in time either, since they govern modes of representation or collective of collective or individual identity, the modes of distinction between self and other this is an opening for the political

195
00:29:28.000 --> 00:29:36.000
institution of the social and the force work, that, according to Lanza, allows him to overcome theification in previous political analyses, including Marx.

196
00:29:36.000 --> 00:29:54.000
More recent work has also tried to incorporate an understanding of the ideological dimensions of society with a broader framework of the social, imaginary Gilliard, for example, argues that, due to the continuous complexification of a modern society, it becomes more and more difficult to maintain the conception of shared

197
00:29:54.000 --> 00:30:16.000
representation which in turn makes thinking about ideology, problematic, while at the same time arguing that we nevertheless need to include relations of domination or power and theorize them, or it as an in-between category for example, in creating the scheme matter spanning identity at the psycho social level ideology and social representations or the social

198
00:30:16.000 --> 00:30:23.000
imaginaries. Grant has also argued that it's important to maintain a commitment to ideology critique within the framework of social imaginaries.

199
00:30:23.000 --> 00:30:38.000
Ideology here is defined with reference to the long, variable discussions and definitions, starting with false consciousness and the exclusion of structuring principles principles from the account of social production, the critique of what is discussed as myth or common narratives in realation to politics is as

200
00:30:38.000 --> 00:30:44.000
effective is effective because the myth is effective because it gives people significations.

201
00:30:44.000 --> 00:30:52.000
People feel it. And so they think and act accordingly. This this kind of description becomes trapped from all directions, according to Grant.

202
00:30:52.000 --> 00:31:02.000
Better grant argues to use dialectical reasoning of dependence, antagonism, and production, thereby locating narratives as part of the dialectic in a social, imaginary theorization.

203
00:31:02.000 --> 00:31:12.000
I think this recalls the focus and relevance of Castoriotis instituted in instituting society, and maybe we'll talk about that in discussion.

204
00:31:12.000 --> 00:31:30.000
Arness's recent overview of the problem of over integrated images of society developed in sociology in the last century, calls attention, calls further attention to the notion in quest Storia Cassodorius's work of theorizing theorizing as post a theory.

205
00:31:30.000 --> 00:31:37.000
So he's arguing that Kesoriatis had this open view about a theory that it was not.

206
00:31:37.000 --> 00:31:40.000
He didn't want to fix it. As this is the way it is.

207
00:31:40.000 --> 00:31:58.000
He wanted to propose to look at different phenomena, different places, different ways, that that is, intellectual activity, aware of its partial and provisional character, and when dealing with the human historical world, or change of where the change of approach from exhaustive or closed theory was most needed of its own

208
00:31:58.000 --> 00:32:03.000
involvement in practical concerns and projects. That's from Armison.

209
00:32:03.000 --> 00:32:08.000
Okay, so let me skip ahead. Here again. Alright!

210
00:32:08.000 --> 00:32:13.000
Yes, sorry. I forgot to advance one slide there. Alright!

211
00:32:13.000 --> 00:32:14.000
I want to make 4 main points now about social imaginaries.

212
00:32:14.000 --> 00:32:27.000
Obviously this is such a vast field that it's it's quite difficult to summarize the the overall discussion of social, imaginary, and, in short, talk like this.

213
00:32:27.000 --> 00:32:34.000
But these are 4 points that are notable to me. The field is interdisciplinary and multifocused.

214
00:32:34.000 --> 00:32:46.000
If social imaginings are to have a meaning, they need to reference the intersubjective nature, or also sometimes called trans subjective nature, of a shared idea about society associ sociology worthy of its name.

215
00:32:46.000 --> 00:32:48.000
In that Lafour's apt phrase.

216
00:32:48.000 --> 00:32:50.000
I think anthropological discussions of social imaginaries also for the past several decades made a point.

217
00:32:50.000 --> 00:33:06.000
This is also referenced by Strauss, and focusing not only social, imaginary, but on people people's imaginaries.

218
00:33:06.000 --> 00:33:18.000
So she's critical of Castoriatis. But I'll skip over that point and try to save a little time, but also we can talk about micro imaginaries that's in the from Kubernetes.

219
00:33:18.000 --> 00:33:26.000
So final point, then, is that we need in summary we should retain the concept of social, imaginary.

220
00:33:26.000 --> 00:33:36.000
But we need to acknowledge its contingency in respect to time and space, as well as its changing and changeable aspects, including its relation to ideological misrecognitions.

221
00:33:36.000 --> 00:33:44.000
Okay. So now, I have a section here on, how am I doing with time?

222
00:33:44.000 --> 00:33:47.000
Yes, alright. Yes, okay. So I'm going to.

223
00:33:47.000 --> 00:34:08.000
I'll show you the slide here and talk about intervention by Crummell, who's picked up on a book by Nakamura in 1,979, which is called Koko Guron.

224
00:34:08.000 --> 00:34:16.000
Translated as Common sense, or I would, I think, more literally, could be translated as a theory of common sense.

225
00:34:16.000 --> 00:34:26.000
And in he's trying to argue that this this is relates to the social imaginary of Japan and Japanese.

226
00:34:26.000 --> 00:34:36.000
He does note that the background, its background, and it tells you what's not, what is and what is not appropriate, but it can also block your view of what's obvious.

227
00:34:36.000 --> 00:34:57.000
And then also, when crisis appears, it becomes necessary to make rearrangements or recomposition of knowledge, and he also glosses it as as Josh Key, which in most uses in Japanese daily life, is uses a judgment as in Josh Khanai this person doesn't have common sense.

228
00:34:57.000 --> 00:35:03.000
Doesn't know, doesn't know how to act in proper society, or doesn't have good manners or so on.

229
00:35:03.000 --> 00:35:27.000
So I'm not very, very convinced by this account of crumbles referring to Nakamota, but I need to maybe gloss that at the moment talk about another account that Japanese society has taken from another sociologist Kashimura sorry i'm

230
00:35:27.000 --> 00:35:29.000
blanking on her first name. Now she knows the duality of society in this phrase's sake.

231
00:35:29.000 --> 00:35:46.000
N, which is also means society. There's another word, Shakai as well, but in an era when Japanese have lost a sense of the reciprocal, cooperative, and substantial social relationships, the norms and social relationships in other words, the common sense, she argues have

232
00:35:46.000 --> 00:36:00.000
been turned into a reciprocal surveillance system without support, as in keeping track of what your neighbors are doing, and chiding them for not putting out the garbage on the right time or on the right day, and so on, and so forth.

233
00:36:00.000 --> 00:36:01.000
This is further antagonized by Japan's position in the world.

234
00:36:01.000 --> 00:36:19.000
An ambiguity born of the still leftover, scars of post war, reconciliation, or substantial lack thereof as eloquently described, by a way Kenzaburo, the noble Laureate for literature in 1,994 in his acceptance speech

235
00:36:19.000 --> 00:36:26.000
Japan, the Ambiguous, and myself. I will. His coach is there at the bottom, so I'm going to.

236
00:36:26.000 --> 00:36:39.000
Just skip over that. But I would add that this semi isolation of Japan in vis-a-vis Asia continues into the present, but I think we can debate that.

237
00:36:39.000 --> 00:36:50.000
Okay. So in in a recent book, morbid symptoms 2021, written after the outbreak of COVID-19.

238
00:36:50.000 --> 00:37:02.000
But before the Russian invasion of Ukraine session uses the well-known quotation from Gramsci, sitting in a presence all in 1,930, and I'm sure most people in the audience are aware of morbid symptoms but if

239
00:37:02.000 --> 00:37:13.000
you're not basically includes crisis in authority and political authority and ideological power being undermined and a great amount of uncertainty.

240
00:37:13.000 --> 00:37:19.000
And his overview primarily focuses on Europe and the Us. But he occasionally relates the details of symptoms from other parts of the world.

241
00:37:19.000 --> 00:37:20.000
For example, in one section on, okay, yes. Speed up here.

242
00:37:20.000 --> 00:37:39.000
In one section on Japan he describes a stagnant economy, the low birth rate, the low rate of immigration, the bright sign being the avoidance of a crisis of established parties or party in this case in particular, the Liberal Democratic party, which is real Japan almost constantly since 1,955 the exceptions

243
00:37:39.000 --> 00:37:44.000
being one and a half years in the mid 19 nineties and 3 years plus in 2,009, 2,012.

244
00:37:44.000 --> 00:37:51.000
What he fails to add is that voting rates have continued to decline to the point that less than 50% of the lgigible population has voted in recent national elections.

245
00:37:51.000 --> 00:38:10.000
Okay, so common sense, if we can be identified reliably, seems to offer a little in the way of hope for ordinary people, especially youth, who understand the society, is essentially rigged in favor of older people who outnumber them at least for the foreseeable future and who vote in higher numbers, now I have another

246
00:38:10.000 --> 00:38:16.000
section here about post-democrat, post-democratic societies, including Japan.

247
00:38:16.000 --> 00:38:26.000
And finally I'll go to my my conclusion. So where are we in the world now?

248
00:38:26.000 --> 00:38:38.000
Much social theorizing recently has made use of discussions of global climate change and the critique of the anthropoceneic regime of historicity focus on human histories of colonization, empire and capitalist globalization.

249
00:38:38.000 --> 00:38:43.000
But fails to incorporate in another level that may be called social, ecological. Wagner notes.

250
00:38:43.000 --> 00:38:54.000
That social theories have tended to either focus on enhanced freedom, normative theories or progress, MoD identity functionalist, but have equally engaged when he terms problem displacement.

251
00:38:54.000 --> 00:39:00.000
And it's a provocative article, and if I explain more I would run out of time.

252
00:39:00.000 --> 00:39:06.000
So let me jump. Really, too, the final part of the conclusion.

253
00:39:06.000 --> 00:39:16.000
Also the recent work by Chakrabarty positing a category of planetary in humanist thought as an alternative.

254
00:39:16.000 --> 00:39:35.000
Now that sounds as if a very Utopian type of project, but he also points out that some of our evidence of climate change is derived from drilling in the Antarctic drilling to ice 8,000 years ago, that would not have been possible without technology that was developed by oil and mining

255
00:39:35.000 --> 00:39:52.000
companies. So this illustrates the degree to which our theorizing must be both imaginary, but grounded in critical reflection, and it is only from advantage, point of temporal distance that we can bring begin to see some of the shortcomings of this or any other pre-given

256
00:39:52.000 --> 00:39:57.000
social, imaginary. In this paper argued for a person centered and intersubjective, social, Imaginary.

257
00:39:57.000 --> 00:40:14.000
But it's also the case that understanding what common sense in today's world that we should understand that common sense in today's world was subject to change in shortened periods of time which man in Japanese, this means not so much relying on common sense, but instead, understanding, more intimately the powerful role their

258
00:40:14.000 --> 00:40:18.000
powerful role as producers and consumers in a global world, and being more open to change.

259
00:40:18.000 --> 00:40:37.000
But here the story just begins, and I think I'll stop there because I'm sure I'm out of time.

260
00:40:37.000 --> 00:40:49.000
Oh, thanks! So our next speaker is Ricciioni, and I think I have this correct in saying that she's from the free University of Bozeman Bolzanne.

261
00:40:49.000 --> 00:40:58.000
I hope I've got that correct, and we'll just get your.

262
00:40:58.000 --> 00:41:13.000
Okay.

263
00:41:13.000 --> 00:41:18.000
So I guess I would have to be here, so I will be talking.

264
00:41:18.000 --> 00:41:22.000
I will somehow shift the conversation on some other subjects that reconnect with what has been said.

265
00:41:22.000 --> 00:41:34.000
But let's say grass just from another point of view.

266
00:41:34.000 --> 00:42:00.000
So the awareness of a relationship between personal experience and society at large part of the procedure of acknowledgment which Charles write, meals described as a specific quality of social research, a capacity, a particular quality in connecting experience to the social structure of a society or has he puts it the capacity

267
00:42:00.000 --> 00:42:21.000
to transform personal problems into social issues. In this light the generative dynamics and fourfolding within the interplay of images, imaginaries, and imagination can be recaptured by making sense of a reality enacted by individuals through the imaginary tools, they possess thanks to their experience in social

268
00:42:21.000 --> 00:42:44.000
narratives. So, in order to analyze and understand the possible patterns and movements of such a process of making sense, it is necessary to focus on social narratives, on images and art expressions, as well as crucial phenomena which have a high impact on building images thoughts, and visual forms

269
00:42:44.000 --> 00:43:12.000
of expression. So this presentation basically will start from this question, how a visual society such as today's can comprehend and give room for free thinking, which might also be understood as the capacity of individuals to build their images connected to their level of experience, so images inevitably have a

270
00:43:12.000 --> 00:43:23.000
symbolic power to organize experience. Just a stories, play a crucial role as a part of narratives, they contribute to the formation of meaning in the human imagination.

271
00:43:23.000 --> 00:43:43.000
Our mind creates images to make sense of reality. As a matter of fact, today's society is heavily partaking in producing the pre-experienced types of images which can lead to a collective imagination that goes beyond the experience of it.

272
00:43:43.000 --> 00:43:52.000
So I however, such a symbolic power is also the site arts, theater poetry, which create their images directly from the specific thoughts they express.

273
00:43:52.000 --> 00:44:06.000
So in these cases audiences have the capacity to transform images into imagination and take it a step forward.

274
00:44:06.000 --> 00:44:16.000
The classic meaning of experience implies a direct and personally acquired knowledge through observation, practice, or familiarity with a specific real mob. Reality.

275
00:44:16.000 --> 00:44:21.000
This concept is still valid in a face-to-face society which takes for granted that their relationship between humans and their reality is made possible due to the natural gifted senses.

276
00:44:21.000 --> 00:44:35.000
When it comes to a type of reality in which technical tools and devices enhance the sensors.

277
00:44:35.000 --> 00:44:39.000
The concept itself undergoes new implications. So a peculiar type of experience is triggered by visual experience.

278
00:44:39.000 --> 00:44:55.000
This very peculiar experience can bring together 2 social worlds that were previously in both ancient and modern times, substantially well differentiated.

279
00:44:55.000 --> 00:45:09.000
The world of imagination and the world of experience, the former being not necessarily an authentic one, but having a privileged implication in the construction of the meanings of the latter.

280
00:45:09.000 --> 00:45:16.000
These 2 forms of knowledge have always been interdependent while remaining separate.

281
00:45:16.000 --> 00:45:17.000
A notable example of this is the aesthetic artistic experience.

282
00:45:17.000 --> 00:45:45.000
When conceived as the perfection or completion of the widespread, the static experience which takes place now and then in our daily lives, provided that our relationship with the environment and according with ourself, achieves a dynamic point of balance so experience also becomes a marginal factor today we might say

283
00:45:45.000 --> 00:45:50.000
since it cannot be assimilated into the technical data processing process.

284
00:45:50.000 --> 00:46:16.000
So, according to Benjamin, for example, the loss of experience in modern life was precisely the concept of a fracture in continuity between life and meaning, so data processing replaces experience, justice, technical progress outclasses the function of culture in the socialization of individuals, leaving leaving them hopelessly

285
00:46:16.000 --> 00:46:22.000
disoriented, and devoid of references. Nevertheless, it does.

286
00:46:22.000 --> 00:46:33.000
It is all connected. Es, experience is a factor in acquiring knowledge fundamental for the sedimentation of culture in the form of socialization.

287
00:46:33.000 --> 00:46:38.000
It also functions as a potential social stabilisator.

288
00:46:38.000 --> 00:47:01.000
So this function is absent in contemporary society, you in our contemporary era, the lodging and unifying force of the image lies precisely in the capacity to interconnect different worlds, images, dialogue with the experience, and trigger creative processes from which

289
00:47:01.000 --> 00:47:10.000
the action of individuals begins their perspective of reality. The interpretative capacity of behavioral codes of individuals, and the structural and dynamic ones of society.

290
00:47:10.000 --> 00:47:19.000
So images are dynamic and somearizing forms of thought.

291
00:47:19.000 --> 00:47:26.000
That initiate dialogue processes that can be internal, external, and communicative.

292
00:47:26.000 --> 00:47:27.000
So images are forms that take on distinct functions depending on the situation.

293
00:47:27.000 --> 00:47:40.000
They can offer information or overcome the semantic value, to become something which emphatically binds individual to each other.

294
00:47:40.000 --> 00:47:52.000
Employing a sign. In this sense images initiate an action, produce stimuli for the elaboration of thought, and take the form of elements of conjunction.

295
00:47:52.000 --> 00:48:02.000
To rise. Collective meanings. However, there are different. There are sorry there are differences amongst images.

296
00:48:02.000 --> 00:48:11.000
The difference between an artistic image and an image created by the production industry has crucial dissimilarities which impact the audience.

297
00:48:11.000 --> 00:48:16.000
Ability to relate to these images. In this sense the generative dynamics enacted by the arts can recapture the meaning of reality.

298
00:48:16.000 --> 00:48:27.000
The collective experience of reality and the quality of the society.

299
00:48:27.000 --> 00:48:53.000
We have lost traditional images versus technical images is basically something that was put into the discourse by Vlan Fusel, where he says that there is a different ontological position of traditional images concerning technical images which marks a form of separation from the concrete that is

300
00:48:53.000 --> 00:49:03.000
completely different from technical images, and which occupies the fifth and last level of abstraction of humanity in the cultural path of humankind's alienation from concrete.

301
00:49:03.000 --> 00:49:09.000
And he continues, of late texts have proved UN inaccessible.

302
00:49:09.000 --> 00:49:15.000
They no longer allow further imaginary mediations, they have become invisible.

303
00:49:15.000 --> 00:49:25.000
Moreover, they have been broken into precise elements which must be grasped and I cannot read the rest.

304
00:49:25.000 --> 00:49:36.000
Sorry, since the characteristic of human life is organized with knowledge of an acquaintance with data and information over and above reality.

305
00:49:36.000 --> 00:49:42.000
The issue regarding how such knowledge, data, and information is conveyed is not a secondary one.

306
00:49:42.000 --> 00:49:50.000
When images replace text, we perceive, recognize, and evaluate the world and ourself differently.

307
00:49:50.000 --> 00:50:02.000
Not any anymore. One-dimensional, linear, processual, historical, but two-dimensional as a plane could see embedded in fields of relation.

308
00:50:02.000 --> 00:50:10.000
So what is currently being realized is a mutation of our lives experiences, knowledge, values, and action.

309
00:50:10.000 --> 00:50:15.000
A mutation of our being in the world.

310
00:50:15.000 --> 00:50:26.000
So ultimately the difference between traditional images and technical images lies precisely in the qualities given off in the relationship with a subject.

311
00:50:26.000 --> 00:50:33.000
Traditional images are visions of objects, and technical images are computations of concepts.

312
00:50:33.000 --> 00:50:45.000
So the former is born from imagination, the latter are born from the ability to uniform, considering trust, in the rules, has been lost.

313
00:50:45.000 --> 00:51:05.000
So in this perspective, technical images replace the traditional social cohesion constituted by trusting the rules socially shared customs and values with images which tend to uniform a multitude of differences that final element of consonants or hope of cohesion the new society of social

314
00:51:05.000 --> 00:51:12.000
pulverization finds conformity through image concepts which uniformed the way of thinking.

315
00:51:12.000 --> 00:51:19.000
A technical images? Do these images do not invoke imagination?

316
00:51:19.000 --> 00:51:27.000
They tend to expel it, to avoid divergent or dispersive positions for uniformity.

317
00:51:27.000 --> 00:51:31.000
Where one aspires to uniformity there can be no room for critical capacities which implies an Ab.

318
00:51:31.000 --> 00:51:42.000
Ilities, to ask questions, create plural voices, and exhibit multiform perspectives, which is which easily allow for authoritarian drifts.

319
00:51:42.000 --> 00:51:47.000
The use of images today must serve as models for actions.

320
00:51:47.000 --> 00:51:56.000
Allow us to seek connections between object objects and no longer show things but Circus Samsung.

321
00:51:56.000 --> 00:52:05.000
So in post-traditional society like today's social change and dynamics of the intertwinings of phenomena is set in train by the technical factor.

322
00:52:05.000 --> 00:52:30.000
This we cannot deny. Technical progress has one characteristic which extends to all the areas it comes into contact with and within which it helps to instill dynamics, namely, the ability to control its internal procedures, while remaining unable to steer the purpose of its proceedings, since it is

323
00:52:30.000 --> 00:52:35.000
precisely the same purpose as the person of technical perfection.

324
00:52:35.000 --> 00:52:47.000
So, if technical images drive today's dominant logic, this domination is a cultural revolution in terms of the human capacity to understand the environment.

325
00:52:47.000 --> 00:53:06.000
Hence it's very capacity of survival, I would say, if the use of texts and linear intelligence was needed in an industrial society alongside the centrality of the human being in society contemporary society aims at the centrality of technique instead which can be rearranged

326
00:53:06.000 --> 00:53:19.000
in the desire for a different order is social resistance still possible in a society losing the concept of collectivity and shared values.

327
00:53:19.000 --> 00:53:23.000
A society mainly dependent on visual technical factor is also a society with an image driven imaginary.

328
00:53:23.000 --> 00:53:53.000
How are these images produced? The process of analysis or criticism between images, imagination, and imagery is crucial, because it questions not only how individuals imagine, construct their thoughts or develop their credit potential, which in turn determines their status as human beings, but it goes even further raising is still more disturbing

329
00:53:53.000 --> 00:54:18.000
and current question, what that concerns freedom? To quote zigzag, the question is, how will the phenomenon of a wired brain, or rather a brain influenced and driven by the networks or images affect our self experiences free human individuals and our very status as human individuals?

330
00:54:18.000 --> 00:54:31.000
Furthermore, if and when this capacity of experience of the other is prey to uniform imagery, how can the dialogic principle of the human being developed?

331
00:54:31.000 --> 00:54:44.000
Its singularity, and ultimately create a society upon shared values, and develop original or progressive ideas.

332
00:54:44.000 --> 00:55:07.000
Thank you.

333
00:55:07.000 --> 00:55:15.000
And now our next speaker, I believe, is online runner. Sokirth is runner there.

334
00:55:15.000 --> 00:55:20.000
I'm here.

335
00:55:20.000 --> 00:55:21.000
I'm online. Yeah.

336
00:55:21.000 --> 00:55:26.000
Are great older. I'll just click right.

337
00:55:26.000 --> 00:55:27.000
Just click, the.

338
00:55:27.000 --> 00:55:31.000
Sorry, Jeremy, just to clarify. Do I have 15 or 20 min?

339
00:55:31.000 --> 00:55:37.000
Probably have more than 15. We're going quite well in terms of time.

340
00:55:37.000 --> 00:55:38.000
So, but.

341
00:55:38.000 --> 00:55:42.000
Okay, so let's aim for 15 plus or minus 2 min.

342
00:55:42.000 --> 00:55:46.000
At the 15 min, Mark, I'll let you know.

343
00:55:46.000 --> 00:55:47.000
Alright, perfect! Thank you.

344
00:55:47.000 --> 00:55:49.000
Thanks, Ron.

345
00:55:49.000 --> 00:55:58.000
Alright. So good morning. Everyone actually good afternoon. I'm I'm talking to you from Beirut Lebanon.

346
00:55:58.000 --> 00:56:05.000
Thank you for offering this opportunity to present online for those who could not be in person.

347
00:56:05.000 --> 00:56:14.000
My presentation provides an analysis for the of the political imaginaries in shaping the trajectory of the Bds movement in Toronto.

348
00:56:14.000 --> 00:56:35.000
The Bds, which is the boycott divestment and sanctions, is a transnational movement that calls the international community to boycott Israel at the individual corporate, institutional and state levels until it meets its obligation towards the palestinians under the international law.

349
00:56:35.000 --> 00:56:43.000
Now why Toronto, the side of my field work was in Toronto for 2 main reasons, one, Toronto, was a key site for local and global Palestine solidarity initiatives.

350
00:56:43.000 --> 00:57:10.000
Even before the Bds call of 2,005. So since the the success of the anti-apartheid movement of South Africa, and before the emergence of the call to boycott Israel in 2,005, there was many initiatives mainly coming from unions and the

351
00:57:10.000 --> 00:57:21.000
churches in in Toronto, to to go through the anti like similar path, like the anti apartheid movement that was happening in South Africa to do the same for Israel.

352
00:57:21.000 --> 00:57:24.000
So that's one. In addition, there was also many other initiatives, such such as the Israeli apartheid.

353
00:57:24.000 --> 00:57:33.000
Week, or the Palestine Film Festival that emerged in Toronto and became like the global events.

354
00:57:33.000 --> 00:57:40.000
The second thing, and which is very crucial, is that Toronto is home for many indigenous communities which makes it yes.

355
00:57:40.000 --> 00:57:48.000
Excuse me, Radha. So sorry, Rana. I'm just wondering. Do you have a Powerpoint show?

356
00:57:48.000 --> 00:57:49.000
Oh, okay, alright! I'll please. It would.

357
00:57:49.000 --> 00:57:53.000
No. No. Okay, alright no problem.

358
00:57:53.000 --> 00:58:15.000
Which makes it specially important, since Palestinians are fighting such a colonialism in his historic Palestine, while being settlers in Canada, the presentation builds on my field work with the Bds movement in Toronto between 2,014 and 2019 I employed Triangulation as

359
00:58:15.000 --> 00:58:24.000
a methodological strategy by combining 52 in-depth interviews, archival work and participant observation.

360
00:58:24.000 --> 00:58:36.000
The interviews were mainly done by with activists from different origins, different ages, political affiliation, and different intensity of engagement with habitats.

361
00:58:36.000 --> 00:58:46.000
Now, I want to focus on imaginaries, because imaginearies are shaped by a historical and political environment that frames what is perceived to be possible and impossible.

362
00:58:46.000 --> 00:58:53.000
Imaginable and unimaginable in a particular spatial and temporal context.

363
00:58:53.000 --> 00:59:10.000
And this is very important in, in my analysis you will see that importance of the temporal temporality and the space are, and how they shape their imaginaries, and therefore shape the trajectory of a specific movement.

364
00:59:10.000 --> 00:59:21.000
So, if I want to put it differently, the concept of imaginaries acts both as a constraint to change as the status quo is produced through the institutions.

365
00:59:21.000 --> 00:59:35.000
The norms that assumptions and its courses, but also as librettatory and conductive to change as it involves an alternative, though not always progressive, vision for the future.

366
00:59:35.000 --> 00:59:43.000
The imaginaries articulate collective readings of the past, present, and future, to shape their interaction and collective action.

367
00:59:43.000 --> 01:00:00.000
So, therefore, by analysing this constellation of varied imaginaries as this materialized in the activist practices and solidarity alliances, it will give me an implication on the Bds ability to be to build sustained solidarity now you will see a lot

368
01:00:00.000 --> 01:00:12.000
of similarity, between what I will be presenting and between what Odai presented earlier this morning or this afternoon, for you.

369
01:00:12.000 --> 01:00:31.000
One thing is that although there is a renewed, scholarly interest in the study of social and political imaginaries across various disciplines, yet the concept of imaginary remains ambiguous, multivocal, sometimes vague specifically when it's used as a cinema

370
01:00:31.000 --> 01:00:35.000
synonym for imagination, ideology, or Utopia.

371
01:00:35.000 --> 01:00:46.000
When I'm talking about social movement literature, the focus is always on the radical imagination, and on the prefigurative practices that aim to achieve.

372
01:00:46.000 --> 01:00:48.000
That desiredense so what I'm suggesting is that I need a temporal analysis.

373
01:00:48.000 --> 01:01:15.000
They challenged the future oriented projection of imaginaries in social movement, and suggest the possibility of bridging diverse temporalities and the existence of an entangled temporality where it could be possible that we have the the cost existence of diverse temporal configuration

374
01:01:15.000 --> 01:01:22.000
and interaction in multi-layered ways, at specific times and places.

375
01:01:22.000 --> 01:01:42.000
So my argument is that there are tensions and opportunities that arise from the existence of 2 prominent imaginaries among the Bds activists in Toronto there is those with the third word internationalist anti-colonial imaginaries and those with the pragmatic international law at

376
01:01:42.000 --> 01:01:50.000
the human rights imaginaries. I use tensions because these are not only discursive, discursive debates.

377
01:01:50.000 --> 01:02:03.000
These are translated into the activist praxis on the ground where we see sometimes the activist praxis on the ground where we see sometimes groups of activists do not ordinate together.

378
01:02:03.000 --> 01:02:09.000
So with leads. Sometimes a fragmentation of the movement rather than a unity of the movement.

379
01:02:09.000 --> 01:02:10.000
So the imaginaries reveal the activist relation.

380
01:02:10.000 --> 01:02:23.000
Other liberation and anti-oprexive movements to the Canadian States and to various global systems of oppression.

381
01:02:23.000 --> 01:02:26.000
So let me start with those that have the Third Third Internationalist, Anti-colonial Imaginaries.

382
01:02:26.000 --> 01:02:39.000
They understand the Palestinian struggle from an intersectional approach within a larger framework of fighting colonialism.

383
01:02:39.000 --> 01:02:44.000
Inerialism and various access of oppression and inequalities in the world.

384
01:02:44.000 --> 01:03:05.000
For them. Palestine was and is still, a transnational struggle, embedded in a web of interconnected forms of transnational violence, that aims to replicate the colonial and imperial forms of domination over nations and the dominance of the white men over other

385
01:03:05.000 --> 01:03:12.000
races. So what we see as a Zionist settler colonial project is a microsome of the Western settler.

386
01:03:12.000 --> 01:03:20.000
Colonialism and imperial projects globally, which, in other words, makes the question of the Palestinian struggle.

387
01:03:20.000 --> 01:03:40.000
Not a unique struggle, but while it is one of the many empty imperial struggles in the world, so if I put it in the words of one of my interlockutors, he told me, Palestine is not fighting Israel, we are fighting America, and the whole Western political project and their allies.

388
01:03:40.000 --> 01:04:06.000
In our land, and all other, and you can see here, for example, the analysis becomes so much sophisticated for this group of of activists where one activist provided me with analysis for the complex military global industry, because for her, the this industry forge funding and the training relations between for example the

389
01:04:06.000 --> 01:04:26.000
Ferguson police that killed, that is, or or the American police that kills the African American in the United States, and the so called Israeli Defense forces that keeps on killing the Palestinians in Palestine activists with anticolonial third, world.

390
01:04:26.000 --> 01:04:44.000
Political imaginaries, and also understand Palestine to be an epicenter of a global resistance entangled with all the anticolonial empty impairs and anti-receptors projects, and to the just earlier the presentation of odai gave us a very good example about this

391
01:04:44.000 --> 01:05:00.000
interconnectedness in the 19 sixties, as you can see, it's this activist emphasis on the intersectional links between the Palestinians struggles and other anti-colonial movements, and they aim to revive or strengthen the ties, associated

392
01:05:00.000 --> 01:05:07.000
with the grassroots level of Third World Internationalism of the 19 fifties to 19 seventies.

393
01:05:07.000 --> 01:05:18.000
The revival of the Third World. Anti-colonial political imagination is focuses on the Utopian moment moment, as already realized, as revived from the past.

394
01:05:18.000 --> 01:05:32.000
Since anticolonial revolutions, spanned the globe in Africa, Asia, and Latin America, where revolutionary strategies, ideas, military training, where diffuse and exchange are revolutionaries.

395
01:05:32.000 --> 01:05:50.000
So many. As I said, many of my interlocutors enlarged this anti-in, colonial, and anti-imperial imaginaries of what I, one of my actor, one of the interlocutors, described as the quote the struggle of marginalized groups against the white man

396
01:05:50.000 --> 01:06:13.000
the white man. Here is a metaphor. You described a Western hegemonic dominance over the other a dominance rooted in long history of colonialism, sector colonialism, white supremacy, disposition, and exploitation of racialized population just as an example on how this revival of

397
01:06:13.000 --> 01:06:23.000
the imaginaries rooted in Third World internationalism is illustrated in the connection between the Bds and the Black Lives matter.

398
01:06:23.000 --> 01:06:36.000
Black lives matter, or Idle no more, which is an indigenous movement in Canada, or the Tamil Student Association, Orica, or the Kashmiris and other Latin American groups, among others.

399
01:06:36.000 --> 01:06:55.000
But it's also associated with increased ties between the Bds movement and the trade unions and the immersions of a new solidarity ties with queer groups and the growing group of a Jewish nonzionist activists.

400
01:06:55.000 --> 01:07:03.000
I want to focus specifically on the relation between the Palestinians and the indigenous people of Tertiland.

401
01:07:03.000 --> 01:07:22.000
So Thailand is the terminology that's used by the endigenous on what's today known as North America under the shared logic of resistance to settler colonial wise, the Bds and indigenous people's movement recognize common means of illuminatory

402
01:07:22.000 --> 01:07:33.000
dynamics, such as land theft, ethnic, cleansing, cultural genocide, eraser of narrative, residential schools, murder, depression, etc.

403
01:07:33.000 --> 01:07:54.000
But despite this shared commonalities, the difference between the socio-political contexts, and, more importantly, the unintended implications of the Palestinians living in Turtleland or North America in the colonization of indigenous peoples in Canada require examination actually

404
01:07:54.000 --> 01:08:14.000
this this is an ongoing debate of in the Arab among the Arab community, among the activists about this implication, that complicity with the set of colonialism in Canada, and this is an example I gave from Leila who is a Canadian born Palestinian students Union

405
01:08:14.000 --> 01:08:26.000
organizer. She always think about her hybrid positionality as neither a settler who completely benefited from the dispossession of indigenous lands and the elisure of their culture.

406
01:08:26.000 --> 01:08:30.000
And here she's thinking more like a white settler.

407
01:08:30.000 --> 01:08:37.000
But she's also not the migrant who just moved in a new country without being implicit in this settler colonial project.

408
01:08:37.000 --> 01:08:42.000
She thinks about her positionality as being someone who was born in Canada.

409
01:08:42.000 --> 01:08:49.000
But her parents were forced to leave Lebanon, the Palestinian refugee camps in Beirut.

410
01:08:49.000 --> 01:08:55.000
During the Israeli invasion so, in other words, what she thinks is that we were obliged to come here.

411
01:08:55.000 --> 01:09:06.000
It was not our choice. Nevertheless, this is something that keeps her totally uncomfortable, especially when the Palestinian and other Arab community keep want.

412
01:09:06.000 --> 01:09:25.000
Keep celebrating Canada and Canada day. Tomorrow is Canada day, so you will see in case you're following, you'll see a lot of waiving of the flags, and even among the Arab community, even among some Palestinian actors that are with the Bds

413
01:09:25.000 --> 01:09:26.000
movement. But this symbolically.

414
01:09:26.000 --> 01:09:30.000
Ronnie, you have a few minutes left.

415
01:09:30.000 --> 01:09:31.000
Oh!

416
01:09:31.000 --> 01:09:32.000
A few minutes more. Yep, you're just over the 15. Yeah.

417
01:09:32.000 --> 01:09:34.000
Okay. So sorry. Sorry. Alright. Okay. All right. No problem. I'll skip to go to the second one.

418
01:09:34.000 --> 01:09:44.000
Then, so so here I'm what I'm trying to do is just I want to get to problematize this migrant settler identity in among activists.

419
01:09:44.000 --> 01:10:04.000
And I want to think along with the activists, on how they are fighting central colonialism in isolic Palestine, while in Canada they are also settled colonials on the opposite, on the opposite end.

420
01:10:04.000 --> 01:10:17.000
I want to also discuss very briefly the activist with the human rights and international law imaginaries what I call pragmatic imaginaries.

421
01:10:17.000 --> 01:10:31.000
For 2 main reasons, they call actually they advocate, and they advocate for international and human rights as opposed to what they perceive as radio, Third World International.

422
01:10:31.000 --> 01:10:51.000
And why they call it radical for 2 main reasons. First, is that the idea that human rights and international law is currently the lingua franca of all global politics and transnational activism as well as the moral compass nowadays this right-based approach is easily legible for the western public

423
01:10:51.000 --> 01:10:52.000
and easily legitimizes the collective claims.

424
01:10:52.000 --> 01:10:54.000
So here they are talking specifically that we are in Canada.

425
01:10:54.000 --> 01:11:02.000
So, therefore let's use the language that a Canadian loves to hear.

426
01:11:02.000 --> 01:11:08.000
That's one, and the second, and also Bds uses the language of international law.

427
01:11:08.000 --> 01:11:29.000
And the second, most important reason is that the fear of retaliation against the movement and the activists themselves, particularly since the fierce Zionist counter movement, both globally and locally, successfully weaponized, newly engineered laws that conflate anti Zionism with anti-semitism so here we can see

428
01:11:29.000 --> 01:11:35.000
context matters for them. Let's be very strategic and let the people listen to us.

429
01:11:35.000 --> 01:11:45.000
Let us first recruit them, and then later we can see what we can do to tell them about all the project of sector, colonialism, and so on.

430
01:11:45.000 --> 01:11:50.000
So, that's not to say that international law and human rights are not.

431
01:11:50.000 --> 01:11:58.000
Do not contribute to justice actually, of course, they oppose all 4 for a bit, occupation, annexation, and so on.

432
01:11:58.000 --> 01:12:21.000
So just to conclude what I'm trying to present here is that these 2 imaginatives that exist among the activists among the Bds in Toronto, they are creating a tension among them, so that this tension is translated into the inability to work together, so for example if there is

433
01:12:21.000 --> 01:12:26.000
a certain Mega event, and there should be a protests.

434
01:12:26.000 --> 01:12:42.000
Sometimes you can see 2 different protests organized in the same day, just because they don't want to work together, but also it opened up other opportunities specifically specifically, the revival of the of the third word, ties of the 19 sixties.

435
01:12:42.000 --> 01:12:50.000
Thank you so much.

436
01:12:50.000 --> 01:12:58.000
Thank you. Rana.

437
01:12:58.000 --> 01:13:01.000
You don't. Okay, yeah, that's alright. Okay.

438
01:13:01.000 --> 01:13:13.000
Well! Alright, all right. Well, I'll hand over to the next speaker.

439
01:13:13.000 --> 01:13:20.000
I should say the next paper is written by Ben Gook and Sean Cooper, from the University of Melbourne.

440
01:13:20.000 --> 01:13:37.000
Today we have been good to present on their behalf, and the topic is cultural politics, disaffection, and imagination.

441
01:13:37.000 --> 01:13:43.000
Thanks. Yeah. So Shauna, excuse me, Shaun is in the Uk.

442
01:13:43.000 --> 01:13:48.000
So I'm here presenting co authored paper.

443
01:13:48.000 --> 01:13:57.000
I'll jump into it. I'm reading it, too, because we did it together, so I don't want and do violence to our collective project.

444
01:13:57.000 --> 01:14:12.000
So former Australian, Prime Minister, Scott Morrison, opened the nation's 2022 election campaign by noting voter weariness quote, I get that people are tired of politics, he said.

445
01:14:12.000 --> 01:14:13.000
Research supports Morrison's summary of the public mood.

446
01:14:13.000 --> 01:14:25.000
A few months earlier, political scientists noted that various indicators show record levels of citizen disaffection with democratic politics in Australia.

447
01:14:25.000 --> 01:14:31.000
Quote these findings from the Australian National University's long-running Australian election study indicate the satisfaction with democracy.

448
01:14:31.000 --> 01:14:35.000
In 2019 reached its lowest level since the 19 seventies.

449
01:14:35.000 --> 01:14:41.000
Whitlam dismissal beyond the democratic process.

450
01:14:41.000 --> 01:15:02.000
The same study shows that trust in government itself has reached its lowest level on record, with just one in 4 voters, believing people in government could be trusted in noting these statistics here in Australia, a start from where we sit, but the same is true in many Western democracies in line with these trends

451
01:15:02.000 --> 01:15:09.000
elections over the past 2 decades, have seen the votes of the so-called disaffected be highly prized.

452
01:15:09.000 --> 01:15:10.000
Politicians, researchers and media reports invoke disaffection, and the disaffected to reference.

453
01:15:10.000 --> 01:15:27.000
An array of discontents. As social life appears more fractured and crisis ridden, negative feelings are said to be rife, amplified by social media across the political spectrum.

454
01:15:27.000 --> 01:15:31.000
The disaffected are held to be propagating. Both protest and withdrawal from black lives.

455
01:15:31.000 --> 01:15:39.000
Matter, mobilizations and anti-vaccine movements to anti-politics and low election turnouts.

456
01:15:39.000 --> 01:15:48.000
Disaffection has emerged. Then, as a keyword of our time, and that disaffected are a key figure in contemporary cultural politics.

457
01:15:48.000 --> 01:16:00.000
So in this presentation, we want to suggest that we can analyze this conjuncture, including both the discourse, its associations, relations, and contradictions, the embodied practices of the disaffected.

458
01:16:00.000 --> 01:16:11.000
As a contemporary form of cultural politics, drawn to specific but often diverging imaginaries as ever. The point here is not to propose monolithic cultural blocks.

459
01:16:11.000 --> 01:16:19.000
Disaffection and alternative modes of implicit or explicit affection fit into wider cultural landscape.

460
01:16:19.000 --> 01:16:20.000
The felt experience of disaffection may result from estrangement from other people.

461
01:16:20.000 --> 01:16:29.000
Social formations, technical systems or ecologies, but it might also be described in terms of rifts within and between individuals.

462
01:16:29.000 --> 01:16:40.000
Smaller groups, technologies and their users, environments and their inhabitants.

463
01:16:40.000 --> 01:16:47.000
So as this session and title suggests, we draw on 2 approaches, that to our knowledge, are not regularly brought together.

464
01:16:47.000 --> 01:16:53.000
Cultural politics and imaginaries more than a synthesis or systematic comparison.

465
01:16:53.000 --> 01:16:58.000
The following are really notes on a potential matchmaking exercise, a minimum.

466
01:16:58.000 --> 01:17:16.000
We can quickly know areas of overlap, most especially with the Castoriatin Costello Yardin lineage of imaginar research which we've heard about already a bit today, including an emphasis on 4 things I'd say first a non-banal sense.

467
01:17:16.000 --> 01:17:23.000
Of human creativity or autonomy that escapes the fixity of determined situations.

468
01:17:23.000 --> 01:17:35.000
Secondly, the question of representation as a central category, and related to this the role of imaginaries and languages in instituting, cohering, and alienating populations, groups, and cultures.

469
01:17:35.000 --> 01:17:57.000
Thirdly, another, emphasis on human doing and acting situated within variously named the Socio Historical or the Everyday, or the historical conjuncture, and fourthly, bundling up the previous points, an interest in non-deterministic relations between individuals and institutions subjects and

470
01:17:57.000 --> 01:18:01.000
structures collectives in history. There's clearly all circle very similar points, all of which are strengths of these 2 approaches.

471
01:18:01.000 --> 01:18:11.000
I'd say so to give the conclusion up front. I guess.

472
01:18:11.000 --> 01:18:30.000
Venturing this Castoriatin reading of the current conjuncture which we could date to the period since 1,989, we could argue that disaffection represents a plea sometimes muted, sometimes raucous for autonomy beyond the dominant

473
01:18:30.000 --> 01:18:39.000
heteronomous institutions. We wager that cultural politics and social imaginings can mutually inform our approach to this topic.

474
01:18:39.000 --> 01:18:44.000
So that's the introduction. Turning to cultural politics as a term.

475
01:18:44.000 --> 01:18:56.000
Interestingly, both cultural politics and social imaginaries name both the everyday practices and the critical traditions that dedicate themselves to exploring these phenomena.

476
01:18:56.000 --> 01:19:08.000
We suggest that cultural politics as a critical tradition concerns complexes of feeling, thinking, and doing at individual, interpersonal and social scales.

477
01:19:08.000 --> 01:19:18.000
The editors of a Cultural politics journal which Duke University Press publishes, noted in a survey of the terms contemporary Status.

478
01:19:18.000 --> 01:19:40.000
Roughly 5 years ago that quote, although neither a cultural philosophy nor a political theory, the concept of cultural politics emerged decades ago, when it was often argued that the study of culture and the academic discipline of cultural studies were unavoidably political because of questions of value ideology and power this

479
01:19:40.000 --> 01:19:52.000
study, entails end of quote cultural politics in one understanding is a field that seeks to broaden the scope of political studies, to encompass various cultural forms and influences, much like cultural studies.

480
01:19:52.000 --> 01:19:58.000
Those laboring in the cultural political field see it as interdisciplinary at root.

481
01:19:58.000 --> 01:20:15.000
It draws on various theories from continental philosophy, political theory, feminist and queer theory, techno culture, history, eco, criticism, security studies, media theory, anthropology, aesthetics, artistic practice, sociology, film studies, literary studies, and other.

482
01:20:15.000 --> 01:20:34.000
The objective, then, of cultural politics is to embrace a shift from the individual to the wider political frame, but at the same time remains critical of the empirical turn that takes representations for facts as well we might add here of a certain sociologism that is a social science of the number counting

483
01:20:34.000 --> 01:20:39.000
and other Versions of false concreteness in empiricism.

484
01:20:39.000 --> 01:20:52.000
One reason for this concerns scale cultural politics today understands individual phenomena as operating within, resulting from an altering larger macro trajectories at a range of scales.

485
01:20:52.000 --> 01:20:57.000
The Bio, the Eco, the national, the regional, and the global.

486
01:20:57.000 --> 01:21:03.000
It also seeks to re-figure our understanding of the political sphere in response to cultural shifts.

487
01:21:03.000 --> 01:21:11.000
The crux of this endeavour, then, is this, how can we theorize culture as a political issue and politics as a cultural field?

488
01:21:11.000 --> 01:21:20.000
It seeks to explore oppositional, critical, and reconstructive approaches to the political through a range of cultural forms and practices.

489
01:21:20.000 --> 01:21:31.000
Cultural politics could likewise be construed as exploring the more than economic sociocultural organization of ways of life.

490
01:21:31.000 --> 01:21:40.000
So as in cultural studies, the cultural here can at first blush be taken in its sense of the artifacts and cultural forms of the culture industry.

491
01:21:40.000 --> 01:21:47.000
Investigating these, for example, not simply as entertainment or art, but rather as political technologies.

492
01:21:47.000 --> 01:21:59.000
Alternatively, the cultural can be seen in its more expansive quasi anthropological sense as a way of life entailing the practices, beliefs, material objects, and so on.

493
01:21:59.000 --> 01:22:18.000
In a certain time and place either way. The point is that we find politics so antagonisms, disputes, conflicts in both varieties of culture, cultures are in this sense open, debatable rather than closed, and to the extent that different social imaginaries aspire to in state certain coherence

494
01:22:18.000 --> 01:22:24.000
on the chaos of human activity, and we can also add non-human.

495
01:22:24.000 --> 01:22:29.000
The politics here might be construed as battles over different social imaginaries.

496
01:22:29.000 --> 01:22:37.000
We might also reverse the semantics and suggest politics, whether limited to parliaments or expanded to a broader field, has its cultures.

497
01:22:37.000 --> 01:22:52.000
But this is not what interests us so much here, after all, for Castoriatis, one of the lamentable things in modernity is, how instituted politics absorbs the radically imaginative powers of the political.

498
01:22:52.000 --> 01:23:10.000
So cultural politics, understands culture politically, including being explicit about commitment contravavours, virt, fry, enquiry, and politics as cultural phenomena, such that culture flows into politics and vice versa on the latter point culture wars give us a clear indication

499
01:23:10.000 --> 01:23:18.000
of the stakes and early progressive working, cultural politics, attempted to understand emerging varieties of moral panic, and so on.

500
01:23:18.000 --> 01:23:22.000
More recently, one time trump strategist, Steve Bannon.

501
01:23:22.000 --> 01:23:25.000
Rightitbar, and the whole group of altruright outriders.

502
01:23:25.000 --> 01:23:33.000
Follow the line that culture is upstream from politics to change politics, they thought he must change culture.

503
01:23:33.000 --> 01:23:37.000
But these actors, notably in their involvement in Cambridge analytica culture, is made up of units.

504
01:23:37.000 --> 01:23:59.000
Otherwise known as people, and by preparing a psychological profile generated by user choices online Cambridge Analytica would create an information database that could be used politically, such that, for example, your taste in slippers detergent and streaming platforms will prepare a certain set of

505
01:23:59.000 --> 01:24:03.000
political ads, about borders abortions, and gun laws.

506
01:24:03.000 --> 01:24:14.000
So this reminds us that cultural politics and cultural studies may have its progressive bona Fridays, but it like so much else, can be co-opted for reactionary ends.

507
01:24:14.000 --> 01:24:30.000
Here we need only note how Gramsci's theory of hegemony shibboleth of progressive cultural political thought has received in recent years some of its most spirited interpretation and mobilization among the far right.

508
01:24:30.000 --> 01:24:47.000
So to return to 2 points made briefly above statistical metrics and ethnographic analysis employed by regressive and even some progressive political movements, seek out apparently concrete observations of everyday life, and the expressed concerns of its inhabitants the problem is not

509
01:24:47.000 --> 01:25:02.000
only that observation is always a rep presentation, and that the concept of the everyday is already discursive, but also that singling out human actors tends to obscure other agencies at work in cultural politics at one level.

510
01:25:02.000 --> 01:25:07.000
Embodiment is intensely local, shaped by air, water, noise, pollution.

511
01:25:07.000 --> 01:25:16.000
The local quality of network services and of personal devices. The level of postcodes and even particular houses in a block.

512
01:25:16.000 --> 01:25:32.000
I don't like a larger scale, however. Exclusions aggregate around fossil fuel emissions, large-scale weather, events, such as drought, fires and floods, sea level change and habitat loss and other shared or regional global effects to the extent that they are entangled in

513
01:25:32.000 --> 01:25:38.000
network communications. Humans are becoming technological. But to that precise extent there remained unencountered.

514
01:25:38.000 --> 01:25:48.000
Abodment is becoming ecological disaffection, then, may not be exclusively a matter of what can be expressed or observed.

515
01:25:48.000 --> 01:25:58.000
Ethnographically, behaviorally or statistically, among humans and cultural politics cannot therefore restrict itself to a narrowly defined human privilege.

516
01:25:58.000 --> 01:26:15.000
Its engagement with the more than human clarifies that cultural political life is conducted in complex and dynamic relations with techno human attempts to govern and exploit the fetishization of stability as a social virtue in contemporary politics reflects a

517
01:26:15.000 --> 01:26:32.000
misappropriated concept of systems in equilibrium from an older cybernetics, while exhibiting an increasing bias towards efficiency, efficiency is still measured in the terms established in court Shannon's mathematical communication theory as signal to noise

518
01:26:32.000 --> 01:26:49.000
ratio, the noise that threatens a system's efficiency can be external, deriving from the ecological domain, including the bodies of humans to the extent that they have not been wholly colonized in the interests of extracting labor and data, and this external noise equates to the

519
01:26:49.000 --> 01:26:56.000
demand that Shark Runsia, and rather differently Chantal move position as the engine of political change.

520
01:26:56.000 --> 01:27:04.000
Second potential source of noise is internal interest, systemic noise generated by the incompletion and incoherence of systems, such as capital or liberal democracy, that tend towards universal claims.

521
01:27:04.000 --> 01:27:17.000
They cannot complete.

522
01:27:17.000 --> 01:27:21.000
I might do some cutting on the fly here. We'll see how we go.

523
01:27:21.000 --> 01:27:43.000
So, turning then to imaginaries, if we build on the question of representation and creativity flag our opening today, a first attempt at bringing together these theories of cultural politics and imaginings would work with on and around the notion of social imaginary significance in particular the notion of

524
01:27:43.000 --> 01:27:53.000
signification opens the whole sphere of semionic analysis and hermeneutics, exploring horizons of meaning within cultural theory and analysis.

525
01:27:53.000 --> 01:28:01.000
We note, of course, that Custori artists operated at some distance from standard semiotics and its structuralist adherents.

526
01:28:01.000 --> 01:28:21.000
Nevertheless, an approach informed by this social theory would consider how imaginaries enable a deconstruction and dem naturalizing of quasi substantial entities, such as the economy, social life in the social imaginary field consists of significations that compose communities offering Us.

527
01:28:21.000 --> 01:28:29.000
The image of social life as a contestation of meaning, and the political antagonism that appears alongside this contestation.

528
01:28:29.000 --> 01:28:35.000
Social imaginaries as Adams and Smith argue, emphasize the properly social aspect of the imagination.

529
01:28:35.000 --> 01:28:46.000
Instead of reducing it to a faculty of the individual mind, bringing out the indissociable polarity between the imaginary and the imagination.

530
01:28:46.000 --> 01:29:06.000
In this particular field. Nevertheless, when drawing this into dialogue with cultural politics, we could draw on Botici's generative provocation, and proposed that today both social imaginaries and cultural politics deal with the imaginal and the trans individual and also some of what we heard

531
01:29:06.000 --> 01:29:09.000
earlier about the image.

532
01:29:09.000 --> 01:29:28.000
In the context of rising disaffection. One fault line in imaginaries over recent years has been between decline and acceleration, or indoctrinal terms. Declinism and accelerationism, where decline tends towards anstalgia and acceleration towards futurology they come together

533
01:29:28.000 --> 01:29:33.000
around an anxiety about the present that only the future can resolve.

534
01:29:33.000 --> 01:29:37.000
These are not exactly novel anxieties and positions.

535
01:29:37.000 --> 01:29:42.000
They rather seem to be positions repeatedly generated by modernity.

536
01:29:42.000 --> 01:29:55.000
Still, at present they seem to be characterized by loss of control, where anxious futures have more from cold war, fear of atomic apocalypse to fears of climate change and economic catastrophe.

537
01:29:55.000 --> 01:30:05.000
These are imaginaries, as always, institute and are instituted by the world, and the battle consists in redefining or reshaping or responding to this conjuncture.

538
01:30:05.000 --> 01:30:15.000
Some of the work on petrocures. For example, suggests a social imaginary that sees a material resource such as oil squeezed into a social form.

539
01:30:15.000 --> 01:30:19.000
That pretty exists it rather than the other way around here.

540
01:30:19.000 --> 01:30:27.000
An imaginary comes into view with a set of overlapping cultural, social, political, economic, and ecological elements within it.

541
01:30:27.000 --> 01:30:30.000
Pipelines of oil and gas could be said to generate the desires.

542
01:30:30.000 --> 01:30:49.000
They are built to satisfy, and the increasingly contested nature of pipeline construction, and the circulation of the commodity therein demonstrates the centrality to predominantly imaginary as well as a countervailing radical imaginary inactivism and thought.

543
01:30:49.000 --> 01:30:57.000
I might skip here to conclude on the note of disaffection, while the term has long been pegged to youth practically as a synonym.

544
01:30:57.000 --> 01:31:09.000
In many cases it is no longer adequate to ask why any specific youth feels disaffected.

545
01:31:09.000 --> 01:31:20.000
Cultural politics asks how an entire form of life has become profoundly dysfunctional, and how this can be noticed in diverse realms of cultural expression, feeling, and activity.

546
01:31:20.000 --> 01:31:31.000
Disaffection seems to constitute a newly widespread formation of subjectivity and sociality grown from this century's widening discontent and frustration.

547
01:31:31.000 --> 01:31:35.000
What's distinctive? Given this affection is not itself new.

548
01:31:35.000 --> 01:31:46.000
The pointing away from purely social origins, symptoms and remedies towards an expanded field of human, technical, ecological interaction.

549
01:31:46.000 --> 01:32:03.000
It con juncture that in the process redefines the field and program of cultural politics today, as I suggested in the opening, we say all of the above aware of the already exceedingly diverse and interdisciplinary intellectual sources and trajectories at work in both the social

550
01:32:03.000 --> 01:32:13.000
imaginary fields as well as cultural politics. Do we really need to proliferate allies by introducing cultural politics and social, imaginaries to one another?

551
01:32:13.000 --> 01:32:18.000
Well at this point, given the number of them, we might ask, why not?

552
01:32:18.000 --> 01:32:25.000
Why not one more potential recruit in the attempt to understand and arrest proliferating crises?

553
01:32:25.000 --> 01:32:39.000
Less flippantly. We could suggest that cultural studies in cultural politics offer us a subtly different set of objects to a notice emergent, residual, and dominant social imaginings in disaffected times.

554
01:32:39.000 --> 01:32:46.000
This includes the directive within cultural studies to be attentive to the rayifying and Utopian impulses in popular culture.

555
01:32:46.000 --> 01:32:52.000
Where this often goes missing in the more high toned social imaginer's work.

556
01:32:52.000 --> 01:33:05.000
Here we would venture that the influential role of psychoanalytic thinking in cultural politics approaches, also adds questions of enjoyment which will be crucial in understanding contemporary disaffection.

557
01:33:05.000 --> 01:33:11.000
A story. Artist, of course, had his psychoanalytic background, and often invoked affects.

558
01:33:11.000 --> 01:33:16.000
But these are typically secondary in their treatment overall to other imaginary elements.

559
01:33:16.000 --> 01:33:28.000
One virtue, then, of a cycloanalytically inflected cultural politics, is to ask questions about identification and enjoyment both in popular culture and sociopolitical way.

560
01:33:28.000 --> 01:33:50.000
This affection clearly needs this treatment, as the word itself suggests, and one final curveball and interesting note to end on here might be to note the recent return of totality as a concern in cultural and social theorizing to what extent are cultural politics and or social imaginaries avatars of

561
01:33:50.000 --> 01:33:55.000
the long dismissed domain of totality studies, and to what extent are their aspirations?

562
01:33:55.000 --> 01:34:09.000
Similar and different thanks.

563
01:34:09.000 --> 01:34:21.000
Thanks to all the speakers for for your collective brevity, which leaves us with some 15 min for discussion before I turn into a pumpkin and go on chair.

564
01:34:21.000 --> 01:34:22.000
Another session at the stroke of midnight.

565
01:34:22.000 --> 01:34:28.000
In other words, 20 past files.

566
01:34:28.000 --> 01:34:34.000
So questions, either online or from the audience.

567
01:34:34.000 --> 01:34:40.000
Here!

568
01:34:40.000 --> 01:34:44.000
Please come up, come up to the front and use the mic so that people online can hear.

569
01:34:44.000 --> 01:34:54.000
And if anyone online has a question, just please raise your virtual hand.

570
01:34:54.000 --> 01:35:04.000
Come right. I can only.

571
01:35:04.000 --> 01:35:07.000
Hi! My question is, for the first Resender Ode.

572
01:35:07.000 --> 01:35:10.000
I'm aging from the University of Melbourne.

573
01:35:10.000 --> 01:35:16.000
You spoke about how social organizations are needed for globalization of a problem or struggle to occur.

574
01:35:16.000 --> 01:35:21.000
Given the 19 sixties framework you mentioned in the start, like at the start of your presentation.

575
01:35:21.000 --> 01:35:39.000
I wanted to ask you how and if the disc was produced by the groups you researched has been sustained over time, and whether or not this has changed, as that has gone on.

576
01:35:39.000 --> 01:35:51.000
Yeah, thank you for this question I think this is the second part of my should have been the second part of my presentation but I didn't have any time for it.

577
01:35:51.000 --> 01:35:59.000
I've mostly talked about the conditions of possibility of this sort of world society in terms of interstellar relations.

578
01:35:59.000 --> 01:36:22.000
But if we look at the kind of communications that we produce this communicative nexus, then we can see how in each of these self-descriptions and self-conceptions of these struggles, this kind of discourse is reproduced along different lines, so for instance, along the temporal

579
01:36:22.000 --> 01:36:26.000
dimension oftentimes the simultaneity of struggle, episodes.

580
01:36:26.000 --> 01:36:33.000
So, for instance, the 1,967 uprisings in all over the Us.

581
01:36:33.000 --> 01:36:41.000
In Detroit and other places in the Us. What we're called the riot race riots in the US.

582
01:36:41.000 --> 01:36:45.000
They coincided with the 19 6, 7 War, and that is something that sort of.

583
01:36:45.000 --> 01:36:50.000
We see how simultaneity engenders communications of struggle, equivalency.

584
01:36:50.000 --> 01:36:59.000
So that's one aspect of it. But we can also look at it from the substantive dimension where certain topics engender this world societal discourse, for instance, live by burials, and Palestine.

585
01:36:59.000 --> 01:37:06.000
You find this in the pamphlets in the Palestine pamphlets they talk about live burials in Palestine, and how live burials in Palestine?

586
01:37:06.000 --> 01:37:24.000
They equate them with live burials in Vietnam, at the hands of the American forces, or you can look at it along the American forces, or you can look at it along the social dimension as a kind of community of world society.

587
01:37:24.000 --> 01:37:47.000
In terms of community, of world society in terms of struggle, relations whereby African Americans would view Palestinians as Africans, asks, and they kind of like see them as part of their community so that kind of creates reproduces a global reproduces world society in terms of

588
01:37:47.000 --> 01:37:51.000
interstarar relations along the sort of on the basis of group affiliation.

589
01:37:51.000 --> 01:38:08.000
So we can see that along different axes. And and this is how empirically a communication of struggle equivalency actually looks like.

590
01:38:08.000 --> 01:38:16.000
The floor is open at the moment, or virtual floor is Yes, please.

591
01:38:16.000 --> 01:38:27.000
Oh, oh, no! Up here I'm sorry. So that like, online.

592
01:38:27.000 --> 01:38:37.000
It's a question for Elaya the way you use image imaginary in cultural study, because you have image image and a specific artistic image.

593
01:38:37.000 --> 01:38:43.000
And you arrived at some sentence, and an image of the consumption of image.

594
01:38:43.000 --> 01:38:47.000
So make me a question about society of imaginary. It's this global fusion of image.

595
01:38:47.000 --> 01:38:52.000
Or do you have to study the process of conjunction, of image?

596
01:38:52.000 --> 01:39:04.000
I remember, did you? Bowman retired very precisely the adjust time cutting off constructing movie.

597
01:39:04.000 --> 01:39:14.000
Choose, image, image, you add some larger image, and you try to, as a director, to fill the emotion between image and the Bahman.

598
01:39:14.000 --> 01:39:28.000
Conclude, any math could be an objective, geometric, a physical apparent, a physical simulation, an index, but also in the pathos and a heart well, we manage to combine 2.

599
01:39:28.000 --> 01:39:39.000
You can go to dollars. And so on this way. So multiple kind of image, different kind of combination of image.

600
01:39:39.000 --> 01:40:04.000
Monitoring, independent artist. But if you go to custody at this, you said the social imaginary, so it depends of the historical period so I suppose the sort of imaginary has to come back strong historical feedback in cultural terms, and very precise proceeding of a combining conjuncting the

601
01:40:04.000 --> 01:40:14.000
image. This is too simple, but.

602
01:40:14.000 --> 01:40:21.000
So basically, I'm not sure if I will be answering your question.

603
01:40:21.000 --> 01:40:33.000
But I will try. Basically, my presentation was trying to put into into the discourse images.

604
01:40:33.000 --> 01:40:36.000
And what images does to us? And how do they impact our way of thinking as well?

605
01:40:36.000 --> 01:40:56.000
So when we think about imaginaries, we don't only put into play, especially now, especially in our society, which is basically a visual society.

606
01:40:56.000 --> 01:41:11.000
So we don't only put into into place. Let's say the ideologies or the shared values, or the shared kind of imaginaries that we can create by.

607
01:41:11.000 --> 01:41:17.000
Let's say a dialogue, basically, or a biological kind of confrontation.

608
01:41:17.000 --> 01:41:47.000
But we, I think, as sociologists, we should also consider in order to understand society, which is basically what we want to do is we have to put into into this play, into this dialectic also how we are impacted by different images, because of these 2 different logics of the images on the one hand, we have this

609
01:41:48.000 --> 01:42:00.000
Kind of artistical images. On another hand, we, as human beings, create images when we try to understand something.

610
01:42:00.000 --> 01:42:07.000
So we create our own images. For example, when we read something, we create an image of what we're reading.

611
01:42:07.000 --> 01:42:19.000
So we give basically also a form. And my question was this, how this capacity of creating our own images, which is connected to thought?

612
01:42:19.000 --> 01:42:34.000
Thinking, experience and social discourse. How this basically can be really impacted by a kind of product industrial production, which is basically the images that we have today.

613
01:42:34.000 --> 01:42:53.000
Mainly, which are, let's say, invading our life, and how this impact our capacity of being original or of creating our own thinking.

614
01:42:53.000 --> 01:43:02.000
Or that we are impacted by images, and then, at a certain point, we are unified we have a kind of uniformation of thinking.

615
01:43:02.000 --> 01:43:13.000
Because of the youth overwhelming use of images. This was a little bit the point I was trying to.

616
01:43:13.000 --> 01:43:28.000
Move forward. I don't know if, I answered, but.

617
01:43:28.000 --> 01:43:36.000
My question is to Alaria as well. Look, I really thought your paper was fantastic, and I learned enormous amount from it.

618
01:43:36.000 --> 01:43:37.000
So that was. And really I only have a really very basic question.

619
01:43:37.000 --> 01:43:52.000
I think that maybe it's an important question. I was trying to think about what the difference is in your diagnosis from comparable diagnoses.

620
01:43:52.000 --> 01:44:12.000
Like. So, for instance, if you take Vapor's idea that with rationalization you get to the point of a loss of meaning or, as a consequence of thisenchantment, or perhaps that if you get to resonance, if you get to a you get to a you know if you get to a kind of you know point of

621
01:44:12.000 --> 01:44:29.000
alienation, you lose resonance, or something like that, or the capacity to interact, or something like that, or perhaps even the disaffection might be another kind of analysis of this, and was wondering what you thought the difference between the subjective experience is of the loss of images.

622
01:44:29.000 --> 01:44:33.000
In one sense, what is there something very specific to the imagine?

623
01:44:33.000 --> 01:44:38.000
Inal experience. If I put it that way, it's different from the other experiences.

624
01:44:38.000 --> 01:44:45.000
That say, a loss of meaning might be about the Semantics in one sense of the production or the fictional, or something like that.

625
01:44:45.000 --> 01:44:52.000
But what would? What what is it? Is there anything very specific to the dynamic that people have with images?

626
01:44:52.000 --> 01:45:06.000
It's different from, you know, reading up, reading, a prayer, or something like that, or or the I'm just wondering what other forms of meaning making that might operate as well.

627
01:45:06.000 --> 01:45:07.000
And in petition she draws a distinction, doesn't she?

628
01:45:07.000 --> 01:45:09.000
She argues that the original Greek word was fantasia.

629
01:45:09.000 --> 01:45:21.000
You know fantasy and the fantasy was, and still for her connected to a kind of individual property.

630
01:45:21.000 --> 01:45:27.000
In one sense in her mind, at least in her her definition, and the imaginary was in a sense to create a collective.

631
01:45:27.000 --> 01:45:33.000
You know, category in one on her interview. I'm sure she's absolutely right about this, but that's that's what she was trying to get.

632
01:45:33.000 --> 01:45:39.000
Now? Is there a different dynamic involved in the loss of images that are the product of their.

633
01:45:39.000 --> 01:45:49.000
You know fabrication by technology opposed to other forms of image creation, and therefore the, you know that is that a fun? Is it?

634
01:45:49.000 --> 01:46:08.000
Is there a greater loss of meaning? And what Weber ever anticipated that goes with this, or something very distinctive about it, I was just trying to think, where would be the difference between what Benjamin talked about as commodification and ratification if you want in that vein and the kind

635
01:46:08.000 --> 01:46:17.000
of accelerated version of this we call it that that you're talking about today in the contemporary world which does seem to bruise similar dynamics in somewhat different dynamics.

636
01:46:17.000 --> 01:46:24.000
At the same time that that was my question.

637
01:46:24.000 --> 01:46:30.000
I think it's a very unfair question as well.

638
01:46:30.000 --> 01:46:42.000
No, I don't know if I got it right, but I can try to answer so if I got it right, you want to know the difference between these cup.

639
01:46:42.000 --> 01:46:53.000
Yeah, so as far as I can see, I mean, as far as I was thinking about is exactly these 2 differences.

640
01:46:53.000 --> 01:47:01.000
If you basically if images are a result of, how do you filter reality?

641
01:47:01.000 --> 01:47:11.000
So how you make sense of reality, and then you form some images that you can share with others that becomes imaginary.

642
01:47:11.000 --> 01:47:20.000
Eventually, or if you have images which are already basically a product of something which has been already taught.

643
01:47:20.000 --> 01:47:24.000
So it's like a prethaught kind of issue.

644
01:47:24.000 --> 01:47:35.000
This was my, the difference, the differences between these 2 issues. And then, if we have a kind of prethought.

645
01:47:35.000 --> 01:48:05.000
An image that give us already some how to think about. You know, then, this is basically a loss for human beings, a loss of originality, a loss of part of experience, but also a loss of capacity of being being critique, but also of being human in a way, because this is our way to give sense to

646
01:48:05.000 --> 01:48:13.000
what's around us. And finally, today, you know, to the society as well.

647
01:48:13.000 --> 01:48:31.000
And I think the difference is really this, to issues, on the one hand, images that uniform, and, on the other hand, images that create a different way of elaborate.

648
01:48:31.000 --> 01:48:38.000
I'm going to exercise chairs privilege, and ask one very quick question that sells this a quick answer. Ben.

649
01:48:38.000 --> 01:49:01.000
I'm wondering if perhaps some of the subfields of social imaginer's might have a seat at the table and the conversation you're proposing particularly political imaginaries, and perhaps even constitutional machineries as Zoran Obkkokk and Paul Blocker have proposed.

650
01:49:01.000 --> 01:49:04.000
Yeah, I mean the political imaginary stuff was, as they say in a longer version of this paper.

651
01:49:04.000 --> 01:49:11.000
Yeah, that's definitely there. I haven't looked at the constitutional stuff so much.

652
01:49:11.000 --> 01:49:23.000
I do know about it. Yeah, I mean, I think I think the political imaginary stuff in particular would be relevant to thinking about.

653
01:49:23.000 --> 01:49:37.000
Yeah. The that question of the future that I was talking about in contestation around that which feels particularly acute at the moment. Yeah.

654
01:49:37.000 --> 01:49:47.000
So that's a quick answer.

655
01:49:47.000 --> 01:50:02.000
Oh, thanks! I'm afraid other questions will have to wait for another for another time. But perhaps we could just give around applause for our improve in-person and online.

656
01:50:02.000 --> 01:50:03.000
Okay. Thank you.