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So we're going to start with Fabian, who is from Italy, and then we're going to have a

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sony, and then we're going to have Hannah as as the third one.

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I'm fine. How are you?

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Fabio D'Andrea: I'm missing you. You should have been here

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Fabio D'Andrea: real waste, but really I couldn't make it. What do you want? You know? Uncertainty. But I have tried my book. We made me, which I will give you. But you weren't here. Yeah, I know that. That's another reason. I hope it's going well.

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It is finished and hopefully, it sells a little bit.

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Fabio D'Andrea: Are we going to start with you and you? You know that you have at least 20 min. We're going with the questions at the end of all the presentations, or

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Fabio D'Andrea: okay, so I want you to have a little bit of discussion around with all the present. And then the the audience comes in, and that there is a dialogue between you and and all all the rest. Okay, perfect.

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Fabio D'Andrea: Hi.

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Fabio D'Andrea: yeah, I need to put up a acknowledgment and then start the remote, of course.

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Okay. So to do that, we have to. Let's turn this off first. We have to share our screen. First

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go ahead and read the acknowledgment, and then I'll stay in. Yes, so we should. acknowledge that that the now

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like a

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country who are the where we are standing here today, and the people who are the first nation people, the cool people who are actually the custodians of this land, and I know you have who it served on, but it's important that we acknowledged that the custodial owner and and they are descendants. They are kin, and they are in a crescent people. I think you have read it also. I don't need to read it in in the detail.

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So now we're going to start with the first one, which is where we're doing.

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Okay.

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Fabio D'Andrea: perfect

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January. He. He needs to get his Powerpoint. Do you have Powerpoints coming up?

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We already tried them, it should work. Okay. Yes. There.

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Fabio D'Andrea: Okay.

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Fabio D'Andrea: yeah. Very well. So let's get started.

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Fabio D'Andrea: Well, Hi, all

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Fabio D'Andrea: thank you very much for being here

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Fabio D'Andrea: and as you can see, we're gonna have a little talk about this idea of backs

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Fabio D'Andrea: which I find really really interesting and useful for our

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Fabio D'Andrea: immediate and long-term future. That's to say, we're talking about minimal physics.

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Fabio D'Andrea: But I'm offices which it's strictly linked with the idea of uncertainty. I I I can start with a little with a little thing that happened just today.

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Fabio D'Andrea: I got up quite early, because here you need it. It's half past 7,

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Fabio D'Andrea: and at the start of the day I had a a half an hour blackout, so I was just wondering how I could manage to be here with you, and this virtual set

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Fabio D'Andrea: where? And in the end it's energy got back. So I'm here, and I I hope I'll I'll be there. if you if you suddenly stop seeing me, you know why. And that's just, you know a little thing that in in the order of the everyday.

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Fabio D'Andrea: But it has to do with with the exactly this idea of metamorphosis. I think you can you? You're seeing it's but, as usual, I think we are not paying too much attention to what it could mean.

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Fabio D'Andrea: And what is the

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Fabio D'Andrea: question to how it can affect it can affect our our way of doing science and knowledge. And most of all, our way of living in the world. Why, I'm saying this. because I

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Fabio D'Andrea: I've been in a sociology and conferences for a few, a few years now.

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Fabio D'Andrea: and I'm just seeing that this, the new site. Guise is a

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Fabio D'Andrea: a bit different.

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I heard with great pleasure the first part of this

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Fabio D'Andrea: interesting session, and particularly the in the interventions by ends, and the Helena where

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Fabio D'Andrea: quite

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Fabio D'Andrea: can with what I I'm gonna say so it shows that we are thinking along the same lines and a a a discreet number of thinkers. And social scientists, not only social scientists. So what's the matter The method is that we are, you know, still working within a set of ideas

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Fabio D'Andrea: that is,

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Fabio D'Andrea: shaping our way of looking at the world. We're not trying to get out of it. You know the classical idea of thinking out of the box. We are quite sure that that can be a superficial change, something like what, Tomas, if Lampedus, I used to say, I don't know if you remember the leopard

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Fabio D'Andrea: and all that stuff that everything has to change, so that everything stays the same

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Fabio D'Andrea: but it's not easy to keep on doing it, because things are

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Fabio D'Andrea: going their own way. And so we we should. We better, you know. Try and find some new way of thinking them.

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Fabio D'Andrea: this is a biologist, a great biologist who Told us a few years ago. I must say that we stand in the deepest need of a new conceptual framework.

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Fabio D'Andrea: So what should we try and change in? What the way which we think

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Fabio D'Andrea: what is so so amazing, so difficult to to to be modified so that we find this new framework, this new perspective, this new.

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Fabio D'Andrea: I think that

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I've been thinking about this for a long time, because

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Fabio D'Andrea: I started thinking about the the Giddens paradox which came came up last a few days ago when we were talking about environment.

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Fabio D'Andrea: and I wondered why. we, we are not able to cope with the environmental changes, and what is now known as the climate crisis and the I. I must admit that it wasn't what wasn't easy.

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Fabio D'Andrea: because all this stuff has directly to do with ourselves. we've been socialized. We we were brought up in a

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Fabio D'Andrea: in a set of ideas that are given that taken for granted. We we usually don't think about them.

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Fabio D'Andrea: and the idea of another offers is instead, tell us that we must start thinking about them. what is how how this can be done. I focused on a particular idea, which is this one

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Fabio D'Andrea: that's to say that we we operate, we think.

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Fabio D'Andrea: within a set of traits that are not often.

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Fabio D'Andrea: we are not often aware of so that they stay there and forever untouched.

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Fabio D'Andrea: and they keep on biasing the way in which we think

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Fabio D'Andrea: so I tried to define this. you know

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Fabio D'Andrea: idea, this lots is set of ideas as a no, but a big, more primordial paradigm to to keep in there, in, in, in English.

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Fabio D'Andrea: which is made of a lot of things where, rationality has a little place and little reason to be.

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And why is this so?

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Fabio D'Andrea: Because one of the ideas that we should try to criticize and review radically, if you want to keep on being in this world

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Fabio D'Andrea: is the fact that in spite of everything that's been discovered in recent years, and I remember I want you to remember that the idea of evolution has a hundred 50 here, more or less. It's something that happened yesterday

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Fabio D'Andrea: in terms of history.

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Fabio D'Andrea: And in spite of that of this idea of the fact that we know for sure that there is a deep time we've been here for a quite

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Fabio D'Andrea: a long time, and still we think we are God's children. Still, we think we are what we are. And we we've been

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Fabio D'Andrea: like that forever. It's that's to say that the idea of the birth of Athena has to do with something that I call the creatural conception of man. So that that's that. That is the idea that everything we've chosen as a whole mark of humanity, that's to say, self awareness, intelligence, language, happened altogether, so that we were here exactly like we are now

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Fabio D'Andrea: within such a framework, within such a mindset. It is hard to think about something else that is not rational, because, as you perfectly remember.

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Fabio D'Andrea: in

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Fabio D'Andrea: the seventeenth century, with Descartes, we decided we were. We were human because we were able to think and to doubt, you know, called you to our go zoom all that stuff that made the basis for modernity, which is the the the moment in which we label we've been leaving, and it's not so easy to keep on doing it if we want to say it.

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Fabio D'Andrea: But anyway, this is the idea in which one of the ideas that I think back would have

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Fabio D'Andrea: said are going to crumble under our feet. Why is this so? because now we have different ideas about the way in which humans came to be

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Fabio D'Andrea: on the world

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Fabio D'Andrea: and in the world. And, as you can see by this

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Fabio D'Andrea: schema

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Fabio D'Andrea:  We've been walking for more than 4 million years.

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Fabio D'Andrea: and the best part of those who are thinking and starting the issue. agree about this.

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Fabio D'Andrea: That's to say that if we if we admit that

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Fabio D'Andrea: being human started with walking, not with thinking.

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Fabio D'Andrea: we've been walking for 4 million years while we've been thinking for

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Fabio D'Andrea: oh, 15,000 years. It could be you know.

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Fabio D'Andrea: something approximate to the truth.

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Fabio D'Andrea: So we have a real problem if we want to keep on thinking that we've been here all along just exactly as we are. I know on a superficial, discursive level. This is not so, because we all talk about the way we've all the fact that we are still evolving. And here is one of the hallmarks of some kind of you know.

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Fabio D'Andrea: not quite having understood what we're talking about, because we are our way of thinking about evolution

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Fabio D'Andrea: built and tailored on our scale. And we are not in the same scale of evolution.

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Fabio D'Andrea: That's to say that the fact that we've been pandering with the this kind of technology for 50 years hardly can count as a, you know, evolutionary jump towards something else.

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Fabio D'Andrea: So we'd better try and get back to the right perspective in a world which has been here for?

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Fabio D'Andrea: you know, zillions of years, and in this world we've been going on. Keep on understanding. And

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Fabio D'Andrea: coping with the world for 4 million years.

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Fabio D'Andrea: How is it possible if the are cherished? And I'd like to made it make it clear? I'm obviously not saying we should go back to the trees. But anyway, this our self awareness and this ability to can talk

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Fabio D'Andrea: has been going on for a few 1,000 years. So that's that goes to to show that we've been coping with the world and understanding it on a basis on the basis of a knowledge that wasn't the knowledge to which we are used today.

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Fabio D'Andrea: It was a knowledge that was made, I think, in the for the most part for for it from a corporeal by, for real knowledge that got

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Fabio D'Andrea: more and more specific, more and more advanced

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Fabio D'Andrea: to the point of having to require something different. You know neural sets, neural networks, and then in the end are

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Fabio D'Andrea: other and other things which I wish a lot. Our brain

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Fabio D'Andrea: and this brain came here as Damasio appeared, as the master says

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Fabio D'Andrea: in at the service of the body instead. Now we think that the body is just a way of keeping our brain alive.

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Fabio D'Andrea: and we are reducing ourselves to our brains. This is another sad issue that had should be addressed in a way or another. But the main thing that I want to.

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Fabio D'Andrea: tell you is this, that in the second time, when we had some kind of evolutionary jump on the brain level, and we got to the limbic system.

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Fabio D'Andrea: We got also M. Long-term memory. We got emotions. We got what is the start of imagination. So from what is understandable as a a physical gesture the way in which we

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Fabio D'Andrea: operated in the world.

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Fabio D'Andrea: And then we started attributing, giving sense to this kind of action with the imagination. I I think you. Perhaps you know what about you, you know, and it's anthropological structures of the imaginary. It's another long term issue that I've been starting

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Fabio D'Andrea: for quite some time.

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Fabio D'Andrea: and what it's what he said in the middle of the sixties, which is to say that he was quite genial. If you want to admit it. Quite a genius It was that we started imagining before we had words to tell the images.

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Fabio D'Andrea: So if we want to understand our kind of knowledge in a way different from the one we are used to, we should try and think of a complex way of understanding the world that is built around, you know a great deal of corporeal knowledge

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Fabio D'Andrea: what we could call in grant knowledge what we could call implicit knowledge. We? We have lots of.

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Fabio D'Andrea: And then we have symbolic imagination. The fact that we started giving value to the world. We started, perhaps, building what Weber called the finite section

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Fabio D'Andrea: of the infinite flow of things in which we.

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Fabio D'Andrea: This is the reason why, and I'm going back to what I showed you before. This is why this set of cultural traits on the basis of which we are

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Fabio D'Andrea: in my hypothesis, at least. still, working

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Fabio D'Andrea: was made up in a time where we were not rational in time, where we were not self aware, and it has to do with the intimations that come from different spheres.

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Fabio D'Andrea: What happened next is a way is a good question and something we should try to understand better, because when we got, we we

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Fabio D'Andrea: get self aware when we

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Fabio D'Andrea: calm could, and became more or less what we are.

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Fabio D'Andrea: there has been some kind of short circuits in our development. This happened, I think if you want to admit it

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Fabio D'Andrea: more or less. 3 of 3,000 years ago.

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Fabio D'Andrea: if you remember, Plato, Plato was already in at the base of a way of looking at the world. Because, for instance, is, that is a great continuity between his ideas of the chariot here, if you remember it, for instance, with the ideas of the cards, and then with the ideas of Kant

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Fabio D'Andrea: and with our own ideas today, in which we are talking about, you know, hardware and software in exactly the same way in which Descartes talked about today's extense and rescue. So there is. There has been a little little change in this.

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Fabio D'Andrea: But when we got self-aware, we decided that we were different from every other living being on the planet.

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Fabio D'Andrea: And this is, I think, the base for the long list of exceptionalism we are dealing with, which are another thing that should be talked about and criticized, because, as you can see from this

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Fabio D'Andrea: little slide we have decided on the basis of this great misunderstanding.

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Fabio D'Andrea: that we are something that has every right to exploit the world, do with it as a as we please, and you know, treat any other living being in a way that would be unacceptable

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Fabio D'Andrea: in every other set of ideas and values.

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Fabio D'Andrea: So the fact that Descartes made

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Fabio D'Andrea: the world reduced the world to something measured but exploitable is the act at the base of what we are living now.

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Fabio D'Andrea: and it is one of the things that we still do not criticize. We are still trying to cope with the environmental issue on the basis that I want to make it part of the economic chain we have to green wash our politics in order to make them acceptable.

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Fabio D'Andrea: and we are so, so, so far

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Fabio D'Andrea: unaware of the real dimensions of our being in the world

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Fabio D'Andrea: that we still do not anything about all this. And so

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Fabio D'Andrea: we have to think about knowledge, which is the reason why we're here. I think this is the the reason why we're doing what we do. And all this. And we should remember this, that knowledge is not a perfect reflection of reality.

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Fabio D'Andrea: Knowledge is not a set of tools that can make us able to control everything around us.

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Fabio D'Andrea: And it's not something that can be trusted to give us those kind of predominance on the world that we are. We think we have any right to

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Fabio D'Andrea: to to have.

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Fabio D'Andrea: It is something that Helena, you're one of said very nicely. Last time we have we? We are living in a kind of numerical abroad, and this is going to be a a real

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Fabio D'Andrea: risk for everyone around us, because we're living in another kind of a we're living in. But back cold. The idea of the the age of side effects. As knowledge is a reduction, and is not so

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Fabio D'Andrea: tightly connected with reality, or at least with the objective reality of which we speak, which is another thing that we should think about. We are convinced that we are able to control everything. And in in face of everything going exactly the other way.

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Fabio D'Andrea: And so we are having to rely on a set of ideas, side effects being one of them. That's to say that if we accept that we are not in control of a great part of what happens around us

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Fabio D'Andrea: then? we should try and change the idea of side effects, which is one of the main issues of the next day, I think. because side effects only means something within a set of ideas and a mindset in which we can control things. So we have to admit that something didn't go exactly as we thought. We have to go go around looking for scapegoats and

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Fabio D'Andrea: responsible which is the one of the reasons for this. you know.

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Fabio D'Andrea: scandalous grown growth in bureaucracy and modeling, and other way, other things that I think you know perfectly well.

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Fabio D'Andrea: in this kind of idea, the idea in which what we think is going to happen because we are who we are. The idea of side effects is the only way to cope with the what really happens.

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Fabio D'Andrea: But if we renounce this idea, if we give it up, then we'll understand that they are exactly a manifestation of what Beck said is what we know we don't know. We don't know.

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Fabio D'Andrea: because outside of our knowledge there is a lot of reality which is not being defined and described. But it's still there, and it acts, and it's a at the root of, you know the climate change the fact that all our predictions

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Fabio D'Andrea: don't don't work as they as they should. You know we are experiencing processes that should have taken decades. And yet we're here.

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Fabio D'Andrea: So I think 5 min.

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Fabio D'Andrea: And at the the idea that I wanted to put forward is exactly this.

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Fabio D'Andrea: that we should try and think out of the box because we are not all powerful our techno scientific notage is one of the main reasons for the fact that we are where we are in terms of

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Fabio D'Andrea: you know, inequalities in terms of climate change and everything that I shouldn't mention, Einstein. But I'll do it, Einstein said. You know that's trying to amend something with the same things that broke it. It's not exactly wise, and it is exactly what we're doing.

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Fabio D'Andrea: I think that as students and the specialists of risk and uncertainty.

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Fabio D'Andrea: we should try to understand that the fact of uncertainty is an ontological reality.

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Fabio D'Andrea: So I'd like to. quote one of my favorite Italian poets, which is

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Fabio D'Andrea: who wrote a a few verse about this that said, say. we are as in autumn, the leaves on the trees

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Fabio D'Andrea: that's the that. We used to understand this in terms of war. You know the the risk in everyday life, but it's not about war, it's about humanity.

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We are here. We don't know for how long we will be here.

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Fabio D'Andrea: and it would be very, very nice to be here in quite another way.

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Fabio D'Andrea: I thank you very much for your attention.

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So if you try to, there and then we're going to.

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Oh.

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so next, coming up, we take the old equation at the end. So

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you're coming up. Sure.

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So

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that's Jose.

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Yeah out. Good afternoon, everyone. My name is Sergeant Lee, and I welcome you all to my presentation on suicide. A thought as gender's ontological anxiety caused by post-marnity.

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I'm excited to have this opportunity to share my research with you today before I dive into the details. Let me briefly introduce myself.

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I'm currently a Phd. Student in sociology at Cancer University, and I already earned a semester's degree in women's study from Ewa Women's University. Throughout my academic journey. I've been passionate about exploring the intricate relationship between work and time through a famous lens using qualitative research method, especially participant observation

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and in-depth interviews. Today I am delighted to share my research findings on women's suicide of thought which shattered on a central aspect of post-modernity and patriarchal neoliberism.

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Let's turn our attention to the research background on May 20 s.

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oh. content. Yeah. On May 20 s, the economy is reported on. And so concerning trends of rising suicide rate among young women in South Korea, in contrast with a slight rise in suicide rate for women under 40. In other countries

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these graphs are from the article. So.

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oh.

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yeah. Looking at the graph for the famous suicide race which soared around 2,010 gradually decreased, but has recently increased. Again.

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it is called silent massacre, and since 2,020, during the spread of COVID-19 young women constituted a significant proportion of suicide. Attempts accounting for almost 32% between January and August 2020.

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This graph is from Jang and Beck's research findings, which analyze the cohort effect on Korean suicide rates for focusing on gender.

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they discovered that those born in the 80 s. Had the suicide rate 5 times higher, and those born in the 90 s. Had a rate 7 times higher compared to their mother's generation being 20 s. Additionally, another research by Park and his colleagues indicates that young women exhibit higher suicide and persist, and men for their high highlighting the the urgency of addressing these issues.

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Let's look at the previous review on suicide. Sociologists who study suicide in Koreas primarily attribute the reason for

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oh, yeah. So, aside to different inequality costs by the financial and the economy crisis.

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Among these researches there is a study conducted by Moon and John, which focuses on gender.

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They reported that the pattern of societal risk are obtained differently between men and women depending on the character of the economy crisis. the Asian currency currency crisis in 90 97, which predominantly affected full-time regular worker had a relatively greater impact on male societies. On the other hand, the global crisis since 2,008, which impacted precarious workers has a similar effect on famous suicide rates.

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This suggests that the gender labor market and may oriented social policies influenced these gender-specific reason patterns, risk patterns by marginalizing women in the labor market and realizing them as a buffer during times of crisis. Governments failed to protect them from economy, hardship.

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previous studies mainly employ quantitative research methods that rely on data analysis rather than qualitative approaches.

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As a result. They may not capture the intricate and multifaceted factors contributing to suicide.

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Let's turn our. Oh, yeah.

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So I use qualitative research methods. I utilize in depth and online interviews with 20 young women who had or have experienced a socialization within one year, and also participants had to be born. After 1990 all participants were recruited from the online community women's generation and interviews last 3 or 3 to 5 h via zoom.

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I aim to form a safe space for participants to share their experiences comfortably.

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Let's turn our attention to the main findings. Starting with the labor risk, it can be analyzed from 2 size. One is the employment instability, and the other one is the instability of affection caused by neoliberalism.

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Let's look at the first side, as you may already know, South Korea has the highest Gender Witch Gap ranking at the top of Memoir city countries. It means the Korean labor market prefer may record to female, and also there are large pay gaps in labor market, and 3 depending on the level of education.

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Participants without a four-year university degree often face economic and security due to limited job prospects in a lower wedge on skills position.

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Many are compelled to enter enter the labor market immediately without sufficient time to explore various career opportunities often due to their family's economic circumstances.

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Despised attempts to train jobs in search of battery conditions. They often return to their previous job work due to financial constraints, they are unable to afford living expenses or the cost of other education.

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However, women who have successfully graduated from a four-year university also encounter challenges in finding saving employment. Many of them consider preparing for national exams to become public officers, or as to graduate studies as mean to delay entering the precarious labor market. Moreover, they frequently experience gender discrimination during the hiring process.

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the social economy status of their families and their economic circumstances contribute to further divisions within the labour. Market. Individuals who receive financial support from their families can utilize the preparation period as an opportunity for personal growth and exploration. However, women who lack such support are left with no choice but to enter into unsafe. So employment situations.

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Now let's rip our focus to the other aspect, which is instability of affection by neoliberalism. In the context of neoliberalism individuals are often portrayed as entrepreneurs or investors in their own lives.

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Changes and development are highly valued.

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Stability without mobility is seen as a life without growth. As a result the the allure of secure and stable jobs diminishes, leading to a sense of uncertainty.

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For example, hugging who works as a bookkeeper after graduating high schools, expresses a lack of vision in her job.

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however, a bookkeeper offers better working conditions compared to the other jobs available to her. Similarly, Yumi is a Yumi low, lowest-grade property officer until place, leaving her job because she perceives it as lacking opportunities for personal growth.

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The problem is that their aspiration for mobility can be resorted in making instability.

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and also the efforts for mobility are often discredited in the face of failure. Under the influence of their periodic discourse. Young women tend to attribute their frustration to lack of real power, which leads to self-hyred and heightened anxiety. Moreover, social injustice, such as gender discrimination often get refrained as individual problems.

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People don't recognize discrimination and think it's because of their lack of effort.

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It leads to psychological string, the real and pursuit of productivity can be in declines, and a mass expectation gives rise to frustration and anxiety, ultimately jeopardizing welding.

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And there are also workplace bullying as a careless for increased work lists.

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Barbara views, stalking, taking away part of it, and sexist expressions are targeting young women. Liver complexities drive many participants to choose job separation from the perpetrator, at least to victims, resignation impacting their life.

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moving on the next factor, the family risk which can be further divided to so components. The first is economy, stability, and the extent and the extended risk within families. The second is the fragmented intimacy. Experience within the patriarch or family structure.

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Let's look at the first side.

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Unlike the West, where where the sad is soon part of the social reproduction, responsibility through various systems, South Korea places the responsibility and cause of social reproduction on families.

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As a result, each family must take full responsibility for their own lives. Middle classes could rely on material resources and increased wedge, driving by rapid economic growth to establish stability within a family-based life.

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However, those who are not can face the challenge of living in, on in secure economic conditions.

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In addition, the pressure pressure on young women from working class backgrounds is further intensified by the the need for financial support from for their aging parents

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in an uncertain future. This leads to frustration and anxiety about their ability to not support their parents mainly when their parents do not own property and require financial assistance for living expenses and rent under confusion is families, and young women feel a deep responsibility for their parents

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if they cannot fail to meet financial obligations, their their parents can become far down or under the poverty line. However, economic instability within families exert a control over the lives of young women is standing beyond emotionally responsibilities. This is evident in Sarah's case. She took out credit loans in her name under pressure from under this pressure.

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and is now undergoing legal bankruptcy proceedings. Her family use the use of all loans, but couldn't pay them off. They suggested she file for bankruptcy. But during the bankruptcy full time work is prohibited by Low, but her parents, who, like who, like the understanding of the legal process, demanded her a full full time job without paying her living expenses.

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Eventually her family, her parents, keep her out of the family, giving her a bit of money

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in Korea, the incomplete social affairs. System has resulted in individual families relying on their children's education to prepare for retirement. If their child wins the game, everything can be solved, but if they not, they should face finite issues

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and non-middle-class families face challenges in achieving upward mobility due to lack of cultural and social capital, especially under neoliberal policies.

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These these families have eliminated financial resources compared to the middle class, and also like access to information and social networks.

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Nonetheless, they easily strive to provide their children with material resources to improve their prospects.

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Parents aspiration for class mobility often become a so source of blame, directed at their children. Previous generations who attribute their to to hard work, interpret their children's and inability to achieve social outcomes. Despite relatively affluent circumstances. As a lack of effort.

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however, to be honest. Their achievements were based on not only on their effort but on rapid economic growth. In developing countries.

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Now South Korea is developed, not developing, however, they just believe the failure is all their children's fault which is lacking, afford

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this leads to blame and punishment extreme. In extreme cases even violence. Daughters may face violence, and not only based on their achievement, but also as a mean of

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controlling their reproductive capabilities. Within this context the family serves as a space of conditional intimacy for young women.

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The family is not solely a social safety net, but also a kinship network, where the individuals can face an attack at any time depending on their achievements

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while achieving common goals of the family, can bring intimacy and any failure to meet those goals to explicit condemnation.

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Oh.

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and also the operation of success. Patriarchy reflects instrumental family centennies. As some families in South Korea selectively allocate resources based on sons.

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This is discriminatory distribution distribution extended beyond financial resources to include emotional support.

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Many women have experienced discrimination continuously within their families. After their birth.

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women are excluded from the family decision making process, or their opinion is ignored because they are just doors.

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However, in borders, Korean society, where sun preference culture is widely seen as immoral.

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so parents often fail to acknowledge its existence. Additionally, some fathers do violence as the reason for parental discipline.

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but in reality their violence is just violence, not upbringing.

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Violence becomes a means of exercising power over the family. To the father who has failed to for the role of the traditional male Bedwiner. In the patriarchal family culture.

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domestic violence is a pervasive part of everyday life. To some young women also such violence can be committed by a son who has inherited patriarchal authority from his father through the discriminatory distribution systems.

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Lastly, we have the care risk as the finer vector to consider this risk entails, challenges and difficulties to see associated with caregiving responsibilities, including a negro distribution of carol work, emotional strain, and the lack of advocate support system

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in the absence of supportive care, condition to risk, emerge in care. Labor. Firstly, caregivers may prioritize their own needs over the well-being of the person, they shaving care potentially leading to instances of abuse.

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Conversely, caregivers who prioritize the needs of the care, and and so recipient often neglect their own well-being, leaving them vulnerable and unable to care for themselves.

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This study, identified to both of these risks, especially the second risk is passenger, the burnout of caregivers. This case encompasses not only the the issue of lacking of a national welfare system, but also the patriarchal structure within families

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in the case of Jeremiah, but individuals faced discrimination within family, due to a preference for sons. They were also unilaterally assigned the role of caregiver by their parent.

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They apparently not hire a caregiver. They could not use the time to prepare for employment due to giving their grandparents nursing care.

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They also did not receive proper economic

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compensation. It was totally unpaid labor, although they have been relieved of caregiving responsibility. Following the death of their current parents. They see face the responsibility of the caregiver. Their parents express their expectations for caregiving from their daughter after their retirement.

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It is still a source of fear and uncertainty for young women. This parent of patriarch gratitude is perceived as a danger that cast a shadow over their future.

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In conclusion, in conclusion, the rising rate of suicidal thoughts among young women in South Korea can be understood as a gender onthological anxiety caused by

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the intersection of possible modernity and patriarchal neuralism.

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Through qualitative research method I have explored the factors contributing to these suicidal thoughts, including labor, favor, family and care, risk

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overall these findings underscore the urgent and need for institutional resolutions, policy changes, and social support system to address the complex challenges faced by young women in South Korea.

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It is crucial to tackle gender, inequality, labour, market disparities, and the patriarchal norm ingrained within families. By doing so we can strive towards a society that promotes opportunity well being and homeless care for all its members. Thank you for your attention. I hope

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this presentation has a straight line on the gender ontological anxiety experienced by young women in South Korea and underlying factories contributing to their suicidal thought. Thank you.

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So

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so now we don't have 3.

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We're going to have a Hannah Sue and Karen.

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So thank you, Charlotte.

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Good afternoon. Today I'll be presenting with my colleagues here Sue and Karen as part of our project funded by the Australian Research Council, and we call it contesting the framing of digital risk in children's lives.

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So let's start with, how is children's dictionaries been understood? A child's prolific use of digital technology in their social lives has actually elicited and society fears of potential risk.

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So commentary about, you know, children's dictionaries are often high, often highlights and negative consequences.

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you know, for amongst them, for instance, the cyber bullying, and so forth.

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Now these studies that look Have linked to what Eurek Back has cautioned against in terms of how technologies, structure, contemporary social life relations, and even identities.

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So res society is defined as a systematic way of dealing with the hazards and insecurities induced and introduced by modernization itself.

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So it is in this context that digital risk is frame as ambivalence and anticipatory and future oriented, especially when it comes to the unanticipated risk in the online environment for children which requires some form of for knowledge of the harms leading to children being signified as an at-risk population.

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So here are some images that we often see in how the media reinforce the ways.

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children, digitories are friend. Now take a moment

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to look at this. What do you notice in these images?

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Anyone?

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Anxiety? Thank you. Eke.

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What else?

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Yes. thank you.

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Yes. what was the child's face like

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shell shot, or something like that? Yes.

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one more. Anyone.

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Okay. So what we have found is

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we. We see some of these things are actually framed as fear-focused right screen enchantment, like how the face of the child, realizing that he must have seen something that he's not supposed to.

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and then the increased of parent responsibleization as well as child vulnerability. So Karen will now tell you the research problem that is connected to what we will investigate.

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Our problem stems from the observation that current understandings of children and digital technology generally fail to look at child agency.

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Both

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the child as the user of digital technology in a world perceived to be risky by many.

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And the child is informant on their own digital engagement.

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Yeah. Yet.

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given the reality of children's social life and practices today. sorry. Yet, given the reality that children's social life and practices today are increasingly mediated by digital tools.

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it's essential that we reconsider the utility of current and common ubiquitous conceptions of digital risk.

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There is much room to sorry at the end of the twentieth century the sociology of childhood was flourishing, developing concepts of children's agency in lieu of more historical concepts of children's vulnerability.

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However, with the increasing digitization of our lives. The pendulum swung back to vulnerability. In recent decades.

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In the research we present here we probe ways of escaping these swings between child agency and vulnerability.

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Our view is that there is much room to understand how children negotiate and manage their own digital and network lives. The notion of the digital child, and also

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that they can inform us about their agency.

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In this context.

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we have 2 main aims.

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First, we want to open up through our research, the topic of digital risk and and children for more discussion about how the current framework of risk.

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whether it is in online domains or offline, can potentially have little regard for children's agency to manage risks. Second, we want to contest the framing of digital risk from children's perspectives.

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We will describe how as children with agency.

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how, as children with agency students such as those in the study we report here can create diverse types of digital social practices and formulations with human and non-human actors

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based on children's accounts of how they create diverse types of digital social practices. We challenge the framing of digital risk. Sue will now tell you about the method that was developed to produce the data to serve those purposes.

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Thank you, Karen and Hannah. So this is an empirical study. And I just wanted to say that we wanted to bring this to a sociology of risk session. In particular, we could have gone into sociology of childhood, which is a kind of enclave within sociology where children get discussed.

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But we really want to see children get discussed right throughout sociology, and particularly when we think about risk. often, we're thinking about how to protect children from risk. So if we're thinking about theorizing risk from children's perspectives, then we we need to be actually engaging with children themselves.

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Okay. So the project is called, How do you connect and used an interactive interview method with children.

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We interviewed children, one on one, and we provided them with cards. These cards represented people, apps and emojis, and we showed them how to combine these cards to create network diagrams by drawing the connections between the human and the non-human members of their networks.

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And while they were doing this we were having conversations with children, and these conversations explored their practices, purposes, experiences, context, and values. we're at the moment analysing our case, studies of a smaller cohort of children, their parents and teachers.

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Now, one thing that we want to emphasize is that we did not actually lead with any questions about risk.

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Indeed, we weren't expecting to be reporting on children's risk perceptions at all. But the reason why we're here today is that children just voluntarily started telling us about their own understandings of the the issues that they might face in the online domain, and how they were dealing with these issues. And so we decided to. take that line of inquiry and conduct a specific piece of analysis. Looking at that.

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this is our cohort, we have 3 schools. These children were we in grade 5, which means that they were 10 to 11 years old, and the schools served different communities.

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So one of the schools served a highly culturally and linguistically diverse community. One was in the regional area. Excuse me, and one was a private college in an upper class, say, a upper middle class community that was very well equipped with digital resources.

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We conducted 3 rounds of analysis. So far, the quantitative analysis was based on the network diagrams, because obviously there are things that we can count. We could count, for instance, the number of members of children's networks, the number of apps we could do, comparisons between girls and boys and the apps they use, and so on. We won't be presenting that analysis here, but we do have a publication if you're interested. The qualitative analysis was was thematic coding of the transcripts.

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We've undertaken multiple cycles of coding. And in this particular paper we're talking about patterns of digital risk perceptions and digital engagement.

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Excuse me. And the third round, we have identified 3 subgroups using a particular conceptual framework that we will be discussing later on in the paper.

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Right? Thank you, Sue. So before I show you the findings. I would just like to say that we do have paper copies that we have printed for you here, and please feel free to read more about our findings. And into this. So I'm just giving a very very brief snapshot.

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Now, this is an example of a child's network diagrams that Sue has just mentioned to you about how we did it in the how do you connect interview, activity, interview?

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this is what happened at the end of the interview. Does children produce this diagram, this network? picture of their network. So we have Hakia from who is culturally from a culturally diverse background himself, as you can see. The connections is far wider than just the local connections. It's also transnational.

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And daisy from saltbush and jasmine has a different way of laying out their network

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so as Sue as mentioned as in, and that we did not raise anything about or naming anything about digital risk at all. So it was from this kind of talk and this interview, plus this network diagram that we started our analysis from

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here you can see that we have a summary of the themes and sub-themes arising from the analysis. And for today's presentation, we will just focus on children's perception of digital risk associated with that digital engagement. And then we will provide you examples of what children actually talk about in terms of the exercising of agency and managing the risk while choosing to participate in an online social environment.

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So now I just move on to the second of the theme, which is Greece's awareness.

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Here you can see the children discuss diverse perspectives of the kinds of potentiaries that they want to avoid themselves.

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They also described how some, the social media content can be risky in itself.

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like, for example, decline here. he shared about awareness of cyber bullying, and he's trying to. He doesn't want to be part of that.

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Any here from saltbush talk about dangerous people in digital networks, and therefore not wanting to, you know. Deborah, with that.

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and be found, you know. Getting and wanting to have that sense of privacy in what she had. she posed. and for Callum he referred to the digital addiction that you know you don't want to find yourself being addicted, and therefore get into having trouble in trouble in school.

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These are the examples of the jitter awareness that may provide them an emerging sense of agency for building positive digital, social connections.

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and by having this awareness of their cyber safety.

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and the second and the third of our theme, which is exercising agency to feel safe within their digital networks.

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Now, children here describe strategies. perceived boundaries and rules that they have set up for themselves when they engage digitally, which is what we call it, you know, forms of exercising agency

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like you can see from Lockland. He understands that, you know there are some things that are inappropriate, and then he will block that user.

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Manjara! Talk about! You know the fact that he doesn't have a t-talk account. He negotiated with his that restriction and uses, that's account, and his death's phone to produce content in the tik tok, but and not posting them.

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And then we have Daisy from saltbush that talk about using digital digital technology to actually see what's going on. in the world that she's curious about. So we see that this children's knowledge of technologies and the device Use of device and apps grew. What happened is they became more equipped and empowered to navigate the risk encounters.

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So Sue will now tell you where we took this analysis next.

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Thanks, Hannah.

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So

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Those of you who are aware, are familiar with the device. The rubric of a semiotic square will be familiar with this from grimas. Basically, we have 2 axes. One is related to risk awareness, and one is related to digital engagement that creates 4 possible physicians for children

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those are that the child is risk aware and not digitally engaged.

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risk aware and digitally engaged.

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not riskware, but also digitally engaged, and finally not risk aware and not digitally engaged. Now, the reason why the one of those sectors is grade out is because we did not find any children in that category, and the reason for that is that Children tended to to be either risk aware or digitally engaged, or both.

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So What we find is that the 3 schools that we mentioned before have some different patterns, and that we currently are interviewing teachers. And we're going through data to help us to possibly understand a little bit more about whether there can be a school factor or a community factor in relation to shaping children's risk awareness and also their digital engagement.

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So, for instance, that segment there that has risk aware and not digitally engaged. Children

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had more children from tree fern, which was the private college. Now this is a a faith-based school

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and they do have quite strict regulations at the school they run an intranet. Children are not allowed to use social media at school, and they have a laptop program.

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That school also had an interesting pattern of digital engagement. for instance, children, that tree fern were much more likely to use email than children at the 2 other sites.

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Now, excuse me in terms of the not risk aware and digitally engaged. There seems to be a slight pattern there where children at hakier, which was the a highly culturally and linguistically diverse school, seemed to have a few more children in this, in this this category, and there were children at Hakia who were highly digitally engaged, and they had public channels.

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on tik tok and other social media platforms and They were able to tell you how many followers or subs subscribers or likes they had, and didn't seem to be concerned at all. That people that they did not know might be following them, or might be you know, reaching out to them through their social media.

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But the group that we're really interested in is this group who are risk, aware and digitally engaged because we think that this is the group that really helps us to think differently about children's digital risk.

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because often in the public discourse, children are portrayed as being as lacking awareness and need to be guided by adults. And that it's assumed that if we can just educate children about these risks, that Then children might choose not to do certain things that would be risky.

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What we find with a group of children is that they are aware of these risks. They can talk about these risks in a way that is not prompted by us as adults, and they also talk about their engagement, and they talk about the benefits to them of their engagement, and these benefits are include their social connections and their opportunities for creativity, and also their ability to satisfy their curiosity about things that are going on in the world.

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So closing thoughts over to Karen.

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So in closing, we'd like to highlight several learnings from the project first taking off where Sue has just finished that children engage with digital risk. Clearly, from this sample in different ways, there is no one way, and, as Su has intimated, there's a range of factors there that may well include schools.

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Second.

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that we need to be aware, and this is this is an important one. given the prevailing understandings of risk and the vulnerable child, we need to be aware that children can choose to be digitally engaged, even when aware of risk, and that they may have developed their own risk management strategies.

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Third.

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considerations of digital risk for children also need to take into account the benefits.

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You will have seen in some of the data that Hannah presented

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benefits while taking risks

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with confidence.

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And finally.

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our network. Our interview method has been really generative.

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You've seen some examples of the children's talk and the network diagrams that they produced while talking.

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They are strong, powerful, insightful informants on their own engagement in the digital world, and, as Sue said.

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brought to our attention without us anticipating or expecting or prompting

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the notion of risk, and how they were managing it.

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which suggests that in future research children might be brought in as co- researchers on their as people probe more deeply into their digital ecologies and the way that they engage with risk in those ecologies.

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Finally, to next steps. the work is still in progress. This is definitely work in progress. Sue will be going to Britain in the remainder of the year to extend the project into the northeast of England.

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Meanwhile we will be probing in more depth. the case studies of the children that we've highlighted today and their peers who haven't appeared in our presentation today. Our focus will be on looking at these cases. As a way of breaking free of that pendulum that I mentioned at the beginning

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the Risk agency pendulum that we've seen from the agentic child of the sociology of education back to the vulnerable child in the last few decades of digitisation of our lives. We want to look at that in a more nuanced way, because it's very clear. that these children are a genetic and they're managing risk.

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we look forward as to to sharing our work with you and your work with us. there's a a, A link there, and an online address where we're uploading our papers.

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and we also welcome discussions with you. And Sue's popped her email address there, if you'd like to connect with the team, and we're looking forward to beginning that discussion now. Thank you.

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4 of them

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to

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no.

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Oh.

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how do I get it out of this one?

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Now, now we have oil here.

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So what I have asked is the participants of presenters to to to ask a question of the other person to think about? We have the from fabulous. We have early

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You always have a human

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existence, and then we have a suicide which is the negative part of a discrimination inequality, and then we have a technology in in the world. So we have 3 different stages as how they can interconnect.

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So it

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Fab, yeah, do we want to to start with a question, and then we, our alternates of the audience, come in.

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Fabio D'Andrea: Do you want to ask a question or comment on any of the other presenters

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Fabio D'Andrea: latest team this idea about digital ecologies and and risk if they think that risk

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Fabio D'Andrea: should be.

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Fabio D'Andrea: let's let me see what I say that we are over rating risk.

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Fabio D'Andrea: I think that risk is being treated as another way of our in a obsession for control.

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Fabio D'Andrea: That's to say that we are trying to make everything risk-free, or pretending that we can make everything risk free. And by doing this we are denying any active ability on the part of those who are running the risks.

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Fabio D'Andrea: I'm a boomer, and then I I remember quite well when we were young, and there was a

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Fabio D'Andrea: nothing like this around

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Fabio D'Andrea: we all grew with. I don't know another way of looking at the world, knowing that things could go wrong, but taking it for

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Fabio D'Andrea: ran to the natural.

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Fabio D'Andrea: Now everything seems to have a dark side, you know, like Star Wars and things like that, and that dark side, may is threatening to take away everything that could be beautiful and qualitative and

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Fabio D'Andrea: amazing even, I'd say so. I think that perhaps we should try and listen better to children about this, because they should be a bit

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Fabio D'Andrea: more free than us on this kind of

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Fabio D'Andrea: evaluation of things.

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Can I have it, and I want you to come, because when you're sitting and you can hear but not see. So I would prefer it to come here.

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Thank you, Fabio, for your

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It's funny to look at myself.

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All right. yeah. I we do agree with your premise that you know often now risk. In terms of the the way for Reese is framed. The problem is that it fails to look at agency. And that's why we want to actually explore. More than that, we feel that that is something that should be recognized in terms of a child's agency with autonomy, and they have autonomy, and they are able to

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navigate in in that space of race, despite being exposed to risk. I think that's what we are trying to find out. Yeah. So.

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 What I would add also, is that A lot of times when we think about risk, we're really thinking in terms of the future. We, we we locate our fears into the future.

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and children are very present focused, and they're interested in participation. And what they tell us about is the contingencies that they run for things that could happen in the course of participation.

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Now, there are children who have that future focused orientation and have learned to fear the future and to self-limit, and they belong in one of those segments of our of our diagram.

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But there are other children who seem to be able to be comfortable with the possibility that certain things could happen that they haven't. they haven't specifically predicted they are within the range of things that could happen, and they talk to us about their contingencies, what they would do if certain things were likely to happen.

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So I think that that can help to to Get us focusing on participation as a good in itself. Rather than something that you should try and limit in order to avoid the possibility of future risks.

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Thank you.

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You.

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Yes, thank you very much. I think it's a very, very common question. And there and you studies risk taking is full of that question. To describe the need for agency and the need to take risks. I remember book where somebody wrote. Then you take risk taking out of education to probably take education out altogether, and I think the same is probably the case for parenting.

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When you do take risk taking out of parenting you probably no longer parent properly. and I think that is probably what you are. Dealing with, and there's plenty of research and my own publications as well, but not focused on children.

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 But I think what what I was a bit surprised about. And that is what I really want you to ask and to explore the problem of children at risk is the problem of other atrants in the field. It's a problem of parents, it's a problem of politicians, and so on, and so on. And they shaping that issue of children at risk.

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01:14:28.110 --> 01:14:46.200
Yeah. So when you, when I would do that research, I would examine the people who construct children at risk in that way, because they probably produce this kind of research object. And it's very interesting because they're dealing with their own risks.

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The parents dealing with their own risks when they construct children at risk. The politicians deal with their own risks, and they, these Atrants, are all highly risk, averse, and that is why they would like not to let others take their risks.

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But the the last small thing, what? What? I in the context, when we describe agency all the time we we we are in a framework. what is Yeah, valuable. But the good question is.

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don't we? As a many young people are very competent and have a lot of agency.

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But how do we deal with the ones who do not have agency?

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And that is often the problem. So the the the 80 or 90% who can deal well with it. I have children myself. They do exactly what you've said. Yeah, they they are competent. They. They deal all the time with abusers, with all kinds of people and and has their strategies. But what about the ones who do not have?

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Okay?

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I guess as empirical research as we don't make assumptions about who does and who does not have agency or or or has risk awareness or orient to the digital world, because, our our approach is to treat children as informants. it's true that there are social forces that construct

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children as vulnerable, and in fact, we don't We don't want to resile from the responsibility of teachers and parents to appropriately protect children. But we are aware that there are. There are social discourses that that construct children in this way. And I guess our response to those social discourses is actually to consult with children.

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because in doing that we can bring their perspectives into the debate. We can't destroy these discourses or overhaul them. But, for instance, when opportunities arise, such as

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in our State of South Australia, the government was putting forward a digital inclusion and policy. then we had an opportunity to feed into that policy. And one of the first things that we noticed was, Oh, the word child or children does not appear in this policy anywhere. I mean, it's that basic.

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So even just to to bring that that the very subject of children into this policy arena, and then say, Well, you know, we actually have children who can inform you and tell you about their lives. it's a small. It's a small contribution, but we think it's a necessary one.

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Fabio D'Andrea: Did you have a question to.

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Fabio D'Andrea: I'd like to to stress the fact that I quite agree with the ends about the idea of

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Fabio D'Andrea: framing and constructing subjects. And this is exactly what I meant with my brief presentation.

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Fabio D'Andrea: that is, that we are still trying to work on on the basis of a human nature that's used as an alibi or as a a a given.

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Fabio D'Andrea: Why, human nature is something that should be investigated much deeper than what we've been doing up till now.

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Fabio D'Andrea: and if we don't, credit humanity with being far richer than we think it is.

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Fabio D'Andrea: then we'll go on doing research that is, superficial.

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Fabio D'Andrea: and is not up to the to the point of describing the complexity of what happens.

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Fabio D'Andrea: I think that everything inside, in in risk and uncertainty, has to do with the

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Fabio D'Andrea: strong imaginary bushes, with strong aspirations that are difficult to put into words. And the fact that we have this faith in words and in numbers is something that should be that we should try to damp in a bit, to criticize and set in a

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Fabio D'Andrea: in a more varied way of thinking and looking at the world.

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Sajin, my question is to you. You talk to us about the risks, the 3 categories of risks for suicidal ideation. And what I'm curious about is, did your data provide other evidence about other other ways of response or management of those risks other than suicidal ideation?

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Okay?

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yeah.

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In your presentation, you focused on the 3 categories of risk for suicide or ideation. And my interest was, did your data show anything else other ways. But what ways that the young women managed those risks

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that didn't

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end with suicidal ideation within. Yeah, yeah, yeah.

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from them. If that's what your dad would do.

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Oh, yeah, yeah. Young women who experience with other thoughts or depression usually visit psychiatrists.

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They thought that mental illness should be treated through drugs.

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The idea is widespread in South Korea, however, if the individual situation does not change.

436
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psychosis cannot be cured with the primal chlorological approach, so many women went to the hospital for a long time. The problem is that they understand their mental illnesses, illness as a genetic problem.

437
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as they become accustomed to the language of psychiatry. They paradoxically believe that their physics, like psychosis in incredible.

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You have to come up with it. Really. I mean, we can take the mic around. And then we want to send you

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you, you. and

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not just during okay, thank you so much for the incisive presentation that you made that was quite good.

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You see, in many countries, research on children's topic is such a very complex question

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in South Africa. I know a lot of researchers that actually run away from that because of the ethical implications there. So

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I found out you. You spoke to some some children.

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How did you? maybe get those complexities here? So I would like to know about it.

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Bye?

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 we come from an education background. And we we've worked as teachers. So avoiding children really isn't something that we ever think to do. But obviously we have to satisfy the institution's ethics requirements. But also we take very seriously the need to to safeguard children, which means we need to be serious about giving children the right to withdraw.

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01:23:11.930 --> 01:23:30.860
that means that we need to Let children know that if they want their participation in a research activity to stop how they can enact this, for instance, what form of words can they use? Or we can tell them you know what you can just walk back to your classroom. And that would be okay.

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Because I think what a lot of people forget to do is that unless we actually teach children how to enact their rights in a research encounter, they might not know how to how to enact those rights.

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I guess we're a little bit fortunate being educators ourselves that we can actually make reference to that in our ethics applications. And we can refer to our training and and so on. But I would really encourage people who perhaps don't have an education or child studies background to reach out to colleagues

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in the field of education or child studies for collaboration, because, although you might be really fantastic researchers, it might be reassuring to others. If you have a member of your team, who is, you know, has that training and and experience. Did you want to add anything, Hannah?

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I think. thanks for the question. for me. It's also the relationship with the school principals and the teachers. I think that's how we started. they have

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they? They? They really want to know this as well. This research. They want to find out. How do they support the children? in terms of additional learning? And then how do the parents actually support the children at home? So when we have all these common questions, and we say, Look, this is our project. It's looking at home, school connectivity. So what happened is the principal broker that with the teachers and talk about it in a staff meeting, and then they hand out to the constant forms to the parents

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and some parents, because they don't speak English at home, so they even have a bilingual. So school social services support services to talk to them. So we have all this multi-lay. kind of communications to get the word out there and then, with the compareance, consent, the teacher support, become in as researchers in the school

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my questions for

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I know so My name is Rebecca Jung. I'm at the University of Auckland in alterado and New Zealand, and I guess my interest in your research would be that I'm Korean and kind of generationally adjacent to the people that you interviewed. and I was quite struck in your abstract that you kind of said that the so the incidence of suicide was rising to like war time, like levels, or what?

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Like. Yeah, so in addition to the economic pressures and the familiar stresses that you're into the Louis encountered, did they mention any other kind of social or collective traumas that were kind of adding to the the stress burden that they were experiencing. thinking of things like, you know, digital 6 criminal behavior as rising in Korea or like the Kong Nam station, murder things like that.

457
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Oh. you ask me, the trauma of young women's in these days. Korea's sexist problems. Right? Yeah.

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they had. But in my interviews the participants some participants have and had an experience about

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gender criminal criminal like stockings

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or sexual harassment with

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their adviser. Yeah. But there is not my main reasons, yeah, because the the sexual harassment is just

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 just a temporary case, temper

463
01:27:24.520 --> 01:27:40.799
the thing is they should can manage the trauma. Yeah. But in this patriarchy family systems they cannot manage this trauma at all. Just they can take the drugs.

464
01:27:40.840 --> 01:27:46.829
They cannot share their their experience to their family. Yeah. So they

465
01:27:47.160 --> 01:28:07.129
When they went to the hospital, longer they, I just said, before they can they believe their mental illness is from their DNA, so they can. They believe that these illness can not be curured.

466
01:28:16.560 --> 01:28:18.370
Thank you.

467
01:28:18.460 --> 01:28:43.649
My question is for Fabio. thank you very much for your thought for quick poking presentations. I rely your final thought about how how can we go beyond what we conceptually prepare and desire for to interpret. And you know, explain for thing, up in our day I know that Max has been grateful for his like theoretical

468
01:28:43.650 --> 01:28:49.699
poison. Gwen focused too much on expert system and Netflix kind of other.

469
01:28:49.950 --> 01:29:13.320
The knowledge from bottom up, from people that Greece in Gymos. So my question for you is that, Do you think that is time for us to be per now engagement with people from gobble south from Edinburgh and from local perspectives. And do you think that this can help us to? You know, deconstruct

470
01:29:13.370 --> 01:29:25.319
our theoretical frameworks and our methodological stance to. You know further, understand what happens, are they? Thank you very much.

471
01:29:29.340 --> 01:29:35.090
Thank you. Thank you for your question. It is quite

472
01:29:35.100 --> 01:29:42.030
Fabio D'Andrea: accurate to to ask about this, because it's true that

473
01:29:42.630 --> 01:29:43.290
okay.

474
01:29:43.390 --> 01:29:53.710
Fabio D'Andrea: we. We all see that things aren't going as we. We had plans. But it's now a bit complicated to understand how to act.

475
01:29:53.890 --> 01:29:57.999
And for sure, I think that what you mentioned is

476
01:29:58.220 --> 01:30:03.309
Fabio D'Andrea: a good place to start. And it it is in effect what is happening.

477
01:30:03.380 --> 01:30:14.410
Fabio D'Andrea: because we're not paying attention as it is outside of a paradigm and outside of our perspective. But there are lots of movements and processes starting bottom up.

478
01:30:14.540 --> 01:30:17.020
Fabio D'Andrea: My only great

479
01:30:17.030 --> 01:30:30.069
Fabio D'Andrea: question, my only perplexity, is about time. that is to say, that for a a new way of living in the world of finding our place in the world

480
01:30:30.440 --> 01:30:32.170
Fabio D'Andrea: to establish itself

481
01:30:32.550 --> 01:30:39.099
Fabio D'Andrea: through bottom up processes. I I don't think there is much time left

482
01:30:39.250 --> 01:30:52.059
Fabio D'Andrea: that is to say that we're we're now in an in a unique situation. Everyone who's used to say that, you know, it's always been like that. Humanity always always is a term which should be banned.

483
01:30:52.140 --> 01:30:57.590
There is always. There are lots of times where we almost

484
01:30:57.650 --> 01:31:15.780
Fabio D'Andrea: got extinguished, and there are. There have been lots of times in which what we did wasn't so critical and impactful on the system. Now, we're living effect, in effect, in reality actually in in a new situation in which what we do

485
01:31:16.390 --> 01:31:30.600
Fabio D'Andrea: can tip the balance once and for also, we should be quite keen on on every kind of things that comes from outside our, you know, crystal box.

486
01:31:30.830 --> 01:31:49.200
Fabio D'Andrea: So I welcome any idea about global South and every other culture, who who? Who isn't so bent on the control and exploitation. I I didn't mention it. But not, every human culture has been like this.

487
01:31:49.200 --> 01:32:04.489
Fabio D'Andrea: We have a historical knowledge. We have direct knowledge of cultures in which all we have put as a keystone in our system is not so important as often is not even understood.

488
01:32:04.660 --> 01:32:06.490
So we should try to

489
01:32:06.970 --> 01:32:09.070
Fabio D'Andrea: take

490
01:32:09.270 --> 01:32:11.090
Fabio D'Andrea: less for granted.

491
01:32:11.290 --> 01:32:25.980
Fabio D'Andrea: We should try to understand that. what we have been putting on is a a great and a fascinating in a sense tail about what we thought it should be.

492
01:32:26.210 --> 01:32:55.860
Fabio D'Andrea: But there is no reason to put all the input the importance it has into economy, or into the maximization of profits, or into the mechanisms that are at the root of the desperate inequalities which we are facing. And we should try to remember this even when we do research, because we are complex beings that have lots of reasons, most of them not so clear to them.

493
01:32:55.870 --> 01:33:01.489
Fabio D'Andrea: And we should take this into account to be closer to the actual.

494
01:33:01.750 --> 01:33:09.780
Fabio D'Andrea: I'm becoming over reality. Thank you. I hope, I answered. In a way. it's your question.

495
01:33:28.940 --> 01:33:45.729
Hi, in. As a matter of fact, I have questions to all all presentations presentation. But there are different questions. Should I answer them at all? Okay, okay? So so so, first of all.

496
01:33:46.150 --> 01:33:53.410
of the maybe not a question, maybe a reflection on 5 years presentation. I like it very much. And

497
01:33:53.450 --> 01:34:17.020
your reflections on Beck's theory reminded me somehow on other t theories from environmental sociology, for example, really, Dunlop and C on their new I of environmental paradigm, and somehow also related to a more sociological, older work of the front, first school, and so on.

498
01:34:17.020 --> 01:34:25.819
So your reflection is not quite related to it. But I would like to return more to the metaphor for this idea.

499
01:34:25.820 --> 01:34:58.420
maybe you could give me some advice how to better understand his idea. I meant to better to understand, and maybe how to present it, for example, to my students how to do it better, because they're a little bit confused because so they when we are discussing, they say that this is basically the same that is, setting the different works. Even I mentioned So what is the the idea at mid metaphor for this? What is it

500
01:34:58.420 --> 01:35:10.590
it's about? I prefer to give this example. There. This is one of the Beck's work about the Katrina or hurricane, maybe when he explains the positive

501
01:35:10.680 --> 01:35:20.900
consequences of it. But still, maybe you have some or something else to give me, it would be a very I would be I would appreciate it.

502
01:35:20.970 --> 01:35:27.559
And the second question is to the suicide

503
01:35:27.930 --> 01:35:41.320
thought by surgeon. So I did a correct present. So the interesting thing was when I thought about your speaking about the perception of instability

504
01:35:41.650 --> 01:36:01.929
it I was just a little bit surprised because thinking of Korean instability, it was a little bit confusing to me. And I I'm telling I I want to tell you why, because I'm from from Russia and we in the nineties. We had real instability.

505
01:36:02.030 --> 01:36:27.029
and we had real instability with job losses of a breakdown of the security system, and so on. And that cases we men are well, those who were much more adaptable to these instability. During the nineties in Russia we had a big difference the biggest even in the world. The difference between the expectancy of life between management

506
01:36:27.030 --> 01:36:38.830
to women. Because a man couldn't adapt to this instability they took alcohol, and so on, and they died 14 years earlier than women.

507
01:36:38.830 --> 01:36:50.549
so they couldn't cope with this instability, and women could do it so, and you are telling me something quite the opposite

508
01:36:50.610 --> 01:37:16.640
that, and that was a little bit surprising to me, maybe. And I answer to to my own question and the following way, that it is not that instability itself that is important, but more important is a sense of instability, of the perception of instability, the interpretation, stability by women and men. So in fact, it is not so important whether it would be some real instability at all.

509
01:37:17.110 --> 01:37:25.039
And the third question was to the stadium of.

510
01:37:26.860 --> 01:37:28.959
and a small question.

511
01:37:29.100 --> 01:37:42.670
but by the question, just a very short question. You were speaking about the risk awareness. And I wonder, did you have any classification of a risk

512
01:37:42.790 --> 01:37:50.959
before the study? And maybe after the that? Because, you know, speaking of about risk awareness and digital risk. It's a too wide a term, because

513
01:37:50.980 --> 01:38:09.280
because there are different types of risk. And maybe some youngsters are aware of some risk, but they are not aware of some other sense. That's quite a little bit problematic, because, you know, there are different risks. And coping with 1 one risk is doesn't mean that they are comping good with others. One. Yeah.

514
01:38:09.460 --> 01:38:20.259
But still, did you get any classification after your work? Because it's very difficult to speak of any awareness of risk. Also. Thank you.

515
01:38:22.410 --> 01:38:23.230
Here.

516
01:38:24.800 --> 01:38:28.190
That's how we when we talk to your network that

517
01:38:29.600 --> 01:38:33.510
yeah, I think the difference is

518
01:38:33.760 --> 01:38:36.450
of gender

519
01:38:36.490 --> 01:38:46.859
between last year and Korea is the important thing. Is our generation get an education.

520
01:38:47.310 --> 01:38:58.280
a equal education by gender, but in the so so I thought I. Some some women thought

521
01:38:58.790 --> 01:39:01.160
there are no

522
01:39:01.910 --> 01:39:04.229
whatever. There are no

523
01:39:05.260 --> 01:39:13.159
disparity about gender in reality, but there are already exist.

524
01:39:13.380 --> 01:39:19.009
and and in families some families also believe this.

525
01:39:19.090 --> 01:39:30.740
so it the there the sun is more important than daughters, so the so the

526
01:39:31.130 --> 01:39:49.749
society tolls every woman. There are no gaps of gender, but in reality there is many gaps in gender especially, I said. In the presentation the gap of the pay gap of gender.

527
01:39:50.260 --> 01:39:53.089
The gender pay gap is highest country.

528
01:39:53.469 --> 01:39:59.920
It is Korea, its highest country in or city during 20 years. Yeah.

529
01:39:59.950 --> 01:40:01.209
so it.

530
01:40:01.370 --> 01:40:12.029
The societal ideation is in my thought. It is collaboration of patriarchicism and neoliberalism.

531
01:40:12.639 --> 01:40:14.209
Thank you.

532
01:40:20.100 --> 01:40:22.720
Fabio. Do you want it to respond?

533
01:40:24.799 --> 01:40:31.310
Fabio D'Andrea: Of course. thank you for your question. I I know it is hard to

534
01:40:31.680 --> 01:40:50.339
Fabio D'Andrea: make this understood because we but at least we we didn't have so many. or at least we we pretended we did not have so many examples, but I think that the pandemic, for instance, was quite one of the

535
01:40:50.459 --> 01:41:15.570
Fabio D'Andrea: of the best cases. To illustrate this, this kind of thing is to say that in a way not on a an ontological or essential level. It showed the whole world that all the talk we've been doing around and about globalization and lean ways of building capital and profits.

536
01:41:15.750 --> 01:41:18.849
We're a highly biased.

537
01:41:19.520 --> 01:41:41.200
Fabio D'Andrea: So I think that we, if we if we get if we apply a bit more, if we try a bit more to show how there is a a growing gap between the rhetoric that is, of the rhetoric, the score historical discourse that's going on about, you know our ways and the capacity for control the fact and everything is going to be all right.

538
01:41:41.200 --> 01:41:51.129
And all this mantra that's been that are being said perhaps would find that Lots of agents have started to

539
01:41:51.230 --> 01:41:58.289
Fabio D'Andrea: reflect on their own about this, just to get a bit to the idea that was the base of the idea of

540
01:41:58.410 --> 01:42:04.079
the agency of children. I I don't think people are so

541
01:42:04.930 --> 01:42:31.750
Fabio D'Andrea: so helpless against this, but I think that they don't have the the tool box necessary to start and understand and act about this new sensation. You know, there is this great flight from work that it's something that we should start to take into account. There is. There are lots of things that are happening now, after 20 years of continual crisis

542
01:42:31.910 --> 01:42:54.829
Fabio D'Andrea: and 20 years of continuous crisis, even if we are pretending it didn't happen, happened. But amorphous is is going on minimum of is that doesn't care which is exactly what backed back used to say. But a more for this happens we what that we are willing to accept it or not, it has no no great weights nor importance.

543
01:42:54.840 --> 01:43:14.300
And so I think that sociology in particular sociology, uncertainty, if we want to stress this aspect instead of risk, because it's the the main. The main thing, I think, is that back chose risk because it was harder to talk about uncertainty.

544
01:43:14.450 --> 01:43:23.539
Fabio D'Andrea: Risk was a perfect pick lock. To get into a kind of this course would that would would bring us

545
01:43:23.560 --> 01:43:41.709
Fabio D'Andrea: to a reasoning about the essential fundament fundament of our ways of thought. So I think it was a genius from by this point, and in a lot of other intellectual move, and I think it's up to us to try and find our ways to make it understandable

546
01:43:41.880 --> 01:43:58.490
Fabio D'Andrea: because it it actually it is not so easy to make this clear, even to those who are thinking along these lines. Because we've been. We've been brought up and built our ways and the careers on different

547
01:43:58.690 --> 01:44:10.509
Fabio D'Andrea: actions and and fundament. So it has to to to rebuild ourselves and make us different, more adaptable, a bit resilient, if you want if we want to use a sexy term.

548
01:44:10.600 --> 01:44:13.450
Fabio D'Andrea: I hope. And I answered in a way.

549
01:44:16.490 --> 01:44:24.509
so In response to the question, I would say that any time that

550
01:44:24.720 --> 01:44:41.709
A a childhood studies person gets up and talks about things that that children know and children are aware of, and children are managing and children are negotiating. There's an attempt to reinstate the idea of children as unknowing and unaware and incapable of doing those things.

551
01:44:42.100 --> 01:44:44.570
So

552
01:44:44.910 --> 01:44:55.600
I guess with with Fabio, I would say that uncertainty is, is the is the fabric of our lives, and is the fabric of children's lives, but also of adults lives.

553
01:44:55.690 --> 01:45:01.189
and that things can change on a on an on an instant.

554
01:45:01.280 --> 01:45:25.569
particularly in the digital domain. But but in any part of life, to give you an an example, the platform seesaw, which was adopted by many schools, and considered to be a very secure platform and a way for teachers and parents to be in touch with each other. recently was banned in a number of states in America because it was hacked

555
01:45:25.590 --> 01:45:37.879
and Someone was sending rude images to parents who were instead of getting notifications about. You know, there's an excursion tomorrow. They were getting images of someone that they, yeah.

556
01:45:38.110 --> 01:45:39.760
Didn't want to be seeing

557
01:45:39.960 --> 01:46:07.929
so instantly. Seesaw now is dangerous. So this idea that things that were considered to be safe can be dangerous instantly that this can flip and turn instantly is actually, I would argue, part of the the fabric of our lives. And if I understand what Fabio is saying, it's something that that is connected with this idea of uncertainty as being not something that can be resolved with just more information.

558
01:46:07.930 --> 01:46:23.470
more policy, more education, and so on. living with uncertainty and doing it in a way that is self-protective and protective of others and protective of the planet is probably, you know the big challenge that we face at the moment?

559
01:46:28.310 --> 01:46:30.360
I have a question.

560
01:46:31.370 --> 01:46:32.520
the conference

561
01:46:33.840 --> 01:47:02.589
first, first, first, about new technology, which quite often just seen as dangerous because you can't control it. But if you read older sociology books about. When Elvis came a rock music, he came on the scene, and he was moving on a scene, and it was seen as sexualizing, and how much uphol there was. So little bit of that might also come into that you can't regulate it.

562
01:47:02.860 --> 01:47:10.159
and sorry I want to ask you what is the society's attitude to suicide?

563
01:47:12.170 --> 01:47:21.459
And, Fabio, if I misunderstood your right or misunderstood you, that you said that thinking and planning

564
01:47:21.550 --> 01:47:31.759
came first with a with a human so that could understand you, that animals

565
01:47:32.270 --> 01:47:34.249
can't think and plan.

566
01:47:34.500 --> 01:47:39.050
I guess I was a story for animals.

567
01:47:39.380 --> 01:47:41.300
So should we start with.

568
01:47:41.340 --> 01:47:51.620
do you want to start? No. Do you want to have a comment about the new thing?

569
01:47:52.150 --> 01:47:56.459
We want to come out and send one back to your joke. I

570
01:47:56.520 --> 01:48:00.490
you have a society. How do you? Yes, you have to come up with.

571
01:48:09.170 --> 01:48:09.860
yeah.

572
01:48:10.980 --> 01:48:19.640
yeah. Societies. As to about suicide is, I think it is more important that

573
01:48:21.480 --> 01:48:24.980
We know about the reason of

574
01:48:25.310 --> 01:48:41.310
the suicide. You should know, because because the suicide is not only an individual event, it is also, I guess. I think I believe it is also caused by systemic problems. So

575
01:48:41.370 --> 01:48:43.440
we should find the

576
01:48:43.510 --> 01:48:47.450
find the reasons of

577
01:48:47.670 --> 01:48:58.219
the suicide and then finding a suicide. The reason, then we can make the other resolutions

578
01:48:58.310 --> 01:49:01.370
to reduce the suicide. Yeah.

579
01:49:04.620 --> 01:49:05.400
yeah.

580
01:49:06.640 --> 01:49:09.199
okay, Fabio, do you have any comments?

581
01:49:10.400 --> 01:49:20.909
Fabio D'Andrea: Of course I have. That is one of the of the main things we should try and cope with, because we've

582
01:49:21.110 --> 01:49:27.469
Fabio D'Andrea: on this idea of human exceptionalism, of the fact that only

583
01:49:27.500 --> 01:49:34.169
Fabio D'Andrea: we are the only intelligent and acting and self-aware. At least this is what

584
01:49:34.200 --> 01:49:46.820
Fabio D'Andrea: we still know. We decided to consider the rest of the living world the list of the biosphere as something that we could

585
01:49:47.920 --> 01:49:55.100
Fabio D'Andrea: dispose of, with no kind of ethical restraint with no empathy.

586
01:49:55.580 --> 01:50:06.520
Fabio D'Andrea: And instead, I think that if we try and understand the way in which we were up to 3,000 4,000 5,000 years ago

587
01:50:06.580 --> 01:50:17.060
Fabio D'Andrea: we were exactly like that. And so I think that that can be an intelligence that has not to do with self awareness.

588
01:50:17.080 --> 01:50:22.399
Fabio D'Andrea: there can be an intelligence which is less self-centered

589
01:50:22.490 --> 01:50:48.810
Fabio D'Andrea: and more adaptable to the world, more capable of living with others. Even if we think that the animal world is a place of a ferocity and strength. This is another way in which we misunderstood it. I think that one of the best things we should do would be to free Darwin from Spencer.

590
01:50:48.880 --> 01:51:05.360
Fabio D'Andrea: because it was Spencer's fault if we think that in the jungle the strongest win. This is not true. Ecology has showed us in a thousand ways that in the world those who are able to cooperate, when.

591
01:51:05.610 --> 01:51:20.420
Fabio D'Andrea: even if this has a coast, even if this can be costly for some one of us, for some of us, etc. But I think that we should try and understand that we are part of the animal world of the biosphere and act like that.

592
01:51:20.460 --> 01:51:28.859
Sorry to interrupt you, but way of actually out of time can I have a big applaud.

593
01:51:30.340 --> 01:51:39.850
because I think it was really good session. You have all been contributing very well, and I think to fit into each other with a And thank you for the questions. Come in.

594
01:51:39.890 --> 01:51:43.830
So I think. Thank you very much. It was a a great session.

595
01:51:44.090 --> 01:51:45.270
Fabio D'Andrea: stimulating.

596
01:51:45.610 --> 01:52:02.480
and just because I have a paper you had. It's it's well worth. Take a copy. I have read it, so I assume there is no more question, and we have to finish this. Yeah.

597
01:52:02.720 --> 01:52:05.390
okay.

598
01:52:05.800 --> 01:52:09.000
Fabio D'Andrea: so I do very much. Goodbye. Bye. Bye.