WEBVTT Kind: captions; Language: fi 1 00:00:00.000 --> 00:00:05.050 2 00:00:05.050 --> 00:00:10.350 I have modified as you will see the title of my talk now you don't see it 3 00:00:10.350 --> 00:00:15.090 but now you can see it. and first of all before start 4 00:00:15.090 --> 00:00:20.080 talking or would like to thank the organizes for having me. It's a 5 00:00:20.080 --> 00:00:25.090 real honor and pleasure and I'm very very very happy that this issue 6 00:00:25.090 --> 00:00:30.120 of sustainability as you will see which can mean so many different things to 7 00:00:30.120 --> 00:00:35.270 people is being put on the table in such a 8 00:00:35.270 --> 00:00:40.340 wonderful seminar so's thank you so much and do hope you will have little 9 00:00:40.340 --> 00:00:45.160 bit of time to interact with each other at the end. So 10 00:00:45.160 --> 00:00:50.150 my new title is educating for/with 11 00:00:50.150 --> 00:00:55.220 interculturality sustainably 12 00:00:55.220 --> 00:01:01.000 Now originally I had integrated the idea of sustainability but because I specialized 13 00:01:01.000 --> 00:01:05.300 in interculturality to which think is a central 14 00:01:05.300 --> 00:01:10.300 component of sustainability I actually reverted 15 00:01:10.300 --> 00:01:15.500 to the use of this term. Now 16 00:01:15.500 --> 00:01:20.520 the ideas that you are gonna hear about are based on books that have published 17 00:01:20.520 --> 00:01:25.540 this year in english but also one is been published in 18 00:01:25.540 --> 00:01:30.420 the chinese language and will stand by and by saying this the when 19 00:01:30.420 --> 00:01:36.040 read the description of the seminar our arm it says that we will be discussing 20 00:01:36.040 --> 00:01:40.400 or that the issue of inclusive an equitable quality 21 00:01:40.400 --> 00:01:47.590 education in the formulation of SDG 4 will be discussed today 22 00:01:47.590 --> 00:01:52.710 Now obviously we are going through very difficult times 23 00:01:52.710 --> 00:01:57.720 times of crisis covid nineteen 24 00:01:57.720 --> 00:02:02.820 these are exceptional times as we know but what we 25 00:02:02.820 --> 00:02:07.800 have noticed is thash actually what has happened during 26 00:02:07.800 --> 00:02:13.600 the pandemic which is not over that was just in a sense continuation 27 00:02:13.600 --> 00:02:17.730 of many of the important issues that we have faced 28 00:02:17.730 --> 00:02:23.520 or the decays in our neo liberal world discrimination 29 00:02:23.520 --> 00:02:27.720 economic seggregation racism 30 00:02:27.720 --> 00:02:32.910 linguism nationalism ethnocentrism a youism 31 00:02:32.910 --> 00:02:37.680 and even vaccynicism during the pandemic which of course 32 00:02:37.680 --> 00:02:42.880 has had lot of influence on having access to quality 33 00:02:42.880 --> 00:02:47.940 education but also and thats going to be mostly my point here 34 00:02:47.940 --> 00:02:52.860 epistemological injustice And I do believe 35 00:02:52.860 --> 00:02:57.790 as a specialist of interculturality that has been working on this for nearly twenty 36 00:02:57.790 --> 00:03:02.890 years that we have the rights and the duty 37 00:03:02.890 --> 00:03:07.740 to unthink dialogue and rethink what 38 00:03:07.740 --> 00:03:12.720 these idea of interculturality are which has been discussed for quite 39 00:03:12.720 --> 00:03:18.010 long time now what it is about how we do it over 40 00:03:18.010 --> 00:03:23.350 and over again and as reminder in when you look at the word dialogue 41 00:03:23.350 --> 00:03:27.720 in english which is from the greek remember that dialogue doesnt 42 00:03:27.720 --> 00:03:32.860 mean two people talk is not two but is from deer which means 43 00:03:32.860 --> 00:03:38.140 to come across between two cross over to the other as much as the other 44 00:03:38.140 --> 00:03:43.440 comes across. recent 45 00:03:43.440 --> 00:03:48.980 only recently actually not recently two years ago at the beginning of the pandemic 46 00:03:48.980 --> 00:03:53.610 a paper was published by chinese colleens around 47 00:03:53.610 --> 00:03:57.840 the field of interculturality in education 48 00:03:57.840 --> 00:04:03.020 especially in relation to the concept of intercultural competence so they 49 00:04:03.020 --> 00:04:07.980 did a bibliometric analysis.. based 50 00:04:07.980 --> 00:04:13.080 on top journals in the world especially SSCI journals to 51 00:04:13.080 --> 00:04:17.900 look at how these knowledge domain in a sence 52 00:04:17.900 --> 00:04:23.750 is... whose voices are we hearing 53 00:04:23.750 --> 00:04:28.580 and this is what they found which of course is not very surprising 54 00:04:28.580 --> 00:04:33.370 but what they found was that the very big circles there are 55 00:04:33.370 --> 00:04:38.690 people are based in the west or in the UK 56 00:04:38.690 --> 00:04:43.580 and who are mostly native speakers of the English and 57 00:04:43.580 --> 00:04:48.220 white people. I'm sorry to mention of skin color here 58 00:04:48.220 --> 00:04:53.220 I think it was quite interesting that this paper came out just at the beginning 59 00:04:53.220 --> 00:04:58.760 of the pandemic because what we've.. what I have realised and many others scholars also have realised 60 00:04:58.760 --> 00:05:03.230 throughout the pandemic is that the imbalance in terms of who is 61 00:05:03.230 --> 00:05:08.120 being listened to who is talking about interculturality research 62 00:05:08.120 --> 00:05:13.267 and education actually is just confirmation of this. If you 63 00:05:13.267 --> 00:05:18.414 look out for example the latest models of interculturality that 64 00:05:18.414 --> 00:05:23.560 have been supported by embedded supra national institutions such 65 00:05:23.560 --> 00:05:28.311 as the council of europe the OECD 66 00:05:28.311 --> 00:05:33.458 or UNESCO what you realize is that the people whose ideas 67 00:05:33.458 --> 00:05:38.605 are being used for this are actually the same people that 68 00:05:38.605 --> 00:05:43.356 my chinese colleagues actually identified in research. This is 69 00:05:43.356 --> 00:05:48.502 not good news actually because... I like this phrase in chinese 70 00:05:48.502 --> 00:05:53.649 of the cocooning oneself like silk worms and and when you look at 71 00:05:53.649 --> 00:05:58.400 the representation of of my colleagues of the powerful 72 00:05:58.400 --> 00:06:03.570 voices in the field it does look like a cocoon and the consequences 73 00:06:03.570 --> 00:06:08.700 are that their voices their ritornello and their little 74 00:06:08.700 --> 00:06:14.150 tunes you know that have emerged from very specific parts of the world 75 00:06:14.150 --> 00:06:18.600 actually become the ritornellos for the rest of the world in 76 00:06:18.600 --> 00:06:23.590 education and research masking silencing but also 77 00:06:23.590 --> 00:06:28.980 erasing what I would call global voices here. Now recently 78 00:06:28.980 --> 00:06:34.350 I have used this metaphor of the octopus to try to explain 79 00:06:34.350 --> 00:06:39.140 that actually when you look at interculturality in different languages 80 00:06:39.140 --> 00:06:43.830 in education any research and politically 81 00:06:43.830 --> 00:06:48.720 also you realize that it goes well 82 00:06:48.720 --> 00:06:53.950 beyond these for example two ritornellos 83 00:06:53.950 --> 00:06:58.920 american multiculturalism between inverted commerce and 84 00:06:58.920 --> 00:07:04.000 democratic culture as is being put forward in Europe at the moment hurt that 85 00:07:04.000 --> 00:07:09.040 there are other voices that basically we don't know much about I have 86 00:07:09.040 --> 00:07:14.050 specialized over the past three years in in one of those which is called minzu 87 00:07:14.050 --> 00:07:19.140 education minzu diversity education from china 88 00:07:19.140 --> 00:07:24.300 I wont have time to say too much about this but through my work there 89 00:07:24.300 --> 00:07:29.090 involving finish students international students and chinese students 90 00:07:29.090 --> 00:07:34.380 talking to each other about this was discovered that actually we are missing out 91 00:07:34.380 --> 00:07:39.150 on alternative knowledge on this. I 92 00:07:39.150 --> 00:07:44.210 don't spend time on this but even when we talk about the west I mean obviously talking about 93 00:07:44.210 --> 00:07:49.330 interculturality in the west depending on where you are located in the west 94 00:07:49.330 --> 00:07:54.350 there will be many and varied ideologies attached to it already 95 00:07:54.350 --> 00:07:59.390 in the concepts and the notions that we use or not use and I have reproduced 96 00:07:59.390 --> 00:08:04.360 here for example forms that you will find in the US an in the UK 97 00:08:04.360 --> 00:08:09.800 in terms of how you put your identity forward 98 00:08:09.800 --> 00:08:14.440 In china on the full you will find for example the 99 00:08:14.440 --> 00:08:19.330 authorities asking you about your minzu so called ethnic 100 00:08:19.330 --> 00:08:24.500 identity which of course has an influence on how people 101 00:08:24.500 --> 00:08:29.360 will think about interculturality in education what to 102 00:08:29.360 --> 00:08:33.900 teach how to talk about it and in fact. 103 00:08:33.900 --> 00:08:39.240 so what is interculturaliy after all this... I'm very much 104 00:08:39.240 --> 00:08:44.930 inspired by Kharms here I don't know if you know Kharms a very interesting 105 00:08:44.930 --> 00:08:49.180 russian writer who describes here 106 00:08:49.180 --> 00:08:54.090 what he called red headed man a real focus is quite beautiful 107 00:08:54.090 --> 00:08:59.270 and when I read it this is what i'm thinking about interculturality after having looked 108 00:08:59.270 --> 00:09:04.290 into it from much broader perspective than what thought for example 109 00:09:04.290 --> 00:09:09.130 three years ago their lived a red headed man who had no 110 00:09:09.130 --> 00:09:14.190 eyes or ears he didn't have hair either so he was called 111 00:09:14.190 --> 00:09:19.280 red head arbitrarily he couldn't talk because he had no mouth he 112 00:09:19.280 --> 00:09:24.150 had no nose either he didn't even have arms or legs 113 00:09:24.150 --> 00:09:29.720 he had no stammer he had no back he had no spine and he had no innards 114 00:09:29.720 --> 00:09:34.320 at all he didn't have anything so we don't even know who are we 115 00:09:34.320 --> 00:09:39.590 talking about and through my research and counters with people from different 116 00:09:39.590 --> 00:09:44.690 parts of the world i've realized that year we saying interculturality most 117 00:09:44.690 --> 00:09:50.030 of the time we don't know really what it means or we use it in way 118 00:09:50.030 --> 00:09:54.880 that is actually so much influenced by certain ideologies 119 00:09:54.880 --> 00:09:59.800 that have been dominating world in research so these this important 120 00:09:59.800 --> 00:10:04.820 questions when we say interculturality in education are we even talking 121 00:10:04.820 --> 00:10:09.650 about the same thing of saying things how comes some of us are not 122 00:10:09.650 --> 00:10:14.610 heard or even allowed to talk about interculturality 123 00:10:14.610 --> 00:10:19.930 and when you think about education because the dominance of certain western 124 00:10:19.930 --> 00:10:25.540 ideologies about interculturality that very often relates to the economy 125 00:10:25.540 --> 00:10:29.590 are we adopting solutions educational solutions that are 126 00:10:29.590 --> 00:10:34.660 really inclusive fair and fair to all when actually what 127 00:10:34.660 --> 00:10:39.580 has been decided about what we teach how we teach and why we are teaching certain 128 00:10:39.580 --> 00:10:44.870 things well many people haven't actually been taken into account 129 00:10:44.870 --> 00:10:49.630 sorry you cannot read there but think it says how... 130 00:10:49.630 --> 00:10:54.510 ...educate... 131 00:10:54.510 --> 00:10:59.380 that back to my title her actually 132 00:10:59.380 --> 00:11:04.690 I dont know if you have looked at the etymology of the words sustainable sustainability in the english 133 00:11:04.690 --> 00:11:09.690 language I would need to do the same work in other languages 134 00:11:09.690 --> 00:11:14.520 in english language it is very interesting because obviously in of the word originally comes from 135 00:11:14.520 --> 00:11:19.820 other languages like french and latin but what you can notice is 136 00:11:19.820 --> 00:11:24.960 that throughout the centuries this been slight or big variations 137 00:11:24.960 --> 00:11:29.950 in what they actually referred to from giving supports to 138 00:11:29.950 --> 00:11:34.790 continuing keeping on enduring without failing or yielding 139 00:11:34.790 --> 00:11:39.850 to refer to something defendable from the eighteen forty 140 00:11:39.850 --> 00:11:44.680 five and then more recently in capability of 141 00:11:44.680 --> 00:11:49.540 being continued at certain level now for interculturality 142 00:11:49.540 --> 00:11:55.030 as an object of research and education I think that all these different 143 00:11:55.030 --> 00:11:59.550 meanings historical meanings of the ideas of sustainable 144 00:11:59.550 --> 00:12:04.560 and sustainability are actually very interesting give supports to 145 00:12:04.560 --> 00:12:09.670 continue keep up endure without failing or yielding defend the ball and when I 146 00:12:09.670 --> 00:12:14.880 see these words I'm thinking listen to other voices on interculturality 147 00:12:14.880 --> 00:12:19.890 in education and research but also be quiet sometimes you know people 148 00:12:19.890 --> 00:12:24.680 like me we talk too much we are there on the floor you know 149 00:12:24.680 --> 00:12:29.610 spreading our own ideologies and not very often 150 00:12:29.610 --> 00:12:34.660 listening or just being quiet dialogue with others around interculturality 151 00:12:34.660 --> 00:12:39.590 as an object of research and education i'm not saying about the phenomena 152 00:12:39.590 --> 00:12:44.700 interculturality accept negotiate change 153 00:12:44.700 --> 00:12:49.630 Its really interesting because in the word interculturality you have culture in the middle 154 00:12:49.630 --> 00:12:54.670 now don't ask me to define it actually if you know my work and know that 155 00:12:54.670 --> 00:12:59.620 don't even look into this word I ignore this word completely these days 156 00:12:59.620 --> 00:13:04.810 whats interesting is when you look at the chinese word for culture wenhua what 157 00:13:04.810 --> 00:13:09.830 you realize is that in the past the idea of culture in china 158 00:13:09.830 --> 00:13:14.770 referred to something that was changing constantly something that people 159 00:13:14.770 --> 00:13:19.650 would negotiate co-construct together when interacting 160 00:13:19.650 --> 00:13:25.130 with each other so it's is exactly I think interculturality actually meant interculturality 161 00:13:25.130 --> 00:13:29.630 as such so we need to accept also the change in the way 162 00:13:29.630 --> 00:13:34.839 we have been made and forced to think about it and through my work 163 00:13:34.839 --> 00:13:39.676 over the past two years of course questioning the words and the ideologies 164 00:13:39.676 --> 00:13:44.885 sometimes not even hiding behind the words that we used to talk 165 00:13:44.885 --> 00:13:49.722 about interculturality that are also very interesting next week we 166 00:13:49.722 --> 00:13:54.931 actually with a colleague of mine from from sweden we are publishing a 167 00:13:54.931 --> 00:13:59.768 book into french language called.... 168 00:13:59.768 --> 00:14:04.977 ... which is just about all this you know it's about 169 00:14:04.977 --> 00:14:09.814 interculturality as intercultural interculturalizing interculturaility 170 00:14:09.814 --> 00:14:15.023 we have book of forthcoming actually twenty twenty two in 171 00:14:15.023 --> 00:14:19.860 english language where we continue talking about this there we talk about broken 172 00:14:19.860 --> 00:14:25.550 realities of interculturality today and rebellious dreams 173 00:14:25.550 --> 00:14:29.980 so interculturalities what is interculturality I had 174 00:14:29.980 --> 00:14:35.990 this question earlier I think it's not a good question as if we try to change 175 00:14:35.990 --> 00:14:40.190 the way we deal with this issue in education and in society 176 00:14:40.190 --> 00:14:45.010 in a broader way of the questions what is your 177 00:14:45.010 --> 00:14:50.000 inteculturality what is my interculturality but also can 178 00:14:50.000 --> 00:14:55.590 we unthink.... and think 179 00:14:55.590 --> 00:15:00.030 dialogue or think together about what it is I think these are 180 00:15:00.030 --> 00:15:05.050 much more interesting questions because it gives space or it 181 00:15:05.050 --> 00:15:09.930 can provide space for people to actually try to negotiate 182 00:15:09.930 --> 00:15:15.240 the meanings around this notion. I made up of word 183 00:15:15.240 --> 00:15:20.190 actually in the book but just mentioned with Jakobsson the word 184 00:15:20.190 --> 00:15:25.130 encountrictions I think that we need encontractions is 185 00:15:25.130 --> 00:15:30.020 portmantle word so I am uncombining two different words here to create new 186 00:15:30.020 --> 00:15:35.430 word encounters and frictions. Frictions is tensions 187 00:15:35.430 --> 00:15:40.260 in a sense and allowing ourselves to disagree and speak 188 00:15:40.260 --> 00:15:45.180 our mind I think that we really need these encountrictions around 189 00:15:45.180 --> 00:15:50.400 interculturality and and this is short excel from the book but we don't have time 190 00:15:50.400 --> 00:15:55.190 for this so tension and who fully release tension 191 00:15:55.190 --> 00:16:00.110 release so we can start listening to others start 192 00:16:00.110 --> 00:16:05.270 negotiating and realizing how actually the something that might sound 193 00:16:05.270 --> 00:16:10.390 very symbolizing to culturality deserves to be looked at from so 194 00:16:10.390 --> 00:16:16.100 many different perspectives. now in the book with jakobson these are some of the solutions 195 00:16:16.100 --> 00:16:20.520 I can mention for example of what the one around 196 00:16:20.520 --> 00:16:25.540 which we call of the fishing nets and fountain of youth of multilingualism 197 00:16:25.540 --> 00:16:30.230 when I realized through my work with people from in different 198 00:16:30.230 --> 00:16:35.290 countries is that we often have the illusion that because we can speak english 199 00:16:35.290 --> 00:16:40.310 so well together when we talk about interculturality 200 00:16:40.310 --> 00:16:45.690 the objectives of interculturalty in education that it's very transparent 201 00:16:45.690 --> 00:16:50.220 and we mean the same when what for whatever word we use actually 202 00:16:50.220 --> 00:16:55.330 thats a complete illusion we need to 203 00:16:55.330 --> 00:17:00.630 look at what connecting into quotes here 204 00:17:00.630 --> 00:17:05.540 says about this he says we must reliese people 205 00:17:05.540 --> 00:17:10.700 into the languages of the world to become wiser by the whole 206 00:17:10.700 --> 00:17:15.520 wealth of the incomprehensible when worked with my 207 00:17:15.520 --> 00:17:20.830 chinese collegues an our chinese students most of the time it 208 00:17:20.830 --> 00:17:25.780 takes long time to negotiate meanings around very simple words 209 00:17:25.780 --> 00:17:30.810 that we think simple such as tolerance ... raised even 210 00:17:30.810 --> 00:17:35.940 cultural civilization but we must take the time 211 00:17:35.940 --> 00:17:40.790 so we we are aware of the connotations of the word 212 00:17:40.790 --> 00:17:46.620 interculturality is very political like sustainability obviously 213 00:17:46.620 --> 00:17:50.880 and the words and ideas that we used to talk about them are political and 214 00:17:50.880 --> 00:17:55.940 influenced by the economy but are we aware of actually 215 00:17:55.940 --> 00:18:01.680 the politicality of the words in different languages and in different context 216 00:18:01.680 --> 00:18:06.180 what can we learn by looking into actually the flavors 217 00:18:06.180 --> 00:18:10.920 and different connotations of these words... I can show 218 00:18:10.920 --> 00:18:16.370 you some very simple examples because time is running the idea of tolerance 219 00:18:16.370 --> 00:18:21.290 for example in chinese that is two different words and of course the word tolerance has changed 220 00:18:21.290 --> 00:18:26.690 in english language in an and many other indo european languages on 221 00:18:26.690 --> 00:18:30.880 but in chinese actually to different words for tolerance 222 00:18:30.880 --> 00:18:35.920 one which is more like positive if you mean 223 00:18:35.920 --> 00:18:41.030 so like opening up to the other accepting difference in an' 224 00:18:41.030 --> 00:18:47.000 an all these kinds of ideas but this also another word which actually means bearing 225 00:18:47.000 --> 00:18:50.960 so mees like actually making such an effort even though you may 226 00:18:50.960 --> 00:18:56.080 not be so willing puts your have to do it so it's not pleasant experience so when 227 00:18:56.080 --> 00:19:01.080 set up the goal of tolerance for example for into coach rallied see 228 00:19:01.080 --> 00:19:05.990 in english or only to make sure that for example when speak soon someone 229 00:19:05.990 --> 00:19:10.920 works on this issues in chinese into which faith which idea do 230 00:19:10.920 --> 00:19:16.360 they put behind this work because these are very different another very simple example 231 00:19:16.360 --> 00:19:20.900 is so i'm in no that's not very in common were that we use every davits 232 00:19:20.900 --> 00:19:27.110 still its relevant for into called tralee tse which state which is the idea exotic 233 00:19:27.110 --> 00:19:31.240 exoticism of which has of course very special 234 00:19:31.240 --> 00:19:36.140 flavor today are in intervened in him in most part of the so called 235 00:19:36.140 --> 00:19:41.240 weston wells now in chinese when you look at this where it actually if you look 236 00:19:41.240 --> 00:19:46.230 at the two characters visit clear reference to country 237 00:19:46.230 --> 00:19:51.160 or nation in with the second packs of the worst ended the 238 00:19:51.160 --> 00:19:56.530 flavors knew what comes to mine when people of the tear this would ye war 239 00:19:56.530 --> 00:20:01.290 in chinese will not necessarily be the same flavors or 240 00:20:01.290 --> 00:20:06.670 or even may be idears knowed that come to mind if you hear that word in the finish 241 00:20:06.670 --> 00:20:11.330 language joined the french language or whatever other language so when we talked to me 242 00:20:11.330 --> 00:20:16.380 each other maybe we do not even realized that we are not connoting the worst the sang 243 00:20:16.380 --> 00:20:21.420 wife now this these are story or you can probably see 244 00:20:21.420 --> 00:20:26.430 so well i'll try to blow up little bit this is the kind of work that we are doing all 245 00:20:26.430 --> 00:20:31.990 in line with um um says changes in china out with chinaman 246 00:20:31.990 --> 00:20:36.940 students in infinite in other countries whereby we ask 247 00:20:36.940 --> 00:20:41.600 them to negotiate the meanings and flavors of all these 248 00:20:41.600 --> 00:20:46.890 different words that we used to talk about into court tralee je ne specially for 249 00:20:46.890 --> 00:20:51.640 them to start thinking about what we have been calling her in our 250 00:20:51.640 --> 00:20:56.720 research the chinese stories of into called tralee to because when 251 00:20:56.720 --> 00:21:01.650 you start getting interested in china bowls or other parts of the world greal ice 252 00:21:01.650 --> 00:21:06.780 that they are scarce fifty narratives specific general slogans motoza 253 00:21:06.780 --> 00:21:11.890 as much as we do our around into cottrell itzy and that it's 254 00:21:11.890 --> 00:21:17.010 important for people to be aware of those so that in weekend number 255 00:21:17.010 --> 00:21:22.010 one open up to them and then spot thinking about our own ideologies 256 00:21:22.010 --> 00:21:26.960 for example but then at the same time allow people to reflect renie 257 00:21:26.960 --> 00:21:32.310 around the complex itzig of putting words on into court trelitz it 258 00:21:32.310 --> 00:21:37.630 i'll i'll finish out here on visit to be continued 259 00:21:37.630 --> 00:21:41.740 her moral entered the right and duty to and think dialogue 260 00:21:41.740 --> 00:21:47.010 angry think what into court trail it is about how to do it over and over 261 00:21:47.010 --> 00:21:51.720 again think of what is very much relates it so this idea of sustain belly 262 00:21:51.720 --> 00:21:57.110 it's sick enow in order to discuss says thing ability in amongst 263 00:21:57.110 --> 00:22:02.060 different kinds of people would first the will we need to reflect on holly communicate 264 00:22:02.060 --> 00:22:06.860 with each other how can we open our to each other in assent and reflects 265 00:22:06.860 --> 00:22:12.350 on how we see the world unknown some some suggestions 266 00:22:12.350 --> 00:22:16.950 for education in therein in varying in breadth their own yet opening up 267 00:22:16.950 --> 00:22:21.920 tumults he pulled really multiple global glow colpus fact 268 00:22:21.920 --> 00:22:27.640 says questioning dominating knowledge in terms of ideologies 269 00:22:27.640 --> 00:22:32.170 be orders that we are given fire in decision many prayers supra 270 00:22:32.170 --> 00:22:37.070 national institutions of but also researches and educates as at the same time 271 00:22:37.070 --> 00:22:42.040 who half to following ascends these orders listen talk 272 00:22:42.040 --> 00:22:47.550 allow to disagree and being in chinese visit nice phrase which is 273 00:22:47.550 --> 00:22:52.370 giving no right to speak to people you know out because they are so 274 00:22:52.370 --> 00:22:57.270 many people around the world students scholars even decision 275 00:22:57.270 --> 00:23:02.510 makers who don't have the right to speak about certain topic but how can we talk 276 00:23:02.510 --> 00:23:07.330 about into contrar to sustain billet save when we don't allow them to talk in 277 00:23:07.330 --> 00:23:12.680 sense and when mean to allow them to togs read aloud to talk even 278 00:23:12.680 --> 00:23:17.550 if we disagree because we may be we don't understand all we don't know 279 00:23:17.550 --> 00:23:22.600 actually what they are talking about and then finally of the of repeated his 280 00:23:22.600 --> 00:23:27.770 pay attention to the connotations of the words we used to talk about 281 00:23:27.770 --> 00:23:32.470 into cold tralee to now the seminaries in english like many seminars 282 00:23:32.470 --> 00:23:38.120 the at the moment that great was so lucky which and talked to each other but the illusion 283 00:23:38.120 --> 00:23:42.600 that the english language can really allow us to understand each other 284 00:23:42.600 --> 00:23:48.280 think we need to be extremely careful about this when say this in english 285 00:23:48.280 --> 00:23:52.980 never soon that when other people used to sing waiting english 286 00:23:52.980 --> 00:23:58.340 that they actually meaning the same need to her to talk getting 287 00:23:58.340 --> 00:24:02.940 soon down disbanding of the word getting to the word in other 288 00:24:02.940 --> 00:24:07.880 languages is well and only few with tune to quite interesting 289 00:24:07.880 --> 00:24:12.840 of home quotes from the earth can empty whom mentioned earlier at which 290 00:24:12.840 --> 00:24:18.000 having very inspiring connected with himself for an extremely into into control her 291 00:24:18.000 --> 00:24:22.900 of person her and nothing that these two crows are very our inspire 292 00:24:22.900 --> 00:24:28.580 in fine events are like this one thank you very much think don't have time 293 00:24:28.580 --> 00:24:33.840 left for questions but very sometimes i'm happy to take couple of questions or i'm 294 00:24:33.840 --> 00:24:39.200 happy to answer questions or via earth nina thank you 295 00:24:39.200 --> 00:24:45.090 thank you met them at the thought that was better the better of alternate eh 296 00:24:45.090 --> 00:24:49.110 ah he i'll say they can eat as then it is as they that beneath 297 00:24:49.110 --> 00:24:54.430 it was minute lay at think he asked the ain't well asked 298 00:24:54.430 --> 00:24:59.120 so now think it we we would go at that time horror like one week but 299 00:24:59.120 --> 00:25:04.510 an hour or two though felt like along here at the audience 300 00:25:04.510 --> 00:25:08.770 asked any questions the fido orchomenus 301 00:25:08.770 --> 00:25:13.810 the day and don't think there was any one raised 302 00:25:13.810 --> 00:25:18.430 on snow didna do for you need when you any questions there on 303 00:25:18.430 --> 00:25:22.880 the eye think you said it so well am now but 304 00:25:22.880 --> 00:25:27.380 is asking any questions oh oh yes can help it 305 00:25:27.380 --> 00:25:30.380 yet if he can't hear you. 306 00:25:30.380 --> 00:25:35.300 don't know why yes guess right here on 307 00:25:35.300 --> 00:25:40.520 this very saw holcomb's laconically little upwards come from wrong 308 00:25:40.520 --> 00:25:44.890 biological disciplines the hot science and these 309 00:25:44.890 --> 00:25:49.570 sykes's immunity of final by culture what do you see 310 00:25:49.570 --> 00:25:54.890 it's loves know i'm was searched it is not based on counsel 311 00:25:54.890 --> 00:25:58.900 eve would taste is the dated at common law 312 00:25:58.900 --> 00:26:04.220 methods that ah well cultural tantalizes under whose roof 313 00:26:04.220 --> 00:26:09.090 on so just want to know whom bone 314 00:26:09.090 --> 00:26:13.110 of the speech it was cross house no 315 00:26:13.110 --> 00:26:18.760 he's major its independent i'll show you 316 00:26:18.760 --> 00:26:23.240 that can figure bore the another's finds his myself so 317 00:26:23.240 --> 00:26:28.290 don't know much about this but several several thoughts come to one's arm so what 318 00:26:28.290 --> 00:26:33.830 you are saying is that you people around the world will agree or around to research results 319 00:26:33.830 --> 00:26:38.290 they win and not have different paradise and the different languages they will 320 00:26:38.290 --> 00:26:43.700 not have like different words to discuss their results to disseminate there results 321 00:26:43.700 --> 00:26:48.710 have been it's not just about the research as it is in says ways also about 322 00:26:48.710 --> 00:26:53.540 how do people talk about what they are doing to the broader whirled and how 323 00:26:53.540 --> 00:26:58.380 do they talked to each other in sense when you say there's no culture in this there's the 324 00:26:58.380 --> 00:27:03.380 ida don't like the what culture but there is politics there is column 325 00:27:03.380 --> 00:27:08.530 equal forces there he's in sense steal the into subjectivity of 326 00:27:08.530 --> 00:27:13.790 the one who is talking about their research when they discussed it with 327 00:27:13.790 --> 00:27:19.150 people maybe even within and especially with the in her academia 328 00:27:19.150 --> 00:27:23.590 innocence do do do why what what are your views on this 329 00:27:23.590 --> 00:27:28.970 i'm not sure ha yes am equal 330 00:27:28.970 --> 00:27:34.300 yet hell with us the ah how could she 331 00:27:34.300 --> 00:27:39.380 not supply on all the while at least law for why no 332 00:27:39.380 --> 00:27:44.410 don't want still is the kneels whole kos 333 00:27:44.410 --> 00:27:48.760 enemy known or yo eyes oh saw yes see what 334 00:27:48.760 --> 00:27:53.880 you are trying to say so you're trying to say in sense of from your perspective because many people 335 00:27:53.880 --> 00:27:58.930 would disagree with you even find just the way some 336 00:27:58.930 --> 00:28:04.490 people discusses thine ability from his fine scientific perspective in sense 337 00:28:04.490 --> 00:28:09.230 would hang gave the illusion of universality innocence say the illusion 338 00:28:09.230 --> 00:28:13.880 because i'm shoulder many people many scientists who will disagree although yer 339 00:28:13.880 --> 00:28:19.240 are you know your you seem to be saying that this is universal its crossed controlled 340 00:28:19.240 --> 00:28:24.370 by but obviously where i'm pretty sure that in the way people report 341 00:28:24.370 --> 00:28:29.370 their very sirs the when people deal with decision makers about their research 342 00:28:29.370 --> 00:28:34.080 there is load of disagreement on shore and there's lot of misunderstanding as well 343 00:28:34.080 --> 00:28:39.460 because this know just what you are doing as research are but also around hodge communicate 344 00:28:39.460 --> 00:28:44.430 around your research and this is of course the main problem of that see from 345 00:28:44.430 --> 00:28:49.320 from my perspective as an into contre les span educator her 346 00:28:49.320 --> 00:28:54.390 of caused buddha's signs part there's nothing can say because that's not my field and ice 347 00:28:54.390 --> 00:28:59.140 still believed that that communication part will make 348 00:28:59.140 --> 00:29:04.130 what you are doing maybe not soul color into cultural rather than cross control 349 00:29:04.130 --> 00:29:10.010 but do we may be when either an entire conference on that they do 350 00:29:10.010 --> 00:29:13.760 all can ah