ANTH_100_LECTURE_13_PART_2_SPRING_2023_

docx

School

University of Waterloo *

*We aren’t endorsed by this school

Course

100

Subject

Anthropology

Date

Oct 30, 2023

Type

docx

Pages

Uploaded by DoctorUniverse26131

ANTH 100 - LECTURE #13, PART 2 (SPRING, 2023).mp4 Speaker 1 [00:00:04] Everyone. Speaker 2 [00:00:06] All my hair looks like it's on fire. There we go. Okay, let's expand this. We are ready for part two of. Speaker 1 [00:00:19] Our. Speaker 2 [00:00:21] Election. Number 13. Speaker 1 [00:00:22] On. Speaker 2 [00:00:24] Politics and political relations. Speaker 1 [00:00:26] So I am. Speaker 2 [00:00:29] In the other part of the his daughters upstairs. I'm probably going to get interrupted, but I just been dealing with complaints of boredom and stuff. I get it. I think that's a popular refrain. In the ever growing sound of childhood, so to speak. So. Okay, let's, uh. Let's pick up where we left off. Which is with food Ko and I was just about. So we're talking about hegemony or this unquestioned dominance. This is kind of a bit of a theme through this class. And then we were talking about counter hegemonic discourses. So anything that pushes back against it and in socio cultural anthropology, there's quite a lot of literature now, you know, in the area of resistance studies, but also studies of refusal, which is sort of a newer branch of that which I get into a lot more in detail in Anthro 202 But for all intents and purposes here, we're just talking about ways that. Speaker 1 [00:01:48] You know. Speaker 2 [00:01:49] Whether it be governments, oh my gosh, corporations or what have you try and sort of, you know, come up with these narratives to convince people of a certain way of life or doing things, you know, And then there are ways to. Speaker 1 [00:02:05] Sort of. Speaker 2 [00:02:06] Understand that and then push back against it. And I had referenced the Occupy movements, land back movements. There are many of them, you know, movements. Speaker 1 [00:02:19] You know. Speaker 2 [00:02:20] Trying to bring consciousness about environmental degradation and injustice. So these are all sort of pushing against things, sometimes subtly, as in Scott's approach to these hidden transcripts. Right. And sometimes more aggressively. And it's literally just sometimes in a lot of cases, ideology versus ideology. I mean, you have many First Nations communities who don't want pipelines in their communities. In just a couple of years ago, we had issues with that in B.C. And so it's really, you know, a corporate government ideology which sort of aligned themselves together. And, you know, in terms of bio power and politics, the police is an arm of this ideology that can act on it and with it. And then you have first nations people.

Speaker 1 [00:03:19] Who. Speaker 2 [00:03:19] Are coming together saying, well, this is our territory which is sacred to us and meaningful to us and has been for, you know, generation upon generation. And now you want to just come in here, you know, for corporate, neoliberal, capitalist purposes and put a pipeline on our territory. We don't want this. So we're going to push. Speaker 1 [00:03:40] Back and we're. Speaker 2 [00:03:41] Going to break it. We're going to try and dismantle it. And then all of a sudden they get charged with eco terrorism. And it's really. Speaker 1 [00:03:51] You know. Speaker 2 [00:03:51] These dominant hegemonic discourses of job production and development and energy, etc., for the greater good of society versus these micro contexts where people really don't want these potentially dangerous. Speaker 1 [00:04:08] Pipelines on. Speaker 2 [00:04:11] Their territories pushing back, but then they're made. Speaker 1 [00:04:15] Through. Speaker 2 [00:04:19] Ideological sleight of hand and ideological subterfuge to be made to seem like the bad people. Right. And it's all it's all B.S. when you think about it. Sorry and just things quieted down in there. Usually it reaches a fever pitch, sometimes during fortnight. Speaker 1 [00:04:36] So let's. Speaker 2 [00:04:38] Let's now. On that note, not Fortnite, but firepower turned to fuko. Speaker 1 [00:04:44] What The fuko. Speaker 3 [00:04:46] Only. Well, what? That's it. Speaker 2 [00:04:49] So what is bio power? What is bio politics? Speaker 1 [00:04:54] Well, yeah. Speaker 2 [00:04:55] My head is covering here, but this is what our bio politics know. Speaker 1 [00:05:00] And so here. Speaker 2 [00:05:03] It's explained as race, gender, class, ability, citizenship, etc., can all determine how power looks, how it's wielded and how it's affected and how it affects us. Speaker 1 [00:05:16] It then explains. Speaker 2 [00:05:18] That.

Speaker 1 [00:05:19] Governments. Speaker 2 [00:05:21] According to focus anyways, have the ability to. One major characteristic of modern power in all of its subtlety is in sort of almost invisibility is, if you will, is that government governments according to this, can foster or disallow life. Speaker 1 [00:05:49] And I don't know. Speaker 2 [00:05:49] If I really like that distinction because before by a power, I would say in the 17th century, in. Speaker 1 [00:06:01] Before. Speaker 2 [00:06:03] Power was wielded by monarchs in this really aggressive understanding of sovereignty. Speaker 1 [00:06:10] Over. Speaker 2 [00:06:11] A territory, but also over. Speaker 1 [00:06:13] A monarch's. Speaker 2 [00:06:14] Subjects. And it was understood and Fuko had written about this, to have. Speaker 1 [00:06:19] These. Speaker 2 [00:06:19] Monarchs. Speaker 1 [00:06:20] As. Speaker 2 [00:06:21] Rulers by divine. Speaker 1 [00:06:22] Raids. Speaker 2 [00:06:24] Could take away life for whatever reason, even to make an example of right. If someone steals something, if someone tries to lead a revolution, or that person can be executed in a public sense. To make an example of and so life was not understood. To have to a government or to a monarch, sorry, not understood to have any really value in the sense that, you know, a life was a life. Sure. And, you know, in these early. Speaker 1 [00:06:59] Modern or. Speaker 2 [00:07:01] Medieval and late medieval Christian contexts, life was given by by God. Speaker 3 [00:07:08] But what. Speaker 2 [00:07:10] As a. Speaker 1 [00:07:11] Ruler.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 2 [00:07:12] Or. Speaker 1 [00:07:13] A monarch was. Speaker 2 [00:07:14] Put in place by God? That person can take a life away and there wouldn't really be many repercussions. It wasn't until a shift into technology, a shift in Governmentality what. Speaker 1 [00:07:28] Foucault. Speaker 2 [00:07:29] That's another term that we'll get to the next slide. This brought about a whole re-envisioning of what a nation state was, what a population was, what economics were, and it re-envisioned the worth and value of. Speaker 1 [00:07:42] People. Speaker 2 [00:07:43] Seen as necessary for the health and the wealth of a nation state. And so killing people to make an example of it wasn't really seen as as in the nation states best interest. And so there obviously we saw a shift to after the French Revolution. Speaker 1 [00:08:01] From monarchs. Speaker 2 [00:08:04] Ruling by divine right to a more Democratic convention where people were actually elected. So the key here is one of the major responsibility of responsibilities of government was to look. I don't really like the word control because it sounds a bit melodramatic. Speaker 1 [00:08:32] But would be to. Speaker 2 [00:08:34] Foster the direction of populations, to foster the direction and the sense and worth of individual bodies. Right. And this goes into what we were talking. Speaker 1 [00:08:50] About last. Speaker 2 [00:08:53] Class in the class before, about. Speaker 1 [00:08:54] Power and how it works. Right. Good. Okay. For a little bit. Speaker 2 [00:09:01] So under bio politics, according to Franco, when he talked about this in his lectures, he has some published lectures at the College de France. Speaker 1 [00:09:12] And but. Speaker 2 [00:09:13] Also his books, History of Sexuality. Speaker 1 [00:09:15] Volume. Speaker 3 [00:09:16] One. Yeah. Yeah. Speaker 1 [00:09:25] What the hell was that? Speaker 2 [00:09:28] His history of sexuality volumes. One, two and three.

Speaker 1 [00:09:32] Four, four. Speaker 2 [00:09:32] Go under the bio political sort of ethos, I guess our enterprise, sexual and reproductive conduct. So. People having babies for the sake of increasing, how can I say the the size and I guess the health of populations was understood as something of national interest. Right. Birthrates, you know, And if birthrates sort of. Speaker 1 [00:10:09] I don't know. Speaker 2 [00:10:12] Aren't going up as much or increasing as much then immigration off to compensate for that. So these are all sort of again of a piece here and seen. Speaker 1 [00:10:20] As. Speaker 2 [00:10:21] Things of. Speaker 1 [00:10:22] Of. Speaker 2 [00:10:22] National concern. A lot of this has to do with the shift over in the 18th century to the 1717 countries. Speaker 1 [00:10:33] Where the population. Speaker 2 [00:10:36] Actually became a focus. And I guess if you want to say a locus of study, it became a thing, this being demography. Right? And so. Speaker 1 [00:10:47] In the. Speaker 2 [00:10:49] 18th century, 1700s, now you have census taking. Speaker 1 [00:10:53] And. Speaker 2 [00:10:53] Counting in the measuring of people in this odd abstraction of a population, right. A group of people within a certain territory or area. And so this is part and parcel of the bio political enterprise. And using what I talked about last week, this power knowledge nexus of having experts in control of these domains of life, you know, the body hygiene, education and now the population, you had to have people trained in this. And much later. Speaker 1 [00:11:31] On. Speaker 2 [00:11:33] This became the domain of sociology, right? Quantitative sociology. And now you have professors who are demographers, right? They are. I'll take my lead from indigenous studies. When I say experts, I mean I put quotes around that. Because I'm skeptical. But anyways, you have experts in populations, right? Big data in studying. You know how populations are at these abstract entities. Speaker 1 [00:12:04] So, you know. Speaker 2 [00:12:06] We've got some some interesting examples. These are not 18th century, but 19th century examples of early tabulation and accounting for populations.

Speaker 1 [00:12:17] So following. Speaker 2 [00:12:19] Her textbook, this became a concern, really reaching a fair degree in the 19th century, and particularly in Europe, where this approach to governing by way of bio politics really concerned itself with statistics, trying to understand. Speaker 1 [00:12:42] Who. Speaker 2 [00:12:43] And what populations are, how they worked, how to keep them healthy, how to keep an educated, how to keep them, you know, to a degree. Speaker 1 [00:12:56] I am not. Speaker 2 [00:12:56] Going to say wealthy enough, but comfortable, comfortable enough to the point where they'll keep doing what they're doing, which is working. Speaker 1 [00:13:03] Right. Speaker 2 [00:13:04] These are key, key concerns to, again, the bio political enterprise into bio power itself. So it was about keeping populations healthy so that they can work and be productive. A future also called this, it termed it in another area, docile bodies. You know, people who can go through all stages of education branched off whenever they were able to get a job, be productive. Speaker 1 [00:13:34] Contribute to. Speaker 2 [00:13:36] Making it ultimately so that the nation in which they live is healthy, competitive and economically. Speaker 1 [00:13:42] Viable. Speaker 2 [00:13:43] No right to maintain links with trade and and to keep the balance intact there globally. Right. And this is become imperative these days. But now we're seeing sort of perturbations to this balance all over the place, particularly with the many wars being waged across the planet, not just in Ukraine. Speaker 1 [00:14:07] So. Speaker 2 [00:14:09] Oops, that's the wrong computer. Here. I've got Alexis's computer beside me. So Governmentality. Speaker 1 [00:14:16] Was like, We got. Speaker 2 [00:14:18] All these terms. Speaker 1 [00:14:19] Right, and it can get annoying. So bio power is how can I say? Speaker 2 [00:14:31] It's the way to do it. It's a series of approaches. But governmentality as fuck really, really annoyingly said somewhere, it's the mentality of governments. Speaker 1 [00:14:48] So I'll.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 2 [00:14:49] Say here. Governmentality involves using information from stats statistics to govern in a way that promotes the welfare of populations within state. But as you'll see, this really is the definition of firepower too. So it's like governmentality is the mentality or the way to do this. And bio power really is the sort of, for lack of a better conceptualization, it's the effect. Now, these two terms are so closely related and so similar. It really does get difficult to suss out. And if there's going to be a question on the exam, I'm not going to conflate these two. I'll make sure they're very separate so everyone can be like, okay, I understand Google gives us this. So what is the meaning of Governmentality? What's the approach to the study of power that emphasizes the governing of people's conduct through positive means, right, rather than the sovereign power to formulate the law? So rather than. Speaker 1 [00:15:51] One architecture in. Speaker 2 [00:15:53] Contrast to a disciplinarian form of power, Governmentality is generally associated with a willing participation of the government. So again, this is that internalization of the Panopticon that I was speaking about last week where people have metaphorically internalized this and can really govern themselves. Speaker 1 [00:16:11] Right. Speaker 2 [00:16:12] And can keep a check on themselves. Speaker 1 [00:16:14] Through. Speaker 2 [00:16:15] These ideas or understandings of reason, rational, etc.. So yeah, statistical information collected by states is sometimes not always in the best interests of the populations. I don't know if I like that because it's sort of. Speaker 1 [00:16:35] You know. Speaker 3 [00:16:37] Work example. Speaker 2 [00:16:38] This is from our text monitoring it to get rid of it if it's just for anti- vaxxers. You know, it kind of adds fuel to the fire there in legitimacy that, you know, the government is doing something dastardly, which for all intents and purposes is the way governments work. Speaker 1 [00:16:55] You know, Ah. Speaker 2 [00:16:58] Hold up a. Speaker 1 [00:16:59] Second. Oh. Speaker 3 [00:17:02] Can you watch the language, please, sir? Yeah. Still. Speaker 2 [00:17:17] The way government agencies work. It's sort of a loose set of relationships sometimes, and it's anything but a well-oiled machine. So I don't entertain conspiracy theories whatsoever. Speaker 1 [00:17:32] But.

Speaker 2 [00:17:33] You know. As we can see, power can be quite productive. Speaker 1 [00:17:37] Sometimes in. Speaker 2 [00:17:39] Individuals. Speaker 1 [00:17:40] And groups. You know. Speaker 2 [00:17:44] In a number of ways, invade and manipulate governmentality to their own ends. And, you know, I think as an example of this, you know, from my own fieldwork. Speaker 1 [00:17:57] And. Speaker 2 [00:17:57] I mentioned a little bit of it, I just the last class, but the homeless youth who I had spent many, many months with, had devised various really hidden trends groups, if you will, or tactics is a term I prefer. Speaker 1 [00:18:17] To try. Speaker 2 [00:18:19] And sort. Speaker 1 [00:18:19] Of. Speaker 2 [00:18:20] Manipulate some aspects of of governmentality and its effects of of bio power. But there are many of them who, you know, didn't have. A good relationship with their Ontario caseworker. And in those cases, it was very difficult because. Speaker 1 [00:18:42] In a lot of. Speaker 2 [00:18:43] Instances they weren't able to provide hard evidence that they were looking for jobs because they were suffering. Speaker 1 [00:18:48] From. Speaker 2 [00:18:49] PTSD, complex or otherwise. So quite a lot of trauma and other mental health challenges due to the loss of both parents, whether it be to suicide. Speaker 1 [00:19:01] Or. Speaker 2 [00:19:02] Or other things, childhood traumas. Speaker 1 [00:19:07] Rape. Speaker 2 [00:19:08] Etc., etc.. The list goes on and it's quite traumatic and upsetting. But there. Working on themselves essentially, and in survival mode existentially to just get by day to day and looking for jobs. Even even the thought of working was almost unthinkable. Speaker 1 [00:19:29] A lot of them had. Speaker 2 [00:19:31] Caseworkers who they could get along.

Speaker 1 [00:19:32] With. Speaker 2 [00:19:33] And they were able to sort of manipulate certain aspects. And so I knew of several instances where. Speaker 1 [00:19:41] Some of the. Speaker 2 [00:19:43] Kids who I got to know. Speaker 1 [00:19:44] Quite well would. Speaker 2 [00:19:47] Avail themselves of certain programs. So Interior works at the time had various sort of ways to get extra money. So one was the winter coat and boot fund and the other was for personal hygiene. And you can get a little bit more money if you promise to to buy winter apparel. And I knew one individual who over several years had saved up $100 here, $100 there, and had come up with fake receipts to show his caseworker, but then ended up keeping the. Speaker 1 [00:20:24] Money and. Speaker 2 [00:20:25] Investing it in an AMG, which is in Tangerine. But back then it was an AMG savings account and just let it. Speaker 1 [00:20:32] Sit there. Speaker 2 [00:20:33] And then was able to buy a laptop. Other people would do the same thing and buy drugs. You know, some of of I guess if you want to be more formal, my research participants would, you know, get, let's say a stepfather or a mom's boyfriend to write out a fake rent receipt and then submit it and get money that way. So there are many, many of these sort. Speaker 1 [00:20:56] Of really. Speaker 2 [00:20:57] Interesting. The tactics to to get around aspects to. Speaker 1 [00:21:03] You know. Speaker 2 [00:21:05] Control or, you know, to sort of really foster this very. Speaker 1 [00:21:09] Vulnerable. Speaker 2 [00:21:11] Population. And so I found them, you know, really. Industrious and sort of interesting ways to to get around these problems of rigidity of of policy. Speaker 1 [00:21:27] So, of. Speaker 2 [00:21:27] Course, you know, because by a power. You know, as the the sort of effects of Governmentality has as its main kind of target the population. Speaker 1 [00:21:40] We have to. Speaker 2 [00:21:40] Sort of look into what a nation state.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [00:21:43] Is. Right. And in a. Speaker 2 [00:21:45] Lot of cases, we. Speaker 1 [00:21:46] See. Speaker 2 [00:21:48] These two ideas are sort of separated. So state versus nation or textbook conflates the two and refers to this entity called the nation state. Speaker 1 [00:21:57] But, you know. Speaker 2 [00:21:58] Just to sort of consider this for a second, the. Speaker 1 [00:22:00] State. Speaker 2 [00:22:01] Here is considered an independent political entity that has clearly defined geopolitical boundaries. Right. So a. Speaker 1 [00:22:08] Country Spain. Speaker 2 [00:22:11] France, Germany, Canada. Speaker 1 [00:22:13] A nation. Speaker 2 [00:22:14] By contrast, is a large population. And I don't like this because this seems to be a very 19th century, theoretically. Speaker 1 [00:22:23] Driven. Speaker 2 [00:22:25] Definition by a nation is a large population that shares the same culture, language, traditions and history. Speaker 1 [00:22:33] But in 2022. Speaker 2 [00:22:37] Because of the advent, you know, many, many decades ago of multiculturalism. Speaker 1 [00:22:43] We don't really it doesn't. Speaker 2 [00:22:45] Really exist if it really ever did. And so this idea of a nation is really more of. Speaker 1 [00:22:51] You know. Speaker 2 [00:22:51] What the political scientist and theoretician Benedict Benedict Anderson, would call an imagined community, they don't really. Speaker 1 [00:23:00] Exist. Speaker 2 [00:23:02] And they exist at sort of almost like an abstract conceptual.

Speaker 1 [00:23:05] Level if you. Speaker 2 [00:23:06] Think of Canada. Speaker 1 [00:23:08] Right. Speaker 2 [00:23:10] Is there a. Speaker 1 [00:23:11] Shared. Speaker 2 [00:23:11] Language, a shared culture? I mean, there's a shared history for some. Speaker 1 [00:23:17] But not for. Speaker 2 [00:23:18] Others. And I think if you were to go to any First Nations community. Speaker 1 [00:23:25] You know, a lot of them would say. Speaker 2 [00:23:29] We don't share anything with this political entity that is known by Canada and and under the government at all, and certainly not in terms of linguistic history, cultural. Speaker 1 [00:23:42] History or. Speaker 2 [00:23:43] What have you make tea in India? It as. Speaker 1 [00:23:46] Well, you know, so there are. Speaker 2 [00:23:51] All kinds of I mean, if you were to ask Newfoundlanders. Speaker 1 [00:23:54] You know, there are sort of many. Speaker 2 [00:23:58] Different histories, languages, cultures and traditions, you know, some of which intersect owing to the dynamics of colonialism and colonization. Some are at odds with each. Speaker 1 [00:24:10] Other in. Speaker 2 [00:24:11] Some. Speaker 1 [00:24:12] Ways. Speaker 2 [00:24:13] In others want to make concessions and are trying, but maybe not trying hard enough, i.e. the government. So anyways, for all intents and purposes here nations, according to our textbooks, these are groups of people. Speaker 1 [00:24:26] Believed. Speaker 2 [00:24:27] To share the same history, culture, language and even the same physical substance. And this is where it gets kind of dastardly because that means genetics and phenotypic or the expression of genotype, which is phenotype. Okay. But let

me let me just do this and I'll talk. Speaker 1 [00:24:46] To you in a minute. Speaker 3 [00:24:53] Stand me. I am really cool. And look at my outfit. Don't worry. Because obviously I can't wear this without my trusty pair of Converse. I would definitely invest in those if possible, because. They just upgrade your outfit completely by following me on TikTok. Are you serious? I'm just kidding. I don't like that. Speaker 2 [00:25:21] Okay, that's okay. I'll be up in, like, half an hour before you leave. Okay. We're stuck. Speaker 3 [00:25:26] No, I'm literally ready now. What I don't like is picking me up at 1105 at 1130. Now, that's when it starts. Speaker 1 [00:25:36] Okay. Do you need me to come up? No. Are you sure? Okay. Speaker 2 [00:25:39] Okay. Is your. Speaker 1 [00:25:40] Brother alive? Speaker 3 [00:25:41] He's not looking for you. Speaker 2 [00:25:43] You're now almost 17. Speaker 1 [00:25:45] You just turned 13 a month ago. But. Speaker 2 [00:25:49] Okay. Nation state. Ideal political unit. In which national identity I'm reading right off my slides because I got a little distracted there. So conflating nation state together. Yeah. This is the idea where you have this imagined sense of. I. Hey, how's it going? No, not right now. But I have to finish this first. Okay. I will talk to you, like, in a second. Right. Just finish this. Right. Speaker 1 [00:26:41] Okay. It is like. Hello. Hello, daughter. Speaker 2 [00:27:05] You're not going to die. Speaker 1 [00:27:08] Yes. Speaker 2 [00:27:16] No, you're not going to die. You're not going to pass away. You'll be in. If you took like half a bottle everyday, then we might have an issue. No, it's. No, no, no, no. Are they. They're here yet. Okay. Oh, okay. Well, I'll, I'll be up in a little bit to say bye. Okay. Yeah, I will. Just in. Okay. Okay. Bye. Okay. Bye. Love you. See you. Why is Alexis content? This is hilarious today anyways. Nation state is obviously the conflation between these two. So you have. Now I'm back on track. Sorry everyone. You have a set geopolitical territory or a bounded region of of land. And then within that you have this imagined sense that people share certain things. But this is really outdated. I mean. Speaker 1 [00:28:26] When it. Speaker 2 [00:28:26] Comes to the sharing of.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [00:28:28] Of. You know. Speaker 2 [00:28:32] Identities or outlooks. Maybe that's a better term in Canada. Sure. We have tolerance. We have acceptance. You know, Canadians are understood to be extremely polite. They go to the grocery store and you'll find yourself saying sorry for getting in someone's way, which I do all the time. Other than that, though, the rest are sort of these imagined things. So, you know, one always has to. Take it with a grain of salt, I guess, and not take it too seriously. When you hear politicians like maybe Doug Ford or whomever saying Ontarians are like this, Ontarians are like that, or Canadians want this. Canadians want that. It's like, Well, okay, but there. Speaker 1 [00:29:10] Are. Speaker 2 [00:29:11] Many, many millions of us, almost 40 million of us, not quite there yet, but getting there anyways. So these homogenizing discourses are a little one has to be critical of. Speaker 1 [00:29:22] One. Speaker 2 [00:29:24] Nationality. I think in nationalism these are things that we have to be wary of. The textbook defines this as an identification or a sense thereof with loyalty to a nation state, and this always comes with a certain degree of creative imagination, right? And artificial homogenization, as if everyone is the same coming from the same perspective, sharing the same history, sharing the same culture and tradition. But like. Speaker 1 [00:29:54] Even in a. Speaker 2 [00:29:56] Fairly ethnically homogenous country like Norway, there are still I. Speaker 1 [00:30:01] Mean, you have a. Speaker 2 [00:30:04] Fragmentation between the Saami who occupy the South. Speaker 1 [00:30:07] And occupy. Speaker 2 [00:30:09] The source, occupy the North. Speaker 1 [00:30:12] And who have many part in. Oh. Speaker 2 [00:30:15] Many of whom have moved down south. Speaker 1 [00:30:19] And then. Speaker 2 [00:30:20] You. Speaker 1 [00:30:20] Have. Speaker 2 [00:30:22] The Norwegian population, of course, you have historic immigrants and recent. Speaker 1 [00:30:29] Immigrants, but then you also have then population.

Speaker 2 [00:30:34] Which is a fairly small population occupying the. Speaker 1 [00:30:37] Coast or. Speaker 2 [00:30:39] The coastal areas of Norway, but also the inland who moved into the area in the 17 and 1800s. Speaker 1 [00:30:45] From Finland. Speaker 2 [00:30:47] Know. And so oftentimes from an anthropological perspective, in Norway as a nation state is understood to be this meeting ground of the three tribes. Right. That being Norwegians saw me in the events. So we always have to be really critical of these ideas. And anthropologists. Speaker 1 [00:31:08] Luckily, are. Speaker 2 [00:31:11] So when thinking about nation states really is these mechanical? Geopolitical entities. A lot of anthropologists. Speaker 1 [00:31:22] Are really critical. Of. Speaker 2 [00:31:28] The processes and inroads. And I think that's probably a good word to use here of globalization and how these processes, particularly neoliberal driven globalization, undermine the sovereignty. Speaker 1 [00:31:41] And. Speaker 2 [00:31:41] I guess the containment of modern nation states. Speaker 1 [00:31:47] In why. Speaker 2 [00:31:47] We will get to that. But you can see here from this little graphic. You know, globalized travel has existed for, you know. Speaker 1 [00:31:58] For a long time, even going back to, let's say. Speaker 2 [00:32:06] Of course, even pre contact North America, where you had Lee for Ericsson, who was an Icelander. And here is Iceland here who came over to Markland, which was probably modern day Newfoundland and then went down to the coast, you know, Maine, Massachusetts, etc.. Speaker 1 [00:32:26] And then back. Speaker 2 [00:32:28] In then they set up a settlement in Newfoundland once on Meadows, and they were actually beaten out by what the Icelanders in the sagas had referred to as the screen links, which, you know, not. Speaker 1 [00:32:45] A very. Speaker 2 [00:32:47] Nice term in Icelandic, but the indigenous population. And they actually beat them, beat the Europeans and forced them to leave. And that's why all of these settlements.

Speaker 1 [00:32:58] In. Speaker 2 [00:32:59] Newfoundland, particularly in the north, the province, were abandoned. Speaker 1 [00:33:03] Right. Speaker 2 [00:33:04] And of course we had Vikings who were going all the way down to Iraq. In Iran, we had the silk Routes, Silk Road, we had the. Speaker 1 [00:33:14] Volga. Speaker 2 [00:33:15] Which was a trade route along the Volga River in modern day Russia. So there have been trade dynamics going on for thousands of years. You know what's different now, though, is the frequency and intensity of that. Speaker 1 [00:33:34] Travel. Speaker 2 [00:33:36] And the sheer commonality. Speaker 1 [00:33:37] Of it. Right. Speaker 2 [00:33:40] So globalization, if we're really in a rudimentary sense, want to understand it as this flow of wealth, flow of images by way of the Internet. Speaker 1 [00:33:49] People, things. Speaker 2 [00:33:50] Ideologies. It's made it really difficult to regulate and. Speaker 1 [00:33:57] Control. Speaker 2 [00:33:59] And ultimately contain boundaries effectively. You know, especially with things like the dark web and human trafficking, these are there are all these hidden dynamics going. Speaker 1 [00:34:11] On which. Speaker 2 [00:34:12] Are difficult to to police, essentially. And so here again, national governments can do their best, but they ultimately fail in a lot of instances to control what people are doing, what they're consuming. Speaker 1 [00:34:29] What they're reading. There are always. Speaker 2 [00:34:31] Certain ways to get around this right, and there always have. Speaker 1 [00:34:34] Been. Speaker 2 [00:34:38] Yeah. And so, of course, globalization includes these these flows of migrants, of students, of tourists, and they all bring their benefits. But it brings in a range of values, religions, you know, and people's families, which all.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [00:34:59] You. Speaker 2 [00:34:59] Know, contributes to this idea. Speaker 1 [00:35:01] Of. Speaker 2 [00:35:01] Multiculturalism. And it can work absolutely beautifully in a lot of instances. Speaker 1 [00:35:07] And it does. Speaker 2 [00:35:10] But, you. Speaker 1 [00:35:11] Know. Speaker 2 [00:35:11] Like I said, the volume and the sheer speed of migration in 2022 and for the last I would say, oh my gosh, maybe since the. Speaker 1 [00:35:23] The. Speaker 2 [00:35:25] Seventies and eighties has been unprecedented. Speaker 1 [00:35:29] And for. Speaker 2 [00:35:30] Many it can be incredibly beneficial. Speaker 1 [00:35:33] But for many it can't. Speaker 2 [00:35:37] In a lot of migrants and migrant workers are definitely put into a double bind. And you've got a lot of horror stories in this area to. Of migrant laborers or people who just want to leave where they are. There are, I think in the news we all saw yesterday was 42 people had passed away. Speaker 1 [00:35:58] In a. Speaker 2 [00:35:59] Transport truck. Speaker 1 [00:36:01] Trailer. Speaker 2 [00:36:02] I think they were coming from Mexico. Speaker 1 [00:36:04] Trying to. Speaker 2 [00:36:04] Cross the border and obviously suffocated, didn't have access to. Speaker 1 [00:36:09] Proper. Speaker 2 [00:36:10] Ventilation, drinking water, etc., food. This is an absolute tragedy of. Speaker 1 [00:36:16] Of grand. Speaker 2 [00:36:17] Proportions that could have been prevented. You know, a lot of them

as well in the Icelandic context from my research there, you know, you had owing to the Schengen Agreement, which the textbook refers to. Speaker 1 [00:36:32] You had. Speaker 2 [00:36:33] People who didn't require a visa from European nations to be able to work in other European nations so they could just go. Speaker 1 [00:36:40] There. Speaker 2 [00:36:42] Get a job and live and work and be fine. But in Iceland, the situation was really compounded and made complex after 2008 because you had the subprime mortgage crash in the U.S., which owing to this odd socioeconomic butterfly effect, affected everything globally and especially in Iceland. And so you had migrant laborers coming from Latvia, many from Poland, who ended up losing their jobs in the construction industry because there was a humongous boom there up to 2000. And all of a sudden, you have these condos that were just. Speaker 1 [00:37:23] Left half finished. Yeah. Okay. Speaker 2 [00:37:28] Good luck. You know it be safe. Speaker 1 [00:37:30] It just. He. Okay. Just text me if you need anything, all right? Okay. Speaker 2 [00:37:43] Yeah. Just left ghostlike with tarps flapping. Speaker 1 [00:37:46] Crane. Oh, my. Oh, no. Speaker 2 [00:37:54] This could be trouble anyways. Crean's just lying there with no one to operate them for four years. And then you have a fairly sizable proportion of migrant laborers without work who are now turning to alcohol and drugs to self-medicate and availing themselves of homeless shelters and walking the streets drunk and disgruntled. And it's just not a good situation sometimes. Yeah. And so in some senses, you know, large groups of minorities. Speaker 1 [00:38:32] In. Speaker 2 [00:38:32] The countries of settlement can. Speaker 1 [00:38:34] Form. Speaker 2 [00:38:35] Larger groups. They can come together. Speaker 1 [00:38:38] And. Speaker 2 [00:38:39] They can share resources. They can help each other out in terms of well, here you. Speaker 1 [00:38:44] Can. Speaker 2 [00:38:45] Try, you know, applying for a job at this place or that place. And, you know, people can help them and they're ultimately better off that way. But what can also

happen and this is the case with Iceland, is, you know, they can form fairly visible enclaves who are relegated to poor areas. And sometimes, you know, they can reel from the effects of of discrimination. In the Icelandic case, you know, in a lot of cases, it's linguistic discrimination, although now there are whole stores that have Polish signage. Everything is written in Polish on the inside. So it's you're you're seeing these really, really interesting dynamics the world over. And these silly processes of of nationalistic assimilation. Speaker 1 [00:39:43] Become. Speaker 2 [00:39:44] Quite unrealistic. And you know, what ends up happening is that these groups are. Speaker 1 [00:39:56] You know. Speaker 2 [00:39:58] For lack of a better term, encouraged to maintain strong ties to the homeland or wherever else they might be from or have family. And it's just interesting. You know, you hear. Speaker 1 [00:40:12] The. Speaker 2 [00:40:13] Idiots who again, I use this expression, it's all of a piece. But I mean, you know, racists who might be in parking lots at Walmart flying their Canadian flags and they don't like to wear masks and they don't like vaccinations. We've all seen them write anti-vax or protest protests and, you know, not all the time, but sometimes they're the ones as well who will say, go back to your own country. And these are all these bizarre dynamics of assimilation. Right. Like. You look differently, you might speak a different language. Just be like the rest of us and everything's going to be fine. But that's just not how things work and that's not how things ever worked. Because last time I checked, we are all immigrants in this country. You know, like I explained a fair bit ago, all of my family members came to this country in the 1700s from France, from Holland, in Scotland, and it was the studious people who were the principal. The. Like what? Wait a second. What are you doing here? You know, we use this this land, and now you're trying to take it over. Oh, and you can see this cascades off into absurdity. So important questions that our textbook asks. What about migration trends, border identities, and long distance nationalism? Which is the case for for many people. Speaker 1 [00:41:52] Right? Speaker 2 [00:41:54] Some people, right. Have their families. They they might come to a country like Canada and then go back from wherever they came from and then come back again, you know, availing themselves of of, you know, whatever resources both countries offer, whatever identities the countries might. Speaker 1 [00:42:15] Afford. Speaker 2 [00:42:17] And all the technicalities of citizenship that might come. Speaker 1 [00:42:20] With that. Right. And so, you know, well. Speaker 2 [00:42:25] What about migration? What about transborder identities? What about this idea of long distance nationalism?

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [00:42:32] Well. Speaker 2 [00:42:34] You know, as per again, our textbook, there are different types of trans border identities. And these might be constructed, they might be developed and certainly subject to shift by migrant workers or migrants who are crossing national boundaries all the time. Speaker 1 [00:42:57] Right. So. Then we get. Speaker 2 [00:43:02] Into this idea of a kind of transborder identity, which is a diaspora, or some might say diaspora. Speaker 1 [00:43:10] However, wherever you want. Speaker 2 [00:43:11] To put the accent in, a textbook defines this as. Speaker 1 [00:43:17] Migrant. Speaker 2 [00:43:17] Populations who definitely do have a shared identity, but they're not focusing or interested on building a separate nation under themselves. And so we have the African Diaspora or Diaspora or the Jewish diaspora. And in terms of the latter, we had a group who did have a shared history, you know, in Europe, and let's say more recently in a much more concentrated sort of effort here during the Second World War, where they're fleeing Nazi occupied. Speaker 1 [00:43:52] Europe. Speaker 2 [00:43:54] To get the heck out of there owing to these ridiculous political dynamics started by Adolf Hitler and his political party, the Nazis. And so there was a shared identity, obviously subgroups within these groups, and they would come to various places all over the world, whether it be Israel or whether it be the United States or Canada or what have you. Speaker 1 [00:44:23] And we would. Speaker 2 [00:44:24] Wind up together and other people would hear about this and would want to join. I mean, who wouldn't, Right? If you're fleeing. Speaker 1 [00:44:32] Horrible. Speaker 2 [00:44:33] Circumstances, wouldn't you want to be with someone who shares your language, who has gone through a similar experience? Of course. That's just being a person. So, you know, here just as an instance or another example, we have the African diaspora, you know, which wasn't started under the best circumstances in a lot of ways. You had Europeans who were embarking on this project to. Speaker 1 [00:45:06] Based. Speaker 2 [00:45:07] On this idea, a mistaken idea. Speaker 1 [00:45:09] Of.

Speaker 2 [00:45:10] Genetic superiority attributed to white people for some bizarre reason. And wanted those who they saw as different to be lesser than in subjected them to all kinds of discriminatory discriminatory tactics and then wanted them to work for them against their will. This is slavery. And so we have this this outpouring here of populations all over the continent to various places where they're not originally from, you know, And then they would obviously have to come together. Speaker 1 [00:45:48] Sometimes in. Speaker 2 [00:45:49] Ways that I think would. Speaker 1 [00:45:53] Help. Speaker 2 [00:45:53] Them and would be beneficial to them. So in the United States, you had many, many African-Americans who were actually fleeing slavery and who managed to escape. And I'm thinking of colonial Virginia. Speaker 1 [00:46:05] And who are. Speaker 2 [00:46:06] Actually adopted into indigenous populations. You know, in the Powhatan there are many and this is a really interesting sort of dynamic here in who in some ways, you know, would take on this this shared indigenous African-American identity. We talked about this in the intro. 202 was very interesting alongside, you know, diasporas we have again, with the. Speaker 1 [00:46:41] Textbooks, you know. Speaker 2 [00:46:42] Sort of expands the definition here. So as long distance nationalists, diaspora migrants. Speaker 1 [00:46:52] Could. Speaker 2 [00:46:53] Support a nationalist struggle in a homeland. Speaker 1 [00:46:57] Or. Speaker 2 [00:46:58] In some ways advocate for their state in the new country of origin. And there are many instances that the textbook goes over. Speaker 1 [00:47:09] Or a couple of anyways. Speaker 2 [00:47:12] So we also have trans border states. And this is kind of, you know, adding more nuances here. These are migrants who understand and who claim themselves and their descendants to be part of an ancestral land, even though they're citizens of a different state. Speaker 1 [00:47:33] So when I was in. Speaker 2 [00:47:36] My first year university, I was in a psych class and there were a couple people in front of. Speaker 1 [00:47:42] Me.

Speaker 2 [00:47:43] And it was an interesting conversation and I wasn't too discerning back then. Obviously didn't know I was going to go into anthropology at all. And they were saying how they hated Canada so much. And. Speaker 1 [00:47:58] You know. Speaker 2 [00:47:59] One of them was like, Oh, I friggin hate this country. Can't stand it. I think it's stupid. The politics are dumb. And I was like, Oh, that's that's interesting because they sound Canadian. And somebody said, Well, where were you born? And they said, Whoa, here. And then somebody said, Well, what? I don't get it. And they were like, Yeah, we're we're Italian. And someone was like, Yeah, I'm Italian. And then someone said, Well, wait a second. Were you you said you were born here. And they were like, Yeah, so but my grandparents were born in Italian. I'm Italian. I'm not I don't see myself as Canadian. And I was like, Oh, that's an interesting conceptualization itself, because technically you are. Speaker 1 [00:48:37] But. Speaker 2 [00:48:38] You know, in terms of. Speaker 1 [00:48:40] Your own. Speaker 2 [00:48:41] Identity and its resonance, you're associating yourself with an imagined community, you know, based on your grandparents and what in the ideals and values they share to a homeland. Speaker 1 [00:48:56] From, you know. Speaker 2 [00:48:57] However long ago. And so, you know, that would be a really interesting instance of a trans border, not necessarily a migrant, but I guess, you know, second generation or third generation in a sense. So. Speaker 1 [00:49:16] You know. Speaker 2 [00:49:16] Of course, in line with this, we have transborder citizenry. And this comprises both citizens remaining in the homeland and those who have emigrated and their descendants. And so you could have someone who moves from country to country. Speaker 1 [00:49:32] B and oh. Speaker 2 [00:49:35] Well, okay, For instance, our neighbors right in the house next to us are from Afghanistan, and they have family who they're constantly talking to every day in Afghanistan. They're they're very lucky because they're quite wealthy. And I think they were in Afghanistan as well. So they've managed to to they are able to help a lot of their family out. And so, you know, they have family come to visit here, They go there. And it's a lot of sort of back and forth. And I'm not. Surely God is the sort of the patriarch of the family. I see him every day. He's getting quite old now. Speaker 1 [00:50:24] But I'm not sure. I'm not sure how he would. Speaker 2 [00:50:29] You see himself, Right. And these are all academic labels. And the

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

real sort of litmus test here is what do people themselves think of themselves? Right? So if I asked him, you know, they've been in Canada for about 20 years, you know, it'd be interesting and I wouldn't want to do it because it's a bit confrontational. I wouldn't want to say, Oh, do you consider yourself Afghani or Canadian? And he very well might say, Well, both. And maybe that does sort of meet this definition of transborder citizenry. But this is long distance nationalism and transborder citizenry. Speaker 1 [00:51:09] Is both in the. Speaker 2 [00:51:10] Expose. Speaker 1 [00:51:11] And. Speaker 2 [00:51:12] This is really what I'm getting at here, is the inconsistencies in the meaning of citizenship. Speaker 1 [00:51:17] Right. And in. Speaker 2 [00:51:18] An ideal sense, citizenship is. Speaker 1 [00:51:22] Right. Speaker 2 [00:51:23] How would you define it? Well, it's someone who lives in a particular geopolitical territory and is part of a nation state and has citizenship, which might really be another way to say allegiance to one nation or nation state or territory. I mean, if I think about my simple situation, right, I mean, my ancestors on my dad's side came to North America from in the middle of Holland in the 1640s, they interbred with the indigenous population there. Speaker 1 [00:52:09] You know. Speaker 2 [00:52:09] And apparently. Speaker 1 [00:52:11] My. Speaker 2 [00:52:14] Great grandfather times ten was the first European. Speaker 1 [00:52:20] Or. Speaker 2 [00:52:20] One of the first European individuals actually born in New York State. They slowly moved up into Pennsylvania, then into Michigan, and then came into Canada in the mid 1700s, going to the late 1700s. My grandmother's whole side came. Speaker 1 [00:52:38] From. Speaker 2 [00:52:38] France to Quebec. Speaker 1 [00:52:41] In. Speaker 2 [00:52:41] The late 1600s. That's a whole other thing. Oh, my gosh. So I'm, you know, simple that way in terms of like. In terms of technicalities. I'm Canadian on my passport. You know, I never really think of it because it doesn't it's not something practical

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

to think of for me anyways. Oh, I'm part of this nation, you know, I've got other concerns usually. But my wife, for instance, Alexis, her parents are British immigrants who came to who came to. Speaker 1 [00:53:16] Our. Speaker 2 [00:53:17] Hamilton. Speaker 1 [00:53:18] Or. Speaker 2 [00:53:19] Just outside of Hamilton in 1971 from Yorkshire, right from Rotherham, and won't be to really small places in Yorkshire, in northern England. So Alexis, while she was born. Speaker 1 [00:53:31] Here. Speaker 2 [00:53:33] Six months later, moved back to. Speaker 1 [00:53:35] England for. Speaker 2 [00:53:37] About a year or two, and their parents were like, What the heck, Why did we move back here? Let's move back to Canada. So then they moved back to Canada and then thought about moving back to England again. But then they stayed. See a messy disease. And so. Speaker 1 [00:53:50] My. Speaker 2 [00:53:51] Wife sees herself as Canadian, but also British at the same time because she has a British passport. I it's really those dynamics are really interesting. Speaker 1 [00:54:00] And many of you. Speaker 2 [00:54:02] I guarantee, probably share a similar story or narrative. Right. So really, when you crack this open, what do you think of yourselves as? No, I mean, it's it's. Speaker 1 [00:54:16] Not. Speaker 2 [00:54:16] Something in Australia also. Like what. Speaker 1 [00:54:18] Are you. Speaker 2 [00:54:19] Well, I guess I'm a person. I guess I'm Canadian, but. Speaker 1 [00:54:23] I don't know. Speaker 2 [00:54:24] What practical purposes that of. I guess it's sort of something, you know, when you're traveling. So, you know, if you're going through the U.S. and you're having to deal with a border guard is probably a dick, you know, which I. I won't get into that anyways. Alexis and I spent five years apart when she was doing her Ph.D. in the U.S. so I went to stay with her for 3 to 4 months at over a year and was given such a hard time at the border. Oh my God. Anyways, legal citizenship. This is afforded in accorded by state laws.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [00:55:08] Aye, aye. Speaker 2 [00:55:11] What is this? Speaker 1 [00:55:12] Hello? We. Um. Speaker 2 [00:55:19] And it is, it can be difficult for some migrants to obtain. If we think about how horrible the US situation is, especially under Donald Trump, I don't even really want to get into that. It's so dastardly. Speaker 1 [00:55:42] We've got a whole. Speaker 2 [00:55:43] Range of new definitions here. Substantive citizenship. Speaker 1 [00:55:48] Is just trying to. Speaker 2 [00:55:48] Put labels on the various ways that people. Speaker 1 [00:55:52] How. Speaker 2 [00:55:52] They wind up in new places, how they see themselves, the links they have to their families back home, and how they help those families back home. Weatherby in terms of money or politics. I mean, a good friend of mine, Jeff, his wife, is Filipino. They have family in the Philippines. They send money to the Philippines. They still have an influence in the Philippines, but yet they live here. And so these kinship dynamics, you can't just cut them off and say, well, we're Canadian now. That's that. Speaker 1 [00:56:28] No. Speaker 2 [00:56:32] But yeah, so substantive citizenship. These are defined by actions that people take in their everyday lives, regardless of the legal legal status they recorded to assert membership to a group and to train, argue and push for political changes to help, whether it be people in the new place. Speaker 1 [00:56:54] Or back home. Speaker 2 [00:57:01] Yeah. And the textbook has interesting statements. So some citizen reads that are trans border. Call for the establishment of trans national nation states that reflect the realities of their experience, which would require a heightened degree of porosity between borders. Speaker 1 [00:57:24] Which. Speaker 2 [00:57:26] You know, to certain governments wouldn't seem palatable in terms of, you know, and it's all based on money, right. And the benefits accorded to those who can be a citizen. And it gets very messy when it comes to certain things like health care, you know, and ownership of private property and things like this. It's all sort of reduced to money and monetary issues. Speaker 1 [00:57:53] There should be a bit.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 2 [00:57:54] Leery of this. So the textbook and I wanted to throw this in there just to ask you guys to be critical. But, you know, the. Speaker 1 [00:58:03] Textbook or. Speaker 2 [00:58:05] Page or whatever. Speaker 1 [00:58:11] Page. We're just going at it. Speaker 2 [00:58:19] Just 2 seconds ago. Like three, 12 through 13. Speaker 1 [00:58:24] And. Speaker 2 [00:58:24] Then 314 immigration. And it gives us how European nation states deal with immigration differently. And it gives us the example of France, Britain and Germany. You know, and it says in a very blunt statement, Right. France engages in what's understood as a secular division of state and church, which a lot of nations are supposed to be a principle that they're supposed to sort of adhere to or accord themselves to. This division between state and church or church and state and promote the assimilation to French culture and language. And then, of course, we've got Britain practices multiculturalism, allowing immigrants to retain cultural practices as long as they do not threaten the British way of life. And then Germany, by contrast, apparently has the most immigrants and maintains a very strict division between what are understood as German citizens and then those who are deemed as only guest workers. And apparently, guest workers aren't able to obtain citizenship for themselves. But what I want you all to understand is that these divisions and these, you know, conceptualizations of what immigration is in these respective countries is based on research done in 1997 as 25 years ago, folks. So. What like a textbook from 2021 is referencing these divisions, which probably have changed. And I mean, we've got Brexit here, which in a way was a reaction to the European Union's stance policy wise on immigration just happening in the last couple of years. Speaker 1 [01:00:21] So I don't know. Speaker 2 [01:00:22] If that was so wise of the author as to like, couldn't they have found something later in the 97 to reference here? Speaker 1 [01:00:31] So you have to be leery of that. Speaker 2 [01:00:32] And why are you making these choices? I mean, if I had written a paper talking about immigration in my references were from 1997, the reviewers would be like, you know, take of the scissors and be like, Well, let's chalk this up. Kathleen, you're referencing something from 25 years ago. There's something from this year, right? So I don't know. Okay, we're finishing up here. Can citizenship be flexible? Speaker 1 [01:01:01] Well. Speaker 2 [01:01:02] The examples I've given. Speaker 1 [01:01:05] You know. And it's not my. Speaker 2 [01:01:09] My area of research really at.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [01:01:10] All. Speaker 2 [01:01:12] But I think the resounding answer to that rhetorical question is, well, yes, you know, and it gets really interesting because, you know, God and his family, they own property still in Afghanistan and they own properties here. And so quite possibly and I don't know if they would use this term, they don't think they would. But this refers to flexible citizenship, right. Speaker 1 [01:01:43] These ways. Speaker 2 [01:01:46] Strategies by in the textbooks that managers technocrats write, which technocrats are people who have certain degrees. Speaker 1 [01:01:57] Of. Speaker 2 [01:01:58] Knowledge and technical expertise. Fail availed by governments and professionals who move regularly across state borders. But they're also regular people. It's not just managers, technocrats. This is sort of like erecting a false hierarchy and saying, Well, only the people at the top can have flexible citizenship. Speaker 1 [01:02:19] I think while, you know. Speaker 2 [01:02:21] Our neighbors have quite a bit of money. Speaker 1 [01:02:24] And. Speaker 2 [01:02:24] Drive a mercedes and stuff like this, regular people I know that I used to teach English in Afghanistan. I'm not sure what his wife did. But I mean, during their I think mid to late seventies now. But anyways, it's not just managers, technocrats and professionals who can move regularly across the state borders. They know their family members do all the time. But. Here, the textbook explains. And I think it was using Chinese elites to say they seek to circumvent and to benefit from nation state regimes. So, you. Speaker 1 [01:03:01] Know. Speaker 2 [01:03:03] There's there's an I don't really know. I don't I don't know. I guess they always have to use an example, but it says diaspora communities of elite Chinese families, for example. Speaker 1 [01:03:13] Right. Speaker 2 [01:03:13] And so it says they rely on family discipline and loyalty, considerable wealth given the situation. Speaker 1 [01:03:23] And really. Speaker 2 [01:03:24] Strong kinship and interpersonal ties. And I know that we have a family there, just two of them, who live kitty corner to us. And it's interesting because they're they're Chinese. They have a.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

Speaker 1 [01:03:40] Garage full of ultra. Speaker 2 [01:03:43] Ultra expensive cars. So there are Porsches, BMW is what have you. And I think they're quite young. We're like late twenties, early thirties, and they own a house is a big house. Speaker 1 [01:03:55] And you know. Speaker 2 [01:03:57] You see them walking around in the neighborhood, but they only live there, I think, for maybe three or four months of the year. Speaker 1 [01:04:02] And then I'm. Speaker 2 [01:04:03] Pretty sure they go to China. And they're there. Speaker 1 [01:04:09] I don't know. Speaker 2 [01:04:09] If they're back now, but their grass was about a meter and a half tall and they come back and they've got their dog and they cut the lawn and you see them out and about, but then they'll disappear for a long time and I'm pretty sure they're going. Speaker 1 [01:04:21] Back home. Speaker 2 [01:04:22] And then coming back here. They have so much money that they're able to not just visit, but buy a house here in tons of cars, but then go back home. I mean, when you do that. Right. Like I always see the Lexus, you know. You know, they'd be so. Speaker 1 [01:04:37] Awesome if. Speaker 2 [01:04:38] We. Speaker 1 [01:04:39] Won millions. Speaker 2 [01:04:40] Of dollars, I would totally buy a house in Bergen, Norway, which is my favorite city on the planet. And I would totally do that. And if I had even more money, I would buy cars there and live there for a little bit of time, but I wouldn't want to snip my ties here. That would be stupid, you know, if you have the means to do it. Carpe diem. Seize the day. You know, sometimes we don't have all that much time or as much time as we think, so we go out and do stuff anyways. Why is the dog growling now? Please don't vomit everywhere. Speaker 1 [01:05:13] Yeah. Speaker 2 [01:05:14] And it says here. You know, for those of you who read the example. Speaker 1 [01:05:19] Of. Speaker 2 [01:05:20] These sort of Chinese families who engage in flexible citizenship. Speaker 1 [01:05:26] You know. Speaker 2 [01:05:27] It was I Long who's the anthropologist who who studies this. But,

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

you know, they're saying these Chinese families can subscribe to a post-national ethos. Speaker 1 [01:05:39] In which. Speaker 2 [01:05:40] They're engaging in capitalist dynamics and bailing themselves. Speaker 1 [01:05:43] Of. Speaker 2 [01:05:44] Capitalist dynamics, making money that way, and in spending and in just living their lives right here. But we see we see here in the next section and there's a noticeable jump. So we have a breakdown of colonial empires. And, you know, we've got the situation in Hong Kong, 1997, British Britain pulls out and now that's under. Political. Oh, my gosh. It's it's in question now. But this led many colonial territories to want to or to become independent nation states which re-arranged their relationship here between, you know, the relationships nation states had with each other in the former colonial legacies. Now, after the 1990s, though, we have a lot of new challenges faced by these independent or once independent nation states. And there are a number of reasons you've got. Speaker 1 [01:06:56] Lack of control over. Speaker 2 [01:06:58] Globalized effects, right? Economic, cultural and political processes. You've got really complicated processes, global flows of information, knowledge, money. You know, again, because of the Internet, goods, ideas and ideologies which can really, you know, in some ways be a good thing, like in terms of the Arab Spring. But in some ways it can weaken national borders, which can ultimately be productive. But in terms of securities, you know, it can get kind of. Speaker 1 [01:07:37] Kind of Turkey. Speaker 2 [01:07:39] And this is led in a lot of cases to some instances of lasting political violence. Right. Which has resulted in physical force in war, Afghanistan, Syria, Libya. And the list goes on. Oh, my gosh. I'm going to get going here for the sake of time. It's been a long one. And this obviously leads to a lot of increased pressure between nations, between population groups. And then you get groups within nations who have ties back home. Speaker 1 [01:08:11] Who. Speaker 2 [01:08:12] Are understanding what these inequalities are and want a lot of justice and equal rights for people back home. And it gets a lot of fragmented and polarized and fractured. Speaker 1 [01:08:24] Political. Speaker 2 [01:08:27] Opinions and discourse is there. So that's all for this week. Speaker 1 [01:08:41] What we're going. Speaker 2 [01:08:42] To do next week is, you know, we're going to continue. He's always talking about, Well, we'll push this idea of inequality indifference a little bit more. And we're going to be looking at social groups and inequalities. There's just not one version of inequality. And, you know, it's going to be an interesting lecture, although I don't often like, you know, we're going to be talking about caste in India. And I've never been to India, and I

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version

Access to all documents
Unlimited textbook solutions
24/7 expert homework help

know some of you are from India or have family from there and visit regularly. And I always, you know, as someone who's never been there. Speaker 1 [01:09:30] I don't I don't I don't know. Speaker 2 [01:09:33] It's difficult because I can't speak with authority about this because I've never even set foot in that country. You know, my dad. Because he was in the Second World. Speaker 1 [01:09:45] War. Speaker 2 [01:09:46] As a medic, met many individuals from India and had nothing but good things to say. He spoke highly of them all the time and had a profound respect there. But personally, I've never I've never been in. So I'll say, you know, when I when I start talking about caste, it's not coming from some misplaced arrogance as if I think I know what I'm talking about and I'll, you know, qualify things in temperate with like, you know, this is this is based on what our textbook is saying and based on other readings or smatterings of readings I've had here and there. But this is one of those things about this idea of decolonization, right? Like, I don't like this idea of an expert, and I know a lot of old school people who have this idea of the university, this idealized understanding what it is and what it stands for. And well, shouldn't you be an expert? Yeah, I've done the PhD in. Yes, I spent I've done a post-doc at Cambridge in the UK who gives a shit. It doesn't. That doesn't. Who cares anyways? Doesn't make me an expert on anything. I've read a bunch of stuff and talked to a bunch of people from my research, But you know, in terms of being an expert, like I had mentioned before in this lecture earlier, I'll take my cue and I'm not indigenous, but I'll take my cue from Indigenous scholars and Indigenous individuals, and that real experts are elders who have living in lived experience firsthand, an enduring lived in living experience in something. But they would never even be so arrogant to refer to themselves as experts at such a white European thing to do when I'm very critical of it. So I just want to put it out there, right? Like seriously, you know, looking at class and caste in Canada, cast in India, this is all from a detached perspective. So I'll broach the conversation. But if some of you want to add to it in the discussion boards or even email. Speaker 1 [01:11:53] Me in. Speaker 2 [01:11:54] If I see something wrong, like say, like, dude, what, it would have to be open to this. This is part of a learning enterprise and process for all of us, right? So I'll leave it there. I get to run upstairs and see what's going on up there, but I hope everyone has a good book. Good Wednesday.

Your preview ends here

Eager to read complete document? Join bartleby learn and gain access to the full version