OK, so welcome to this evening's Solicendro Tyllwn Studies seminar, second one of the week. I'm delighted to welcome back Professor Bob Johnhal, who is here on Tuesday doing his first lecture that looks at the topic of Indigenous voting behaviour. And today he's moving on to a topic that, straightly enough, my students have found really exciting. This year, quite a few of them have written papers on electoral systems, and to get a sense of how exciting your talk is, I've had people emailing me questions from Teijo, and when we come to the Q&A session you have questions from distance. OK, so tonight's session is part of our contemporary Taiwan Indigenous Studies series, that's sponsored by the Shriny Museum. What we're trying to do in this project is to do a series of lectures that look at modern-day issues that affect Taiwan's Indigenous peoples, and we'll be developing this over the next year. Hopefully eventually we'll have a broad project out of this. Professor Bob is someone who's given a number of SOAS talks over the years. His first one was back 12 years ago, when he was still a PhD student at Hull. At Hull he started off in Southeast Asian Studies and then moved to political science, and that was the route that he's developed since. For his PhD he looked at democratisation of Singapore and Taiwan, but since he's graduated he's shifted his focus to look at the politics of Taiwan's Indigenous peoples. He's looked at this from a number of angles. It's a topic that Taiwanese political scientists have tended to neglect, partly because so much of political science in Taiwan is focused on statistics. While statistics have only limited use when we look at Taiwan's Indigenous peoples. Although, as we saw on Tuesday, it is possible to bring statistics into this topic. In many ways Professor Bob is a kind of exceptional political scientist in Taiwan. He combines both qualitative and quantitative angles to look at Indigenous peoples. It's a topic that's really been mainly populated by sociologists and anthropologists. So he does really welcome work. It's work that's again received quite a bit of attention among our students here. On that note, let's give Professor Bob a big SOAS welcome back. Well, that is his fifth SOAS Taiwan study. Over to you. Thank you. Mackay, I think I have to spend a little bit of longer time for this talk. Today we are going, this is part of the book project, will be one chapter of that book. So I'm talking about the electric system and the Indigenous political representation in Taiwan. I will divide it into five parts. Well, no, sorry, four parts. Basically, I think, I think the main, I'm talking about the behavior is influenced by institutions. So about the political representation of the voting behavior in Taiwan for Indigenous people. It's quite shuffled by the institution. So I was started from the Indigenous people and the Indigenous peoples. I explained what is the Indigenous people's idea in Taiwan. And secondly, we're going to the electric system in Taiwan. They go for Indigenous voting behavior. Finally, we go to the Indigenous political representation. Indigenous people and Indigenous peoples in Taiwan, Taiwan society usually regard Indigenous people as a whole.  So Indigenous people is not a single race. In fact, there are at least 16 different Indigenous races, legally recognized by the government. Actually, we have more different races. On the other hand, we have around 650,000 Indigenous people in Taiwan. And the largest number is from Amis. I use the red one that means the Amis. Government and the Sahizaya, they both, they have the, sorry, I have the Guilma. They were planned Indigenous people, planned Indigenous people. The old black one is the mountain Indigenous people. Green one, that means son of land, might be quarter by one and half of them. Sahizaya, they are mountain people, mountain Indigenous people, or planned Indigenous people. So planned Indigenous people, we have about 46, 47 percent, and the mountain Indigenous people, about 53 percent. So administrative identity is inherent. It can't be charged. Administrative identity is not determined by your race, but by where your senses live in the Japanese colonial area. You may change your administration identity once, if your parents are both Indigenous people, but one is planned Indigenous and the other one is mountain Indigenous. Then you can choose when you are 20. Then you can choose which one you want to inherit. So since more than half of Indigenous people have moved to metropolitan areas, we now have certain different Indigenous people, metropolitan Indigenous. These people are not recognized by the government, but their behaviour is totally different, quite different to those people who still live in China. So in the eyes of government, only two different Indigenous people are on the island, but actually we have so many different Indigenous peoples. Do we talk about the electoral system in Taiwan, and I'm talking about the dual democratic system in Taiwan? Because in Taiwan, the Indigenous people use totally different, what I would say is a different electoral system like the normal ordinary people. Now in Taiwan, for ordinary people, we vote for our MP, use the system exactly sent to Ukraine. So one constituency do elect one MP, only one seat. But for Indigenous people, for Indigenous elections, we still use the old one as a single non-trade football system. That means the entire Taiwan was divided into two constituencies. One is the mountain Indigenous constituency. One is the mountain Indigenous constituency. The other one is the plan Indigenous constituency. So which constituency you belong to is based on your identity. So then we have a two role, two electoral role, and a guarantee. We guarantee Indigenous people you definitely can be elected in two parliament, but you will be limited until you have only a limited number. Three plan Indigenous MP and three mountain Indigenous MP. So about, I'm not quite sure about do I have to spend too much time on this one. Single non-trade football voting system might be not, you might not be familiar with that, but since you are studying about Taiwan, probably you know. Okay, I just quickly do this quickly. Single non-trade football voting system, or SMTV, is an electoral system used in multi-member constituency elections. In any elections, each voter cast one vote for one candidate in a multi-candidate race for multiple race offices. Post filled by the candidates with the most votes, the three seats constituency and the three candidates receiving the largest number of votes would win office. SMTV can be used with non-partisan voters. Personally, I think SMTV is the most interesting electoral system. It's because it's not just about candidates. And the party or employee rules. And the voters, they all have some kind of strategies for voting behaviour. So this kind of system is quite interesting and contributes a lot of scholars, because we can contribute papers about this one. Okay, so, and sometimes it happens. Basically, this part I directed the video because I don't know how to... Not that easy to explain. So if we have five candidates and three different parties, and that is the vote that we see. So obviously, the CDE, they win the seats. The two are from the Z party and one is from Y party. Obviously, Y party gets more votes than Z party. But the seat, the seat, the Y party gets one seat, the Z party gets two seats, the X party gets nothing. So for the party, the candidate's interest, the candidate's interest and the party's interest is conflict. It's basically a conflict. For candidate, of course, he wants to get as many votes as he can. For the party, they want to distribute the vote equally to ensure as many as their candidate can win. So under SMTV, under SMTV, if you are candidates, who is your enemy? Usually it's not the other party's candidate. Usually it's the candidate from your own party. So SMTV usually results in facturism within the party because you usually fight with your own comatose. So it's potentially for technical voting. The potential for technical voting in SMTV system is large. Receiving only one vote, the rational voter must only vote for a candidate that has a chance of winning. But they will not win two by two greater margin lost taking votes anyway from party colleagues. How to say that?  So you won't vote for those people they don't have chance, they don't have winning chance. But at the same time, you don't want to vote for that candidate they may win too much, too many votes. So you will think about which one. They may have a chance to win but need your vote. So during SMTV, we usually have a very strange situation where happen. All candidates say, I'm in danger, I need your vote.  Because your vote will be transferred automatically by your supporters because they want to help others to win. So this is also a great opportunity for technical nominations with parties nominating candidates similar to other, sorry, their opponents candidate in order to split the vote. For a party, they also have a technical nomination. For example, for example, a party nominated a very powerful or very popular candidate, a female candidate. I'm the big party chairman. I don't have anyone, I don't have any candidate like you, like this female. So sometimes I will nominate a candidate we usually call him Bang, Suicide Bang. Similar to this female, they may just have a higher education background. They are both female, they have received a higher education degree and they may form the same tension. Very similar to you, very similar to this candidate. And for a big party, I nominated this candidate. The purpose, I'm not, I don't want this candidate to win. I just want this candidate to split the other candidate's vote. And maybe I can reduce the A party's candidate's winning chance. And so, it is reasonable, sorry, it is rational for a party in a, sorry, a three-six constituency to nominate four or five candidates. Because some of them, their nomination is not for winning, but for bumping another candidate. Okay, so SNDV can also reach down in the complicated intro party dynamic because the SNDV system candidate must not only run against the candidates from the other party, but also against all candidates from their own party. I think the main, the major enemy is from your own party. So our party must ensure their supporters evenly distribute their votes among the party's candidates. To be frank with you, my thesis about the master's degree is talking about this strategy. So let me go to the point in this electoral and modern indigenous electorate votes. The idea was divided into two indigenous constituencies, plain indigenous constituencies and modern indigenous constituency. So which constituency you belong is determined by where you are in the Japanese colonial era. Once your ethnic identity, once your ethnic identity has been decided, it is almost impossible to change. So therefore it can be seen family or tribe members belong to different constituencies. That is very possible. Husband and wife belong to different constituencies, and mother and son belong to different constituencies. So as a candidate, you can only run for the purpose of deciding the constituency. So that is a very funny or ironic thing is, for example, we just mentioned a group, a group called Baewan. Baewan, many layer, many layer of modern indigenous people, but in Taidong Pong, in Taidong County, the Baewan in Taidong County layer, basically they are plain indigenous people. So Baewan was divided into the North Baewan, South Baewan, and the East Baewan. East Baewan is basically they are plain indigenous people, and they never have a chance to have their own representatives. Never. Because for the plain indigenous people, the majority is Amis. Majority is Amis. And gradually they are ignored. They are ignored and neglected. And they appear to a government, they say that we are belong to, we are all by one, so we should be, we should be incorporated, we should be mountain indigenous people. But once the government agree, once the government agree that, then the government will face a lot of different difficulties. Because the entire system will be, I would say the entire system will be destroyed. I would say it will be destroyed. And in the past, in the past about 10 years, we just mentioned that Majority have this Amis, and it's also a indigenous politician. And I cooperate with, we work together at the field government, we say we want to abolish this kind of this system, indigenous, sorry, the mountain, and the plain indigenous people, this is unnecessary. Unfortunately, our government still insist, or they just don't want to listen to us, because many because the politicians, once the electoral system, once the electoral system is changed, so they are going to face the new situation, and they don't want to change. So, under this kind of system, so we have a guarantee about the isolated indigenous political participation. Central and the local legislative body reserved seats for plain and mountain indigenous people. For example, the street plain indigenous NPCs, and street mountain indigenous NPCs are reserved for indigenous people. However, unless the political parties placed indigenous candidates on their PR list, the maximum number of indigenous MPs in the parliament will be six. But in this, now in our parliament, now in the legislative body, we have eight, because the two parties, two parties nominated their indigenous people on their PR list. However, six out of one hundred and thirteen says indigenous MPs will be the minority forever. They will be the minority forever. They can't give up their identity to run for general parliamentary seats. So, you do have voice. You do have voice on the floor, and you are always an isolated minority. And what happened in our parliament is quite strange, because indigenous people have their own visitatives, and they usually speak for indigenous interests. And we can see on the floor, we can see in the parliament, some of them are indigenous, some of them are not. So, if I were indigenous, then I speak about indigenous issues. All other MPs, they will listen to me, and they don't question about me. And they just keep silent. So, usually I talk about indigenous issues. Indigenous MPs, they can exercise. Their influence is much higher than others. And also another problem is, if we are talking about the general issue, and indigenous people would like to say something, indigenous MPs would like to say something, other MPs will say, that is not your business. It do happen. It do happen. That is another research I just studied about this. So, it is something like we elected, the indigenous people, indigenous MPs were elected, but only speak for indigenous issues. But they were also MPs. They were also MPs. They really should be able to, they should be allowed to speak for all issues. But they are isolated. They are basically isolated. So, indigenous voting behaviour on the island, actually is a game for indigenous people themselves. This is their own game. The participants are all indigenous. So, I call it the concentric zone model. Family was the core. Then brother relationship, my relatives.  So, what is race? This is the relationship, how close or how far you have the candidate. They vote, the indigenous people usually vote to see if the candidate are our family members. All we have is the same problem. Do we have any broader relationship? If we don't have these two, then we can think about, do we from the same tribe? If we don't have this kind of relationship, then we go to work, do we belong to the same race? Are you on this? Are you by one? Then, if later we still don't have this one, then we see, do we live in the same administration division? If you don't have all of these, definitely, okay, 90% I will say, 90% of the opportunity, you won't get in the boat. You won't get in the boat. So, relationship is always the most important one for the voting behaviour. So, in Taiwan, in Taiwan it's for the indigenous election. That's quite interesting. We say part of the reason why indigenous politics is ignored or being neglected by the Chinese political science community because it's not funny, it's not interesting. I will say, basically you can predict, before the election, you might already know the result. You might already know the result. For example, for the planned indigenous election, I think it's from the 1950s, until now. It used to be every three years. Now it's every four years when we have one election, one legislative election. In the pot, and so it's about in the half century, more than 50 years, only one candidate, only one Puyu Ma and B was elected. But all other states won't buy armies. So, if you are not armies, don't think about it, it will win. And why this Puyu Ma can win? That is because of her father. Later I will spend some time to introduce her. So, the election is always the most important one for voting behaviour. And the ethnic voting is common or can be said as a decisive factor. So the role of the political party, for myself, is to be a home professor, I'm a home people and I'm a friend, I'm a friend of Indigenous people. That's it. So, when I go to a tribe or I go to meet Indigenous people, they will be very polite because basically they respect the professors and they know I'm doing the Indigenous politics research. But the ones, I also have a nun, have an Indigenous nun, that is the that is the Bu Nung Nen and it is recognized by someone, family, now a Bu Nung. So, I have a double identity. I'm a double identity. In blood, I'm not Indigenous people. But when I go to the Bu Nung area, I will be known to the Is Tau Wan family and they will know, they will notice, I will call myself Dauw. When I call myself Dauw, it's totally different. It's totally different treatment. I will be regarded as the... I will regard as a part of this family and I even have a right to participate in a family meeting. To handle... Okay. I can speak in the... I have to say that they still have a gender issue. Usually, female they don't have a right. They don't have a right to talk about the family issue. But because I am male and I was recognized by this family so I can represent this family to represent this family to speak in a tribe meeting. I can speak in a tribe meeting. But I still have a little problem because I'm not a good hunter. This part is still to be criticized because I am biotic. There are male members. So, why I can be recognized as a tomb? Because you must be seen. You must be seen. No matter who you are you must be seen and then be recognized as part of land. Blood is important but the recognition is even more important. So, for anyone, if you want to be their friend you want to be indigenous people's friend or you want to be a commonizer as part of land you must present yourself on any tribe occasions. So, what is my story?  But I go with land. I go with land. We go to transcribe the house, a traditional house and I was sent to the hospital on the very first day because I fell on the mountain because I don't use to land. I don't use to land and we brought a lot of tubes because we want to connect and we want to fix the water system. Then I just fall down and they send me to the hospital. But I think that land is the very good start. It's a very good beginning because they think that land was because they didn't organize, they didn't pray to the ancestors and that evening they organized an event to pray to the ancestors in the indigenous ancestors and to say would you like to reconconize and to accept these people to be part of our friends? Oh no, to be our friends. I don't know what is the result but obviously the ancestors accept me. After that day I visited this family probably once a month and seven or eight months later seven or eight months later I was accepted. When the family leader family leader's birthday party called the party, quite strange but there is the birthday party and I didn't prepare basically I know nothing and suddenly the family leader announced that I have a new name a new name is Dahu. Two family I'm still a little bit confusing why I'm Dahu. After that I immediately to take over all about the family business or family things. So you must present yourself on any tribe occasion. The reason why I talk about this is very important to voting behavior. The party, political party political party if you want to have influence on the tribe on foreign indigenous people any party can build an organization and penetrate into indigenous society. You can build it which means a party representative can present him or usually is him, not herself. himself on most tribe occasions a party will be seen and accepted. Will be seen and accepted. For example if I'm a KMD member and what I was appointed as a representative for certain area and then what is my job my job is going to present myself I'm going to participate in all occasions someone's marriage someone's going to marry then you show yourself someone's son is going to school you might accompany with him to go to school. So in every indigenous township can be a point of what indigenous call ordinate. This ordinate will be recruited from the left township basically from left township. If a KMD finds no suitable one the KMD will recruit one ordinate with the same background. For example in the Amis area I will never appoint I will never appoint a pluma ordinate that is true and that you will not do so you will not do so. You will definitely recruit appoint so you will definitely appoint an Amis and the better way is from the same township. So these call ordinate basically is your friend your neighbors. So for example at Dayang Dayang township will have a Dayang KMD call ordinate it is better to be born and grow up at this township otherwise it must be at Dayang. It's much more like a church in any tribe they definitely have a church and if a priest is not from the same group they usually can't they can't recruit a lot of believers and they will be a mistake they will definitely be a mistake So for KMD in the past half centuries the KMD built the KMD the KMD built the KMD the KMD built the KMD a half century the KMD built this kind of party organization in this township they have this coordination and these coordinators they present themselves on any occasions So that means we are friends and you represent you represent the KMD that means I won't go and support the KMD I'm not going to support the KMD because I'm supporting you I'm supporting you this coordinator they usually have this post they serve for this poster for the whole life for the whole life So KMD is the only one party to do this why other parties don't do that it should not be surprised that KMD dominated in these politics because the other parties they don't do this without the ruling party the ruling party why they don't do so it's quite strange because in the past actually from the year 2000 to year 2008 Taiwan was under DPP governance then they started they started to to build their own indigenous party branches but they failed they failed for indigenous people if you want to develop indigenous party organizations you must spend a lot of time really a lot of time I do I do my indigenous research this year is the 10th year in the past 10 years I visited tribes quite often and I was recognized as an indigenous people I was recognized as Dahu it's the last year I spent nine years I spent nine years on tribes on tribes and I was recognized as a very well known one major reason is not just about my time and also is my student my PhD student because she belongs to this family and she guarantee she guarantee I'm honest I'm truly I'm truly I'm sad that I have an indigenous heart she guarantee she guarantee that because I think I may need another 10 years I may need another 10 years then I will be recognized otherwise so this is tight consuming but only 2.3% of the popular vote indigenous people is on the population side is 2.3% 2.3% most of apart from except the KMT Mr KMT other parties they don't really care about this one because even you won't even you win this popular vote it doesn't mean you can win you can win the general election and for the same energy for the same time if you spend the same time on other constituencies you can get more the body of the metropolitan indigenous vote is in a city this is another one we just mentioned about the metropolitan indigenous people a lot of indigenous people they move from they move to a city and they register their household in a city we assume before we assume they should behave like normal ordinary people because they live in a city they have a job like us they have a job like us but it's quite strange indigenous people the metropolitan indigenous people they make their body on the city may in a city but their soul is definitely in a tribe metropolitan indigenous people they go back to their hometown quite often that is necessary because if you don't go back to your hometown your own tribe you will be forgotten you will be forgotten you will be forgotten you must be seen you must be seen in the tribe you must be in the tribe so the metropolitan indigenous vote will be mobilized by his or her family members who still stay at the tribe when the election is coming so the voting behaviour used to be we saw the metropolitan indigenous people the indigenous voters they may have different voting behaviour but actually not it's the same to the other indigenous people so then finally we go to indigenous political representation since a static voting behaviour makes the larger races being able to win seats so since 1950 playing indigenous MPs are always on me with one exception Chenyin of Huil Ma Chenyin now is the MP her father her father was was a campaign leader was a campaign leader and her father was the only one indigenous magistrate in our history in our history the reason why her father can win her father could win because campaign nominated her father was a magistrate candidate and pay for the way pay for the way to the magistrate office year 2000 when we have a power shifting and the ruling party was changed to DPP her father immediately joined DPP and once again be nominated the chairman of the council of indigenous affairs and at the same year Chenyin ran for the MPC and the entire council of indigenous affairs become her logistic support basically the entire council started to help Chenyin to run for his office and the government budget is directly into this scandal this scandal and her father was jail because of this thing because of this matter but anyway because of this one Chenyin won the seat for four years four years 12 and another four years Chenyin was nominated by DPP on the PR list of the PR list for the mountain indigenous MPs are always to Dayang but when we say when we say Dayang also we are mentioning about the Saint Jack and the Drougu because before year 2000 Dayang was have three parts was three is this combined is not combined we think Saint Jack and Drougu they are part of Dayang we say the government the government say so so traditionally all these three races they are regarded as the Dayang family and the two were elected from Dayang one is brought by one so a Pwnong MP was seen when the number of seats of the mountain MP was four that is from the 1995 1995 to the year 2000 2008 at a little moment because at a little moment the size of our parliament is 225 sorry 225 seats so at a little moment we are located in the status four for mountain mountain indigenous people at a little moment we have one Pwnong MP however 16 races but only three or four races have there all representatives to those races we allow their own representatives to their interests be ignored actually this is the main reason my very first family article talk about the indigenous party is talking about this issue before I wrote that paper almost everyone in Taiwan they talk about they say this way of poverty the indigenous people if they don't have their own representatives their interests will be harmed and no one speak for them I don't believe it I really don't believe it but I have no evidence I have no evidence so how did I do how did I do I started the question is do these indigenous legislators represent their respective constituencies always speak for all Taiwan indigenous people or just for their own people so affected by sorry before I I asked myself this question so how do I prove it so I collect the data from the debating on the floor and the questions on the floor and also their proposal their real proposal and the final I found out affected by electoral competition the indigenous legislators tended to respond to the electoral race however to list indigenous legislators a referendum electorate is not confined to the voters registered in their respective constituencies but all indigenous voters in other words Taiwan's indigenous legislators regard themselves as the representative of all indigenous peoples why if you are mountain if you are mountain indigenous MP you can you only need mountain indigenous voters to support right but the problem is if you support me probably your family members are playing these people they can't be divided because this is very likely for the Taiwan people many times and I am an MP elected from Taiwan but part of part of Taiwan they are playing these people so I also needed to look after their interests I also needed to look after their interests this question is quite common and establishment of council of indigenous people and the transformation of indigenous social movement are two crucial factors to affect the indigenous legislators representative behavior this is another one this is another one used to be we don't have council of indigenous people we don't have this organization but in the 1996 at that moment the county was the dream party has a very weak majority they still have a majority in the parliament but very weak if this indigenous MP decided to support DPP and the county will no longer enjoy the majority so at that moment at that year this indigenous MPs they they demanded to establish to establish the council of indigenous people at that moment at that time amount of indigenous MPs and playing these MPs they cooperated each other and indigenous social movement that is also very important because indigenous social movement they don't they don't say you are mutating these people or you are playing these people they are fighting for the same issue and they want to get the same they have the common purpose and they share the common interest share the common interest we used to be we don't call indigenous people we don't call it we say you are mountain people that is quite strange mountain people and the plain mountain people I really don't know why we use that name but that's quite strange so for the indigenous social movement the very first issue the very first one they demand is going to change the name official name from the mountain people to indigenous to indigenous and at least also bring the mountain and the plain indigenous people they become together so the number of content of the video by indigenous legislators are highly affected by the political party and the constitution they belong to mountain indigenous legislators are more active land plan land plan land indigenous legislator and indigenous legislator elected from the proportional with the title system far more than the legislator of non-partisan sub-union are more active than other political parties I think I have some problems it's not that one let me say independent independent I'm sorry about that I'm going to talk about why the mountain indigenous MPs are more active because they are more focused mountain indigenous people they basically live in the same area in the mountain area most of their voters live in the mountain area so they speak what they care about is the road road building road building is about water supply is about some subsidies some subsidies but for the plain indigenous people let it will be another issue because they usually live with the hard people for example if you go to Taiwan go to Hualien or Taitung we also call there indigenous area for example Hualien city Hualien city might be the largest indigenous township but unfortunately even if you go to Hualien city two thirds of the population they will harm people less than one third less than one third of the indigenous so that will be a problem and we can provide some statistics number 93.3% of the bill are proposed by indigenous legislators from the year 1992 1992 to year 2012 I said can indigenous legislators let me most of them get re-elected which emphasised on indigenous education 93.3% of the bills talking about indigenous education economic development indigenous area autonomy of indigenous people reserve land ownership and the natural resource management and the conversation for indigenous MPs what they care about they care about this and they only speak for indigenous interests and they they don't care about can say that they don't care about what else happen on the island for example if we are talking about cross straight relationship no they don't talk about this talk about economic development infrastructure infrastructure construction on the west coast they don't care about that but what they care about is about education indigenous education economic development in indigenous area autonomy of indigenous people reserve land ownership and the natural resource management and the conversation so do they care about the new clear plant power station no they don't care about that they care about the new clear west because they usually you know in Taiwan they play we dump we store we store the new clear west on the land island that is the indigenous area so in that place we care about this one indigenous people don't care about where you build where you build the new clear new clear plant power station they don't care about this one this is definitely not on indigenous area so the current the electoral system doesn't guarantee a descriptive representation of all indigenous people but actually provide a substantive representation to land because all these indigenous MPs they speak for all indigenous peoples they are not speak for the individual individual races the only one MP speak for indigenous there is her own her own race is changing in her four years time hundreds hundreds hundreds dividing or hundreds of speech she mentioned once is going to build going to build a traditional traditional house for the cultural for cultural reason let it go that is for the young people young people they are caring together and the 10 ages of course male they will be let building to accept the military training traditional military training that is the only one that is the only one that is a Puyuma we speak for Puyuma but is that true is the Puyuma interest only I am not quite sure about that I will say that is for all indigenous cultural cultural issues basically the elected indigenous legislator regard himself as a representative of all indigenous peoples furthermore although issues concerned by legislator may be influenced by constituency and party affiliation they are still they are still highly related to indigenous interests indigenous legislator in Taiwan do respond to the need of the representative sorry this is is the outline is the outline for the book chapter that David asked me to write so basically in the future I will write in these four parts I just come to share with you what is what I mean I may talk about in this book chapter and thank you ok that was exactly the kind of things that we are looking for in this book so before I go to the questions at distance let me just raise one or two questions now you have given us a clear picture of the way indigenous politics works at the national level and I was wondering to what extent are the trends that you have described also taking place at the local level so ok in November this year we will have local level elections and not only will we have indigenous elections within the kind of tribal areas but you'll also for example have indigenous representatives elected in let's say city council of someone like Taipei for example so there are the overall voting behaviour pattern similar to the national level ok about this part just like I just mentioned the national pattern indigenous people and the layer voting behaviour is basically heavily influenced by their relatives still in tribe so it's also predictable it's also predictable you just needed to when the candidate has a public you can see which tribe he or she belong to and his tribe has more people with more people in Taipei ok ok so ok if we just take one case Taipei city and I guess in Taipei maybe there's two indigenous councillors I'll make it a guess here yup two come and what is the general why is it definitely on this the other one will be Daya ok so in this kind of district then there's no mountain playing yup that is only for Taipei city ok they don't have this kind of this kind of white type of city they don't have ok so something like Gaohsiung or Taijong they do have because they have more than 3 cities ah I see ok because they have more than 3 cities so in Taiwan if for any cities more than 2,500 2,500 2,500 in these people then you must reserve seat for indigenous and for soldiers so only when mountain indigenous people voted in that city the number of land more than 2,500 and then they came they are on they just made it ok I see and to what extent does the behaviour of these politicians match that at the national level so do they just again as you mentioned with national legislators in the city councillor do they just focus on indigenous issues or do they try and be broader representatives basically the same and maybe more ridiculous oh ok could you elaborate a bit on that you know for these city councillors they only need a very few number of votes to win for example for Taipei city they may just need 300 or 400 votes that you can win an election so what is why you needed to care about this all you needed to do in your 4 year time you just needed to visit each family you just needed to meet each family and to present yourself on all occasions then you can secure your seat then you can secure your seat so as long as you don't divorce you don't divorce divorce is very is very bad especially if you are 70% of indigenous people they are Christian and if you divorce if you divorce you will be criticized by the church leaders they put your political career in danger I see so it will be better if you are the joint politics either you get married and don't divorce or is it before you ok ok I have the question from Taijo I am just going to ask one question her question was because she did a master thesis on electoral systems and gender so her question was does the current electoral system of indigenous constituency favour indigenous female candidates so is there a gender element to the electoral system for no because the system is in Taiwan if the state more than four seats we will guarantee one seat for female but unfortunately for the central politics level we only have three for each constituency we only have three seats so no guarantee this is for female but for the local level they do for local level for the state council Hua Lian Tai Dong they do have some gender quota but generally overall because in all other cities we have limited number of indigenous people so they usually only have one or two seats reserved for indigenous and would you say that being a female candidate is a disadvantage because again at the national level I can only think of the one famous case and the Chinese case but overall for voters would that be a disadvantage especially for in mountain areas and mountain indigenous people traditionally for people who are female status is lower is lower than male is lower than male and if you are female and you want to run for public office usually you will be appraised by your family members because traditionally this tribe they think female should not should not should not run for public office and you should stay at home appraised very patriarchal okay well I would like to focus on your split identity you say you have another name Da Wu now this has enabled you to become accepted so this idea of acceptance into communities outside your own is something I found interesting I studied Basque for a couple of years many years ago and there's a certain Basque town that I have visited many many times there's a shot there that I have literally go into and for the first 10 years I spoke French and then one day I don't know why I decided I would go to the shop and I would speak in Basque and the grandfather was there and he said to me ah but you are Basque and if you are in the Basque country speak the Basque language it is or it's a passport okay you are not a tourist and also I spent a lot of time in Korea and a lot of people have said to me a lot of Koreans have said to me that Wei Gwchsalon foreigners who have learnt Korean are more easily accepted than returning overseas Koreans especially if they cannot speak Korean so um I'm wondering can you speak in a digital language has that been part of your process of acceptance I started with a lot I learned Sajuk first I learned Sajuk first I learned Sajuk first and I learned some I tried to because language is very important to be frank language is very important if you can speak in digital language it is more easy for you to be accepted or you can you can conduct your interview you can do your interview more convenient but that is difficult to me that is difficult to me I don't have that environment to use to use that language use that language so now I was but in Taiwan now it's also a problem even for a younger generation of Indian speakers they can't speak Indian language so so my disadvantage is that I can't speak Indian language but to be fair they don't care too much because generally speaking other younger generation they can't speak that but I already show my ambition or show my willing to learn a language so every time when I go to to visit a land I definitely have one or two hours that I will sit over there to learn the language but usually they taught me to think to think a song I'm starting on that and that is also difficult to me because I'm not a good singer I I will stay over there I will stay over there I will stay over there and to show my I'm willing I'm willing to learn this kind of language so that is also easier for me to be recognized but yes if you can speak in this language for that try that will be good that will be very good Thank you I'm interested to know because you described quite a lot of strategies that KMT actually build up the local connections and that work my question is why did KMT put so much energy into something such as so small a group of people and it's not cost effective so what's the motive behind it has it changed over the years especially since they lost power and how did they develop this strategy why other people didn't take it all The KMT built this kind of the party organizations during the authoritarian time and at that time KMT was the only legal party and the KMT was the casual party so theoretically all people on the island should support the KMT and live much more like a priest so they at the very beginning when they coordinated sorry at the indigenous area it's not for political purpose it's not for election purpose it's not for election purpose they are going to supervise supervise or is more going to teach they say they are going to teach indigenous people how to have a modern life how to have a modern life and so they usually are teachers these coordinators at the very beginning they were usually teachers the primary school teachers or the principal of the primary school they usually do this so the purpose is not for the original purpose is not for election it's not for electoral mobilization no but during the election when the principal said okay we should support the KMT because they look after us everyone said oh yes because you are you are the principal and all our children is taught by you what was taught by you as long as you behave yourself so KMT also do that if the coordinator they don't behave itself the KMT will they will dismiss this coordinator very quickly very quickly the teacher is the hand or they are indigenous people in the early time in the early time they had some teachers are hand people but for for the KMT's education that is part of reason why KMT was so popular in the indigenous area for each township every year each township will have one vacancy one vacancy reserved for indigenous children indigenous students basically you don't need to pay anything and you you do need to pass an exam you do need to take an exam but guarantee you will pass it's guarantee you will pass so you will be sent to the teacher's school academy to accept the five years training then you go back and usually a lot of a lot of indigenous families their faith was changed their faith was totally changed because one son became a teacher one son became a teacher just like on Tuesday if you are you are serving an army you are a military you are a police you are a teacher and the social status of your entire family your entire family social status will be raised I was going to bring up a point like that from my experience in the Pacific Northwest where during my lifetime there was a big transition when the schools were no longer taught by missionaries and outsiders but the first generation of graduate indigenous people were coming back to teach and that was an enormous change in the indigenous society by the way you should have copied Canada and called them the first nation it is the most admirable name I think indigenous is an ugly thing Shandee is not really properly descriptive but the Canadian indigenous are now called first nation which is a wonderful description I know that because the first nation now we have a indigenous party Taiwan called First Nation Party and I was invited to be their member but of course that is a very weak very small party but yes First Nation is now the least known this has been introduced in the time one one other thing about a year ago in Taipei the famous breakfast club had a big daily meeting in the leaf argument with representatives of the press it was a magnificent meeting and it was addressed by one of the leaf argument people whose name I am afraid I have forgotten who is putting through quite heavy legislation in favour from First Nation and so obviously the leaf argument is quite active in legislation and certainly was last year I wish I could remember the name of the representative who is it First Nation person very very effective speaker very very effective speaker I got photos of him he can't show you now he or she she she was a lean she was a lean she was a lean Gao Jin Su Mei is that she is very impressive I know she is very impressive Thank you that was really really interesting I am personally very interested in citizen participation and I learned a lot today and I noticed one thing that kind of to me seems a little bit of kind of it was a little bit equivalent in your presentation so you were saying that because Indigenous Indigenous MPs are usually seen by other MPs as just representing Indigenous issues they often are not heard are not being given a voice on more general issues you were saying cross trade relationships and things like that but on the other hand you were saying they also as legislators don't really care about anything other than Indigenous affairs so my question is is there a demand amongst Indigenous legislators to if they could branch out into more general policy or do they really are they really not interested in it at all? For example from the same party for KMD or DPP they have ordinary hard legislators, hard MPs and Indigenous MPs for Indigenous MPs what do they care about first of all they want to sustain they want to help they want to be really like that they want to be really like that so who is your constituency and if your people your supporters your potential supporters they don't care about that so why you care about other issues and also when Indigenous people I do some interview with this Indigenous MP they say we have so many things to do we have to focus on Indigenous interests because in the past in the past 100 years Indigenous was home there's a lot of things we need to do we should focus on this so one is the on one hand your party don't care about this and you also want to you also care about your own political career on the other hand it's too many things to do too many things you need to talk about for example for education education of course we can talk about general education but do you know I have a joke Indigenous children in the primary school and they take an exam so the song is it's rise from the sea and goes down to another sea to the west and the Indigenous children the Indigenous students say no the song was rise from the sea but the virgin into the mountain that is actually what they daily see they see this everyday they see this everyday they see this everyday but the teachers say no you get the wrong answer you get the wrong answer we use the hard education system we put in the hard education system only this people and of course they have the last educational achievement than us so a lot just like you just mentioned the Jewish army they tried they worked very hard they wanted to change this kind of educational system they want to have their own Indigenous educational system but unfortunately our ministry ministry of education they refuse to do so part of reason is now we have council of Indigenous people so we have council of Indigenous people and we also have ministry of education so who is going to look after who is going the Indigenous education is under whose jurisdiction everyone is okay the money the budget I want to get the budget but I don't want to care about this part this is the main problem but for the council of Indigenous people we propose okay education no budget goes to council of Indigenous people and they say no they refuse to take this budget because they say we are not able to take care to take to take care of this part they don't have enough personnel they don't have enough mental to take care of this part okay thank you doctor I have to very short question in your study do you cover an issue about like Taiwan they ignore by election is there will be direct factor to influence their voting voting intention another question is, I was wondering and very curious about the indigenous system, this party system, what is the original intention of Taiwan's government to build this system because there still has many issues that have not resolved. In 2008, we have the electoral reform, and it used to be for ordinary people, we also adopted the same, we also implemented the same electoral system, it's SNDP, but in 2008 we changed it. But why didn't these people, in digital elections, we don't change it? Because at that moment, let the MPs, they don't want to change.  But if you see that, if you see that, you can see, we have a natural constitution division, north part, central part and south part. But who is the strongest opponent? Who opposed, who opposed at least the new electoral system? It's basically, we just mentioned Jibas Ali, because her supporters spread all over another Taiwan. So she opposed, she opposed that, but the community would like to cooperate. Community need Jibas Ali's vote, DPP also want. So they just delay, they just postpone this proposal and they don't touch it. They don't touch it. So this is not because we don't want to have a new electoral system. That is because of some... So it's basically just political interest then? Yeah, it's political interest. Okay, on that note then, I think we can continue our discussion over some wine. So let's thank Professor Baol one more time and look forward to the chapter.


Okay. Super. Thank you. So, let me introduce you to Istri Bhattini. She is a midwife and a master of public health. And she's working as a lecturer and a director of the Dr. Kata Midwifery Academy. Also, she's working as a midwife and a private practice. And she's a member of the Indonesian Midwives Association. And she has prepared this presentation together with Noor Alaylaia, who sent her apologies. She cannot come. So, Istri, over to you. We are looking forward to listen to your presentation. Feel free to start, Istri. Okay. Hello. Thank you. Thank you, Michelle, for introducing me. Hello, everybody. My name is Istri Bhattini from the Indonesian Association of Midwives. And I'm the friend of the Kata Group in Indonesia. Today is a special moment and we would like to say happy international day of Midwives 2017. Congratulations for all Midwives around the world. Be proud to be a midwife. And I'm very happy to connect you in this forum today. Can you speak up a bit? Can you speak up a bit? Some people cannot hear you. Okay. Is it okay? Yes. Much better, I think. Thank you, Michelle. And hello, everybody. Let me introduce myself. My name is Istri Bhattini from Indonesian Association of Midwives in Bantulbrang, Jakarta, in Indonesia. And today is a special moment and we would like to say happy international day of Midwives 2017. Congratulations for all Midwives around the world and be proud to be a midwife. And I'm very happy to connect you in this forum today. And the theme of the IDM this year is relevant to our work is about partnership. IDM said that Midwives mothers and families is a partner for life. Definitely. And I will describe our way, I will describe other way to do a partnership as well as our philosophy in Midwives Recare. Well, I will share our experience in managing a program and working a partnership as a role of Midwives organization to promote exclusive breastfeeding. And now I'll talk to you representative from EB or Indonesian Association of Midwives in Bantulbrang, Jakarta. Okay. Well, I think Michelle has introduced us at the beginning of the session. So I will continue to show you our position now. Here we are. I'm sure most of you have now in Indonesia and we stay at Jakarta Profins, Semaw Profins in Central Java. And in Indonesia, we have only one Midwives organization or association named EB or Indonesian Association in Indonesia. Therefore, in each province, there are local committees and also brands in every region. And Bantul is one of a brand of EB in Jakarta. And here at Bantul, there are 503 registered Midwives and 147 of them have been providing and provide practice at their home. And Midwives... history, can you speak up a bit? Sorry, can you speak louder a bit? Can you just turn up your volume and speak louder? Some people cannot hear you. Okay. Just a bit closer to the microphone. I think then it's fine. Yes. Hello. Is it okay? Yeah. I will continue. Okay. Midwives Association in Bantul or EB Bantul. This is a strong organization. We have a commitment to do the best together. And we have a regular meeting to discuss many agendas including to fast respond in breastfeeding problems. And let's have a look to the background. In 2014, WHO stated about 10 facts on midwifery and emphasized that midwife preferred an essential care for mother and child. And after childbirth, midwives support mother to breastfeed. But in fact, in Indonesia, proportion of mothers who breastfeed exclusively only 52.3% even though midwives have been struggling to promote breastfeeding exclusively but it is not easy to gain 100% breastfeed exclusively. And walking outside is one of the problems for mother to breastfeed exclusively. At Bantul, many women or mothers walk outside and left their baby at home. Therefore, Indonesian Midwife Association in Bantul create a program and meet a networking team being with women at workplace. Well, at the moment, we were thinking about possibility to involve other institutions or organizations into this party. First, we concerned to a place where women working in and we found the ITP, PT ITP or International Government Protection. It is a big company in city of Bantul. ITP company employed 1,742% and mostly are women or around 65% including pregnant and breastfeeding women. Actually, they have a health corner where two nurses are placed for emergency care but they do not concern to breastfeeding. ITP Bantul has designed an activity to promote breastfeeding care for women employees. There are six employees counseling every month. Our target is the proportion of women employees who do breastfeeding exclusively increase to 80% in particularly breast-proven and to improve women's employees' knowledge and go on managing breastfeeding as exclusively. And also, to improve the proportion of women workers who do breastfeeding. And Istri, we cannot hear you anymore. You are stating it's really, really quiet and people cannot hear you. You have to really focus on speaking into the microphone on very close. Can we make a try? Can you just say something please? Hello. Yeah, that's a bit better. Yeah, and really stay there. Don't move away because it's very good at the beginning and then it's kind of fading and people say they cannot hear you. So make the best of it and just go close to the microphone and speak really loud. Thank you so much. We'll keep the microphone. Very close and very loud speaking. Thank you. Yes, I'm forgetful of the trouble. And I will continue about, well, yes. We know that midwives do not work exclusively or even isolated. We need mutual relationship with many, for example, general manager of ITB factory, department, laboratory department, and our member of TB, Indonesian association of midwife, particularly in Banto's, Banto's branch. And also we informed midwifery academy and of course we employ women employees in the factory. In this party, we bring a key method that all we can do is to strengthen midwives and waves organization in public policy. The same book is, this program is an initiation to introduce a company in breastfeeding, including planning, implementation, monitoring and evaluation. And second is that this work is assisting for provider and equipment which has been needed for a woman employee. And the tour is feminine for midwifery in public policy in matinee and child health. In constant disability side to side and women side. And the fourth is that advocacy and negotiation in this partnership. Well, according to legal aspect, our work based on some law and political policy. In my slides, you can see that since 2009, until now, our government support breastfeeding by a society law and policy. But as I said later that breastfeeding exclusively is not a practice. And we think about some activities. Then what I can explain. Okay, I will continue to describe our unforeseen work and whom we work successfully with. Well, in our first partnership, there are three main thoughts, are EB, Labor Department and the company. And I will explain what they have done one by one. First, I will show you what EB has done. EB or we start doing advocacy and introducing the program. We are approaching too many people and organizations to get an interest and understanding about breastfeeding problem. Those, they can willing to join us in the program. And then we are giving some equipment to be placed in location room, such as table, chair, switch and fan. In addition, we are also collaborating with Health Department in planning for breastfeeding consular. We plan a midway free to some workshop of planning about breastfeeding. And in the fact we are leading an assistant woman employee and her team. Now, so we have provide some knowledge and services such as guidebook and procedure. That you are another counseling team. Yes, you can hear your history. You can continue. But what we can also try is you can click on your microphone symbol and see if your volume is really, really up. Can you check that just for a second? Can you click on the microphone and see if the volume is up? To adjust microphone volume, can you go to that and put it up? Do you see it? There's the microphone symbol and there's a little arrow to the right. You click on it and then there's adjust microphone volume. Yes. Can you click on that? Yes. I have it down to adjust microphone volume. Well, can I continue? I will continue. I hope you are hear my voice. This picture in this slide explains what we realized. The most important we hope is awareness. It is a reality that gender equality is still a problem in our country. Not too bad. But in some conditions it has been implied in the policy. For example, about breastfeeding. Some people think that it's just women's problem, nothing take on their business. They never aware in this problem even they think formula is the answer. Therefore, we never give up to explain about it and we try to meet with K person in Jakarta, also the general manager in IEP company and the labor department which responsible with employees. We do a door to door approach. We try to continue that breastfeeding program which would give positive impact for community, community, company in our country. We explain with simple words, nice ways and a positive attitude. In Banto, Jakarta, Indonesia, majority mid-wide work takes place in community. So, we need sophisticated understanding of the importance of working and establishing partnership with other agencies in our local community. One is a success that labor department accepted our idea and they encourage us based on action for example, they give many books and funding for our program. They also help us writing to the company staff about excellent services and good standard for company. They also give technical assistance and regular monitoring to the local government on implementation of breastfeeding at workplace. They also report on this program. And what about the company? Wow, it's amazing that they function with this program. They build a lactation room. They point out a person who will take over the program. So, they point out a nurse at the class. You enter every woman in the factory now about lactation room. They also describe the lactation room to the privacy and comfort table and allow and give time to mother to pump breast milk about one hour. They also ensure the security and safety in the lactation room. And also they give space to set poster and flyer. Sure, we get a positive response that could be determined that networking, willingness and social responsibility are the key to do a partnership for midwives and young big women at workplace demonstrate the necessity and mutual benefit for women and children. This lesson learned inspired us to expand the program. This is the situation in the factory. Women and their jobs. The factory produce an export, an export baby dress. If you have a little daughter who has a baby doll perhaps the baby dress is made by this woman. And here is our partnership pattern. Look like a beautiful triangle. We complement it with others and the main focus is in clothing that mean the women. Our relationship like a puzzle and we must know and understand our position. We have some power to help women in her baby health. Here also some documentation in this program including how we share in local newspaper to inspire others. This is a change before and after we do an amazing work. Before we have time, they just have a child and a drug cupboard. The room is very quiet. Let's have a look after returning. This room has many equipment, not the baby. These are the services in the factory. We also invite Vietnam employees to discuss about preparation for this meeting. Like in Ntenata and Postnatal Cres. We divide them into two groups, Vietnam and Postnatal Groups. In Vietnam Groups, we discuss and sharing experience about voting and how to prepare the speech. Most of them worry about the voting process and do not understand that the speech must be prepared in the time period. In Postnatal Groups, we support and train how to plan the speech in an auspicious manner. This activity clearly shows that we are providing continuity of care. It allows the women across the interface of community service, particularly at workplace. It never comes before. And far enough, from this work, we have understood that it requires organization to play a vital role in partnership with other sector for supporting exclusive breastfeeding programs. And breastfeeding women and pregnant women to the very best in their workplace. And we were into Salipairman 2006 to state that working in partnership with women is also extremely rewarding powering from advice. And from this work, we know that speech is true and we have been practicing and finding the meaning. So this evidence in our experience has explored the importance of partnership with women in the workplace and has learned how Midwest can work in partnership, not only with women for whom we provide delivery care, but also with other agencies or organizations in community. We hope this works inspire others, particularly with ways around the globe to promote breastfeeding exclusively. Oh, and thank you. Terima kasih. Is there any questions? I would... Excellent, Astrid. Thank you so much. That was really interesting. Terima kasih. That was typing in. There were already some questions while you were presenting. So the first... I mean, a lot of people expressed that well done to the company that they did this. And some people highlighted that what you are doing is actually the this year's theme of the IDM, that you're working in partnership. And so somebody asked if Midwest are there in the factory to promote breastfeeding. Is that your role? That was a question. Is there anything about that? Okay. Thank you for the questions. I just mean that our work to provide delivery care is like a continuity care. So we follow the woman in the workplace that never comes before with other health departments or other health practices. So we create some activities. We struggle to find ideas. And we found that we have to meet women in a factory. We think that it is also our role because the best way of practice is the continuity of care. So we emphasize that being with women is important. Whenever a woman lives, wherever she lives, wherever she is, we have to give her delivery care for women. Thank you. Excellent. And Monica is asking who brings the baby to the mom? Is it the family? Yes. Usually a woman left the baby and they give to her mother or grandmother. Someone also left to their network. Yes, like that. So it's very interesting to me to ask how the baby can get the best nutrition. The woman is kind of most of the women, particularly women employees, they didn't know how to save the personnel. Thank you. And Sarah is asking what barriers are there when you are working with these women or within their working environment? What are the barriers? Can you say something about it? Sarah is asking what the barriers are when you work with women at their workplace? Do you experience any barriers? Or is it no barriers at all? At the beginning we have some problems because we continue the company would introduce for women employees is not easy to do. But we try again and again and eventually we can identify them in the lactation room and we do a basis. And Jinta is asking what the improvement were over time? Could you see any improvement? Well, in this factory we also evaluate every month we look at the list, attend the list and we know that every Monday more and more women come into this lactation room to discuss breastfeeding. We think it is a good progress that we have evaluated and generally for breastfeeding programs in our regency, in Banco Regency in two years there is a significant increase in proportion of breastfeeding women in my first slide I explained that 52.3% about proportion of breastfeeding women would give breastfeeding exclusively but in two years in 2016 the data showed that in case of more than 75% that is a very good for us. Okay so more questions coming in so Jinta is asking how many women just pump and they actually feed the child is that also a possibility in these lactation rooms? Yes for too much we have about 10 women who come in this room every Friday a month women and more including pregnant women for breastfeeding women we meet five or six women thank you and these women they breastfeed or they pump they pump because the baby they have a baby so they pump the breast milk in the fridge okay so we have Anya who raised her hand we will just quickly give her the microphone and she can speak up if she likes wait a second Anya maybe in the meantime we can have another question if this is affecting the wage of the women if they take time to feed or to pump in that case does it affect the wage? no we have to put a process to the manager of the factory it is a policy that we surprise that the manager has a time allow a time about one hour to feed us and to meet with the factory excellent Anya you have the microphone you can ask the question if you like it was taking time for me to connect the microphone it's a very very interesting discussion going on just now about encouraging women to be able to breastfeed while they're at work I can see from the discussion that they maybe are spending a lot more time pumping and I would like to ask if Trey hi Hi hello Anya nice to meet you so exactly how many women actually breastfeed in these lactation rooms with their baby and how that works well Anya hello thank you for coming and hear my presentation as I said there are about 10 10 times and sometimes more women in the lactation room but they including pregnant women so not of the breastfeed women we have 5 about 5 breastfeed women come let me excuse me if Trey can you repeat the last sentence I didn't hear it okay it is like I I cannot hear you at all for the pregnant women we discuss about how to breastfeed for the breastfeed women we find how to farm and how and we also give enough of the patient Anya has your question been answered or is there anything else you want to ask the gist of how this lactation room is going and I hope that women are actually able to have their babies with them for that hour that they are allowed to breastfeed I think it is a very very good initiative and it is definitely a good beginning but I would hope that babies would actually get to be with their mother for some time during the day thank you very much history for very very interesting talks thank you Anya I can just to repeat what Anya has said because some people could not understand it So Anya just emphasised that she would she sees this is a great initiative and a really good start but that she also would like to see the children actually with the mother breastfeeding history is there any is there any vision of having the babies there in the lactation room is there any demand by women or what do midwives think about it at the beginning it is midwife initiative but by the time women know that lactation room is 5 so they come with because women fight but they know and they want to meet the midwife so history Sheila is asking if there is a clear policy about how much time is permitted during the day for lactation or is this a flexible approach in our country we have a policy that pregnant women who is kind of 13 they have 3 months for this video but in the factory for example it depends on the policy it depends on the manager they are in this story that I told you there is one hour every every okay so one hour let me see let's have one more question and then we are finishing so the ginger was asking are the workers paid per hour or per output like the breastfeeding mothers or any mothers or any women are they paid by the hour or by output yeah at least for example in the factory at least one hour it gives a change for mother for women for women employees to save the breast milk and they can give the breast milk after they come home at least it is believable for women okay we need to wind the session up so there are plenty more questions coming in history and I think you've raised a really innovative idea you had and it's great there was really a lot of positive responses to your initiative but also to the company who supported that and I think you clearly expressed this year's theme of the international day of the midwife that midwives and women should be in partnership and I think your example was an excellent showcase in that and I think the midwives are there where women are, I think that was another really good comment I've read that actually we should not wait for women to come to us but then go to women and you inspired a lot of people who might think now where can I go to meet women so thank you so much history and we are clearing up the chat and doing some housekeeping here and thank you so much for this excellent presentation and for everyone thank you Mr. for facilitating me in this presentation and thank you for everyone and again happy international day of the midwife in 2017 and we will see you again in next year, bye bye bye so let's stop the recording


Item number, SCP-683 Object Class, Euclid Special Containment Procedures SCP-683 is to be kept in a standard 8x8x5m research bay, equipped with a portable gas-powered generator. SCP-683 itself is to be covered with a suitably large, opaque drop cloth to prevent inadvertent visual contact, when not involved in active research. Research bay doors should meet level 2 hazard control rating, steel door, reinforced hinges, SC passport keycard access with manual override, but without the standard observation window. Video surveillance is restricted to this exterior door until testing is approved for recorded viewing of SCP-683. No guards should be posted, unless approved by level 3 or higher administrative staff. Again, to prevent possible inadvertent visual contact. No food or drink is permitted within 20 meters of the containment area. SCP-683 is currently held in research bay Zinjibur 4, at Site-19, under these conditions. Description SCP-683 consists of two objects. SCP-683-1 and SCP-683-2. When its unique properties are activated, it will produce samples of SCP-683-3. SCP-683-1 is a white 1953 crossley shelvedor brand refrigerator, showing moderate external wear. Internally, SCP-683-1 appears clean and well maintained regardless of contents, results of testing procedures, or deliberate attempts to soil it. SCP-683-1's power cord terminates in an unknown plug configuration that has proven incompatible with modern outlets. Foundation electrical engineers have constructed an adapter, inventory control code 19 Alice 683-7, allowing SCP-683-1 to run via a standard gas powered home generator, which is used for all testing. When supplied with electrical power, SCP-683-1 functions adequately as a refrigeration unit. SCP-683-1's unusual properties will function with or without electrical power, but when power is provided, instances of SCP-683-3 produced do not appear to decay or spoil as long as they are kept within the unit. SCP-683-2 is a child's age approximated at between 5 and 7 years, drawing on standard 8.5 inch by 11 inch white paper, oriented as a landscape and affixed by unknown means to SCP-683-1's exterior. SCP-683-2 appears to have been created with pencil and felt pen, showing evidence of moderate water damage at some point in its past. The drawing depicts a mountainous exterior landscape with an anthropomorphic sun, a house, a well, a dog, various vegetation, and a central figure, which appears to be wearing a chef's toke. Any person either uttering disparaging remarks about SCP-683-2, or attempting to remove it from the surface of SCP-683-1, begins to incur damage to both internal organs and skin or musculature upon ingesting any food item. The damage manifests as the excision of tissue from various locations on the body equal in mass to the food ingested. This effect ceases once the victim has ingested 0.42 kilograms worth of food, and an equal amount of tissue has been excised. Though observably painful, tissue is excised seemingly instantaneously following each bite of food, and has yet to strike any internal structure that would cause the death of the subject before the 0.42 kilogram threshold is reached. All subjects have expired within 26 days of last excision. Once the 0.42 kilogram excision of tissue is complete, a brown lunch-style paper bag, hereafter SCP-683-3, will appear in the interior of SCP-683-1. SCP-683-3 has consistently been labeled with the name, Eric. Text appears symmetrically in capital letters printed in black ink. Writing style appears consistent with each sample of SCP-683-3. With each appearance, SCP-683-3 has contained the following. A sandwich consisting of two pieces of white bread, crusts removed, and 0.21 kilograms of various excised flesh in viscera. DNA analysis has confirmed it to be that of subjects who last disparaged or attempted to remove SCP-683-2. A plastic zip-top bag containing 0.21 kilograms of various excised flesh in viscera. DNA analysis has again confirmed it to be that of subjects who last disparaged or attempted to remove SCP-683-2. A plastic zip-top bag containing three chocolate chip cookies measuring approximately 9 centimeters in diameter. Testing shows no abnormalities or traces of DNA. A three inch by five inch note card reading, Reading, Be a good boy today. Ink is black and handwriting is consistent in style with the Eric, written on SCP-683-3's exterior. Following testing, all instances of SCP-683-3 have been incinerated with no unusual effects. SCP-683-2 cannot be removed from SCP-683-1 and all attempts to do so have resulted in the activation of SCP-683's unusual properties. Without any attempt to remove it, SCP-683-2 has been set alight and incinerated via a simple match on three occasions, but has returned to the surface of SCP-683-1 within 68 hours each time. Despite expectations, D-class personnel who performed the incinerations were unaffected by SCP-683. If multiple subjects disparage or attempt to remove SCP-683-2 at one time, only the first subject to do so experiences its effects. No further subjects can be affected until production of an instance of SCP-683-3. Subjects who fast, following removal attempts, or disparaging of SCP-683-2 are unaffected until they attempt to ingest food. To date, two subjects have starved themselves to death without suffering any effect from SCP-683. Subjects fed intravenously following removal attempts or disparaging of SCP-683-2 have been affected as if they were consuming solid foods. Discovery. SCP-683 was discovered in a storage unit adjacent to the home of one Yolanda of Washington, a collector of vintage refrigerators and furnishings. Misfit claims to have simply found SCP-683 unattended on a street corner. In late July, 19... Her nephew, who reportedly helped her move the item, died two weeks following the move. COD on cert listed as complications from hernia. The item was brought to the Foundation's attention when an appraiser occasionally under contract with the Foundation, through front agency sentiments of centuries past LTD, became a victim of SCP-683's effects while evaluating Misfit's find. When asked why she never attempted to remove SCP-683-2, Misfit replied, It's a nice little picture, isn't it? Why take it down? Lesson complete. If you missed the previous orientation, go watch SCP-682. Hard to destroy reptile right now. Or for the complete course, watch this playlist.