WEBVTT Kind: captions; language: en-us

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okay 

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so 

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all right I just wanted to check with you or I yeah I wanted to say one more thing about the deep 

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reading thing is that it's a very good chance I think for everyone to come together and have a real 

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go at Seth Holme1s whose book fresh fruit broken bodies 

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it is quite engaging monograph I don't know who started reading that book? yeah quite a few and then 

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you'll get far into it if you take it with you on Thursday those of you who haven't this is your 

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chance to just sit down and get those pages flying,that is the whole point so hope to see you there.  

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relations of dependence 

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so 

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just checking if everyone is with us 

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18 participants perfect 

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so anthropology is the 

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the study of the common Sense and 

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James Ferguson is writing an essay about dependence and he's kind of chipping away at the Western 

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taken-for-granted liberal common-sense idea about dependence 

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this is what he says we westerners this is a concept that we westerners take for granted that we're 

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scared of that we create policies to avoid but that we actually should not we should think 

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differently about 

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because 

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have any of you read or heard about a dolls house et dukkehjem by Henrik Ibsen I'm sure you read it you 

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were forced to read it even in school at least I was forced to read it, and it's very famous for its 

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last scene right where Nora

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walks out on Helmer and like slams the door in his face he's been his paternalistic big man type of 

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husband who underscores and undermines her independence all the time by treating her as someone as a 

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child and the play is about how she 

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kind of wakes up from that slumber of dependence and in the final scene says to this guy we're not 

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going to be together anymore I'm leaving goodbye slams the door audience applauds great we 

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need Independence we all want to be independent, it's something that rhymes really well with our 

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common sense and Ferguson would say our Western liberal common sense this emancipatory liberal mind 

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because freedom is independence isn't it?

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not so fast says Ferguson. 

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He makes an argument about 

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Southern Africa but at the same time about the rest of the world it's a classic example again of how 

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there's this strange thing out there in the world that the Anthropologist tries to make familiar in 

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the process of familiarising the strange what we think as familiar becomes more strange.  

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We'll see how that happens. As I said if he writes explicitly against what he calls liberal 

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common sense 

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that saying that freedom is the same as Independence and reverse that dependence must mean unfreedom 

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when I was doing my master's fieldwork in 2012 in Lesotho in southern Africa the area that Ferguson 

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writes about I worked as an aid worker I worked for the 

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Red Cross and I do so many strange things that happen and I thought that I know I must go back 

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Here for my masters and try to understand these middlemen these intermediaries in development Aid 

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how they living how they work and how they're practicing their role as intermediaries between donors in 

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the north and kind of target groups in the South what I was the creativity and what are the 

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contradictions that they live with and I went and I tried to embed myself in these eight 

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NGOs in Massaro the capital of Lesotho and  

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I went around with a nice little letter from the from the Department of Social anthropology the 

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University of Oslo Norway with stamps and signatures saying that I was a good student and maybe 

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could I stay in your NGO and do my study people didn't really understand what that meant least of 

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all me but I did that I walked around in the neighborhood and distributed these 

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things and was hoping that someone would pick me up and  

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this organisation said hey you want to come study with us or like do your study here you 

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can be here we don't it's fine, and they gave me a desk at the headquarters. It was called the 

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research desk and I was just sitting there and paying attention to everything was going on and 

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getting to know these people and becoming their friends and going out so it has a projects on all 

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the rest of it stuff that anthropologist 

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do but the thing is that I walked I was then 

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In 2012 I was 24 years old I was walking this neighbourhood and I was living outside town 

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I took the bus in every day and I was walking this neighbourhood one day and old man came up to me okay 

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maybe he was 60 and he came up to me and he said 

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I felt like a young like rookie I didn't know anything but he walked up to me and said 

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"can I work for you?"

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I'll do anything I'll trim you garden I'll take your kids I didn't have any kids I'll take your kids 

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to school I'll cook dinner boss he called me boss 

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let me help you, employ me, exploit me. 

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Uncomfortable for a white liberal blue fresh-faced and anthropology student from the egalitarian Social 

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democratic country of Norway to encounter such Declaration of dependence can I become can you be my 

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Patron can I be your client was basically what he was saying. Throughout my stay in Lesotho 

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This thing  manifested itself in different ways this is the 

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most kind of explicit old man walking out to me a young white guy saying can I be your dependent can 

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you employment but in all other kinds of ways it there was a same thing that I discovered 

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and 

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and inside these NGOs there was this rhetoric about how people how these organizations who were

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 supposed to be sustainable they're supposed to you know make their own money in the end 

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because they're not supposed to be dependent on donor aid and what I discovered was that these are 

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NGO workers they really understood that you know.  You're not supposed to do ependence 

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we're supposed to be independent sustainable let's pretend that's all pretend to do that 

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of course and so they would kind of you know proudly write in the reports that we have a 

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sustainability strategy and the donors we're not receiving you are partner 

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you are not a donor we are partners and we are not receiving long-term funds but what the hell were 

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they going to do they were living there were running an NGO in Lesotho one of the poorest 

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countries in the world there's no money there's almost no resources 

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and then you're supposed to become sustainable and independent as an NGO of course they wanted 

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A dependency relation with the donor in the north just as that old man wanted the dependency relation 

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with me young relatively rich person from the north 

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but this did not fit well with my taken for granted idea of what it meant to be valuable what it 

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meant to be free and it didn't sit well in on the organizational level with how organizations 

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supposed to present themselves this is what Ferguson is writing about. People doing uncomfortable 

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things to the Western eye claiming and apparently seeking out 

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Relations of dependence 

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and that on one hand a kind of a cultural component okay 

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Ferguson has been critiqued little bit for that in is text that it's kind of a 

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culturalist explanation but you know these people in southern Africa there's just they just are 

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different their culture is just different they like to be people through other people they didn't 

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they are not like us there's an element of that maybe in Ferguson's argument and

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it opens with historical case of 

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the ?Guni? state and how people how in ?Guni? taking refugees sought out their own conquerors and 

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voluntarily entered into slave like relations it's a hint of culturally stagnation in this 

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which kind of can be critiqued they can be depended whatever but there's also a contemporary 

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kind of hardcore political-economic setting, a context and era of mass unemployment in southern 

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Africa. 

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This I cannot stress enough is that the key kind of background for what he's writing about okay 

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so a friend of mine who saw this lecture she saw the consumption lecture she said 

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it's very nice lecture but it was also kind of entertaining to see how you always walked around 

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looking for your papers dropping a paper kind of messing up your papers so this is my part of the 

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performance okay this is the last paper 

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this is de facto 40 percent wage labor and unemployment in South Africa he writes about 

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It as labor surplus it sounds kind of nice there's the surplus but there's massive unemployment okay 

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there's been jobless growth in southern Africa for decades same as happened in India Brazil many 

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kind of quote unquote developing countries or recent industrialised countries 

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experience the same thing jobless growth booming economy, BNP is growing but no jobs are following. 

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Partly due to optimalisaiton of work tasks and financial Capital won't go into that but this is 

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the this is the context 40% defacto wage labor and unemployment so for these people 

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wage labor can no longer serve as the main basis for social membership in the society in another 

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text I think of Ferguson has a book that's called give a man a fish reflection on the New Politics 

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of distribution and he writes there he quotes this South African Economist saying that I think 

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something like two billion people to million South Africans could die and it would not cause a 

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ripple on this Johannesburg Stock Exchange 

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they are detached from the formal registers of the economy and they will not be employed 

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this is a dream this is pipe dream this is not going to happen for any foreseeable future millions 

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of people in the society will never be engaged with never be swept up or integrated embedded in the 

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formal labor market I also remember this from when I did my  

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Master's research in this organization in Lesotho once we put out a job advert for 

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a receptionist or some kind of administrative role small thing we're like 700 applicants or 

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something you could walk the streets of Masseria and you saw young men all the time walking with 

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their little duffle bags or whatever like bags with all their papers 

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looking for jobs handing out jobs applications knocking on doors 

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there are almost no jobs to go around 

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so what happens then 

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claims of belonging via personalistic dependents are taking on a new urgency in a world where work 

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membership is simply no longer available 

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so 

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when you don't have a job to rely on 

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what do you do? you you try to find people that you can rely on 

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because at the end of the day the idea of the completely autonomous 

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person self-contained independent fully independent individual is at the end of the day an illusion 

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I think this is hundred percent true okay because I want you to kind of consider the possibility 

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that dependence is a constant, dependence is something that's always there. 

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think about 

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the COVID crisis 

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let's just say picture stockbroker living in Aker Brygge with a yacht 

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lots of money I just met a friend actually who had been there and was on one of these boats he told me 

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that they exist it's an exotic incredible world where they do all kinds of 

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they snort cocaine and go to fancy restaurants and as we've seen I think in this series 'Exit' has 

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any of you watch this Exit series? these are and and remember the Zaloom Traders also 

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kind of fiercely independent stock traders and yet they are also of course as human beings anywhere 

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at any time 

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equally dependent on invisible structures because 

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what happened during COVID-19 was interesting all of a sudden we realise that we are dependent on things 

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that we didn't really think about before. George's is involved in a project that studies ports and 

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containership trade and what happened when the container ship trade slowed down and

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people couldn't go to the ports in China or the assembly workers in Chinese factories couldn't 

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produce as much because of COVID suddenly you saw there was an effect over 

00:19:28.200 --> 00:19:29.350
here 

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we didn't let's just say went even further we didn't there was no more production of iPads or Macs 

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the stuff in Ikea I didn't come through because there's a slowdown in the global container 

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trade which is happening right now pieces for new yachts were not produced they weren't reaching the 

00:19:55.800 --> 00:19:57.250
shores 

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so suddenly you realize that well okay I'm dependent on these people and these these relationships 

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that stretch all the way through the seas to China 

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because when they stopped 

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it had an effect here or if all the suddenly we realise that we all kind of depended somehow on 

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grocery store workers who put the things in the stores for us when everyone went crazy and 

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thought there would be no toilet paper 

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we depend on all kinds of things all the time the question is 

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what of those dependency relations are made visible or not or made invisible and what are the 

00:20:54.300 --> 00:21:02.100
depends relations that are recognised and what are the dependencies that are overlooked 

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and so 

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if dependency is is a constant then you could say that wage labor that was in the that's in 

00:21:18.400 --> 00:21:25.300
Decline and what Ferguson is writing about was just one form of dependence so that that does not 

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kind of no longer being offered that's no longer an option so people seek other kinds of relations 

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personal relations they are seeking to become taking care of through attaching themselves to 

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anthropology students from Norway 

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latching onto whatever we could find maybe the something good will come out of it or attaching 

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themselves to donor organisations in the north giving them whatever they need to hear about our kind 

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of proud independence in order to maintain and sustain and keep that repeat dependency relation 

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going. 

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does that make sense? 

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So there's a new urgency in the world where workmanship is not simply no longer available says 

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Ferguson and this is the case in many places across the world most acutely in Southern Africa 

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and so what then of social policy what should we do what should we kind of how should we organise 

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our societies differently based on this insight? 

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as I said dependency is kind of the boogeyman of development aid it's the Boogeyman 

00:23:03.200 --> 00:23:09.100
in the mind of people who critique the welfare state right to be a NAVer to be someone who 

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works on goes and receives a welfare check is very stigmatised but 

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Ferguson argues that 

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The oint if dependency relations is constant is not 

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for social policy to eliminate dependence but it is to construct desirable forms of it not in other 

00:23:36.600 --> 00:23:42.450
words to end dependence but rather create beneficial forms of dependence 

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00:23:42.450 --> 00:23:48.800
now I wonder if we could try and figure out what that is and what that could be. What are the 

00:23:48.800 --> 00:23:53.950
beneficial forms of dependence that we could create 

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Is there a society where wage labor is declining and there are no jobs 

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00:24:03.000 --> 00:24:12.900
or here where jobs are quite you know accessible still but what could be the 

00:24:12.900 --> 00:24:21.100
beneficial kind of dependence do you think? Any ideas? 

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00:24:21.100 --> 00:24:28.400
or do you want to take let's just take 20 seconds to think of like good forms of dependence 

00:24:28.400 --> 00:24:35.900
between you. Talk to the person sitting next to you or have an internal monologue and I'll ask for 

00:24:35.900 --> 00:24:38.700
some hands in 20 seconds, go.  

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all right 

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00:25:51.300 --> 00:25:53.600
let's 

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00:25:54.100 --> 00:25:57.700
let's open up the discussion 

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00:26:00.300 --> 00:26:05.700
let's open up the discussion we have 20 minutes we can do the discussion and at the end we're also 

00:26:05.700 --> 00:26:09.200
going to talk a little bit about the exams but first 

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beneficial forms of dependence what did you think? I'm very curious 

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friendship? yeah absolutely what would be an example of that? 

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00:26:34.200 --> 00:26:36.600
yeah 

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hmm 

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so in that sense you're not you know going around saying oh my God you're dependent on me you have 

00:26:47.300 --> 00:26:54.200
to become independent because saying that would basically say let's not be friends almost 

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yeah hmm 

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00:26:58.800 --> 00:27:04.900
that's a no that's a kind of a nice the kind of form of dependence because it's also very horizontal 

00:27:04.900 --> 00:27:11.700
no it's not because the person is talking about vertical dependency relationships friendship 

00:27:11.700 --> 00:27:16.200
is a horizontal one. Others yeah? 

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Where does the state come in? There's the state 

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00:27:45.500 --> 00:27:55.300
definitely so without the state you would not be here basically, without the Norwegian welfare 

00:27:55.300 --> 00:27:58.700
state you would not be sitting here likely. 

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00:27:59.600 --> 00:28:10.500
the Norwegian welfare state is paying my salary and it's paying for this building, this technology, so 

00:28:10.500 --> 00:28:17.000
and you are not paying too much at least you know you're paying your rent and so on but you know 

00:28:17.000 --> 00:28:22.400
paying anything to study so in that sense you're all right now depending on the state and 

00:28:22.400 --> 00:28:29.650
that is we could say beneficial form of dependence even a hierarchical one rather 

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00:28:29.650 --> 00:28:36.100
than the Friendship this hierarchical relations dependency relation. 

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00:29:04.400 --> 00:29:10.300
so what do they prefer what service do they offer or what kind of things do people get when they 

00:29:10.300 --> 00:29:11.800
enter in? 

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hmm 

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00:29:53.500 --> 00:29:59.900
hmm 

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be my representative and through that you get kind of a service representation and protection 

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00:30:18.150 --> 00:30:29.900
and there's also there's no coincidence that the mafia entered very strongly into the 

00:30:29.900 --> 00:30:38.500
unions in eastern United States during the 60s 70s and 80s yeah definitely another example of a 

00:30:38.500 --> 00:30:45.400
potentially beneficial form of dependence constructed desirable form of dependence. 

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00:30:45.900 --> 00:30:48.200
 

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exactly 

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00:30:57.150 --> 00:31:04.600
exactly and so it goes to show that so what you're saying is that when you have a spouse who earns 

00:31:04.600 --> 00:31:13.100
money then you depend on that spouse or even if you also make a salary you won't be able to live 

00:31:13.100 --> 00:31:22.200
from that salary alone there's a dependency relation and this is obviously beneficial potentially 

00:31:22.200 --> 00:31:27.500
beneficial relationship it's socially beneficial 

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00:31:27.500 --> 00:31:32.900
the desirable form of dependents did not depend on anyone 

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00:31:32.900 --> 00:31:35.800
What would that look like? 

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00:31:38.800 --> 00:31:43.900
just a completely autonomous human being 

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00:31:43.900 --> 00:31:46.500
what will happen 

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00:31:46.800 --> 00:31:49.800
They die, no?  

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00:32:03.600 --> 00:32:06.100
yes 

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00:32:06.400 --> 00:32:13.100
that's a very good glad you mentioned that the basic income grant which is also what for Ferguson's 

00:32:13.100 --> 00:32:21.100
right in moving towards is another example of what he would call a desirable form of dependence even 

00:32:21.100 --> 00:32:30.000
hierarchical one because in this setting of 40% de facto unemployment in South Africa the debate 

00:32:30.000 --> 00:32:34.900
about whether we should just give people money these two million people could have died without 

00:32:34.900 --> 00:32:36.800
causing a ripple on the Johannesburg stock report 

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00:32:36.800 --> 00:32:43.600
James this guy who comes up to me and says boss I'll do anything what can I can I cut your lawn cook 

00:32:43.600 --> 00:32:51.450
your meal take your kids to school these people will never be incorporated into the formal wage 

00:32:51.450 --> 00:33:01.100
labor system so what do we do with them? they will never because we cannot create that many 

00:33:01.100 --> 00:33:06.650
jobs so in that context the debate about basic income grants the 

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00:33:06.650 --> 00:33:14.900
state providing citizens salary regardless of who you are how much you earn what your gender where 

00:33:14.900 --> 00:33:23.300
you live this debate has become very urgent in southern Africa and has indeed become 

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00:33:23.300 --> 00:33:31.500
come to the forum of political discussions across the world for that reason and that would of course 

00:33:31.500 --> 00:33:38.800
be a form of dependence on the state 

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00:33:38.800 --> 00:33:47.100
but the question is not so much to end to kind of to have this in to go with this illusion that you 

00:33:47.100 --> 00:33:54.900
could end dependence is just for Ferguson what are the desirable forms of dependence that we can 

00:33:54.900 --> 00:34:03.200
create and what are the less desirable forms of dependence that we should avoid because freedom 

00:34:03.200 --> 00:34:08.900
is not for Ferguson necessarily let's just say Ferguson is kind of working here with the concept of 

00:34:08.900 --> 00:34:09.449
dependence 

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00:34:09.449 --> 00:34:15.500
He's trying to make that Define that differently to give that different meaning but behind that 

00:34:15.500 --> 00:34:19.000
discussion is also different concept of freedom 

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00:34:19.699 --> 00:34:29.199
what does it mean to be free? to be dependent on Health Care provision from the state to be dependent 

00:34:29.199 --> 00:34:39.900
on someone who loves you who who brings food to the table alongside you to be

00:34:39.900 --> 00:34:49.100
dependent on friends to be the recipient of a common pool of 

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00:34:49.100 --> 00:34:53.350
resources provided by a government 

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00:34:53.350 --> 00:34:56.350
these things can mean freedom 

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00:34:56.350 --> 00:35:07.000
I'm dependent on Ullevål Sykehus the hospital being free if I fall off my bike break 

00:35:07.000 --> 00:35:08.800
my nose 

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00:35:09.600 --> 00:35:17.600
I'll be in big trouble if these people at Ullevål Sykehus do not work if you start 

00:35:17.600 --> 00:35:19.300
charging me lots of money 

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00:35:19.300 --> 00:35:28.600
so that there is a dependence there, but it is one that liberates me. It makes me ride my bike 

00:35:28.600 --> 00:35:38.400
with a bit more confidence actually maybe I shouldn't but it makes me safe that if something happens 

00:35:38.400 --> 00:35:44.000
when something happens knock on wood to me they will stitch me up 

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00:35:44.000 --> 00:35:47.900
so dependency can be freedom 

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00:35:48.200 --> 00:35:57.600
that's some  of the lessons in this course that you can as I say we go through all 

00:35:57.600 --> 00:36:03.750
of us to Eilert Sundts hus we take the elevator up all the way to the 12th floor where the economists are 

00:36:03.750 --> 00:36:09.100
we open the window and we scream something out over the university one of the things that we could 

00:36:09.100 --> 00:36:16.800
scream that would always be true is that dependency can mean Freedom you dependency relations 

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00:36:17.000 --> 00:36:22.399
to be dependent on something or someone can be can mean to be free 

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00:36:22.399 --> 00:36:29.300
and this of course goes all the way back to the start of the course 

00:36:29.300 --> 00:36:37.000
with the text by Milton Friedman right. What is freedom? freedom is just another word what are 

00:36:37.000 --> 00:36:42.700
the what are the concept of Freedom that is lurking in this text in Ferguson vis a vis or 

00:36:42.700 --> 00:36:50.400
versus the concept of Freedom that you find in Milton Friedman and Rose Friedman text on the from 

00:36:50.400 --> 00:36:52.450
their book free to choose? 

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00:36:52.450 --> 00:36:58.600
interesting contrast between this at the very end of the course and text at the very beginning of 

00:36:58.600 --> 00:37:04.200
the course something to think about and work on for your exams. 

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00:37:04.900 --> 00:37:10.000
let's talk about that a little bit for the last 10 minutes yeah 

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00:37:10.200 --> 00:37:12.800
yeah please 

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00:38:35.200 --> 00:38:44.900
exactly so the claim that you know someone stepping onto stage and saying I'm 

00:38:44.900 --> 00:38:52.100
independent I'm an independent man is something that you can kind of look a little bit odd at and 

00:38:52.100 --> 00:38:54.200
say what is going on here 

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00:38:54.200 --> 00:38:56.050
because 

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00:38:56.050 --> 00:39:04.800
In that kind of assertion people are making invisible or hiding or not 

00:39:04.800 --> 00:39:12.550
talking about all these dependency relations that made up made them be able to stand on that stage 

00:39:12.550 --> 00:39:14.899
And claim independence 

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00:39:14.899 --> 00:39:25.400
and why how why are some people allowed to and become more credible when they claim independence 

00:39:25.400 --> 00:39:27.000
in that way? 

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00:39:27.000 --> 00:39:36.000
you know self the idea of the self-made man and Norwegian prime minister right now is called Jonas Gahr Støre 

00:39:36.000 --> 00:39:39.800
I once wrote a book about him and he 

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00:39:40.700 --> 00:39:50.700
has said this I'm a self-made political man because he coming from a rich family with a kind of 

00:39:50.700 --> 00:39:58.000
conservative political leaning chose the left he chose the Labour party he chose social democracy 

00:39:58.000 --> 00:40:07.500
which is true but in this statement than this presentation of himself as a self-made man he's 

00:40:07.500 --> 00:40:11.350
also making invisible all these dependency relations t hat

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00:40:11.350 --> 00:40:19.700
made it possible from for him to enter into politics and to become an influential person because his 

00:40:19.700 --> 00:40:31.700
grandfather was an influential shipping person and he grew up in a neighbourhood of Oslo where 

00:40:31.700 --> 00:40:40.200
there was a certain social grammar in a certain kind of entitlement that seeped into your way of 

00:40:40.200 --> 00:40:41.200
being that 

NOTE
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00:40:41.200 --> 00:40:47.400
made him really successful he learned French he knew the right people that got him he was a 

00:40:47.400 --> 00:40:53.300
friend with another person that went to the same school who by the way was  

00:40:53.300 --> 00:40:59.100
the son of the Labour party leader at that time her name was Gro Harem Brundtland and the son's 

00:40:59.100 --> 00:41:05.000
name was Knut Brundtland some they become best friends he gets to know Gro Harlem Brundtland through 

00:41:05.000 --> 00:41:11.300
him and it takes education all this is thanks to 

NOTE
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00:41:11.300 --> 00:41:19.800
dependency relations that condition him in that empower him to one day come out into the 

00:41:19.800 --> 00:41:26.100
public and say hey I'm just me I'm making my own decisions I'm an individual I'm self-made but 

00:41:26.100 --> 00:41:34.900
actually by claiming that he is drawing up the curtain for us not to see all these relations of 

00:41:34.900 --> 00:41:37.750
dependence that allows him to do that 

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00:41:37.750 --> 00:41:40.900
That was just another example. 

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00:41:41.800 --> 00:41:53.000
I often say you know it's also something that you that we do ourselves like I worked really 

00:41:53.000 --> 00:41:59.200
hard to get here you know. I can also tell that story I worked really hard to get where I am right 

00:41:59.200 --> 00:42:04.900
now thanks to me my own effort, but let's try and be a bit more courageous and say that there's a 

00:42:04.900 --> 00:42:11.000
whole lot of luck the whole there's a whole lot of structuring there's a whole lot of stuff you get 

00:42:11.000 --> 00:42:11.100
from 

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00:42:11.100 --> 00:42:18.550
your parents and your name your neighbourhood and your own surroundings you're the the debt 

00:42:18.550 --> 00:42:27.300
the savings that that your mother gives you that allow you to buy a house now in your age and 

00:42:27.300 --> 00:42:33.500
say hey I'm an independent person I bought my own apartment at Grünerløkka

00:42:33.500 --> 00:42:34.649
Where actually 

NOTE
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00:42:34.649 --> 00:42:41.250
there's a dependency relation behind that too with your parents and with your parents relation to 

00:42:41.250 --> 00:42:48.050
Capital and their generations of stuff that they inherited 

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00:42:48.050 --> 00:42:53.200
okay I think you get the point. 

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00:42:55.200 --> 00:43:01.900
We have interpreted the world the point however is to change it, that was Marx and the point would 

00:43:01.900 --> 00:43:09.300
be for you to change it but before we do that we have an exam and there was a there are a few 

00:43:09.300 --> 00:43:17.200
questions to me about whether you should write in English or what it what it will be about and so on 

00:43:17.200 --> 00:43:23.200
we will be about is something I haven't really decided yet. Me and George's will talk and think about 

00:43:23.200 --> 00:43:25.650
things but I think it's important 

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00:43:25.650 --> 00:43:30.900
for me to let you know that we're not going to give you a questions that are going that are kind of 

00:43:30.900 --> 00:43:38.100
shocked they're going to shock you okay I don't want to kind of joke to you I want to give you three 

00:43:38.100 --> 00:43:44.400
questions you pick one and then the within these three there should be something that you feel 

00:43:44.400 --> 00:43:54.800
that is your home turf okay. So don't be worried we'll kind of lay out three playgrounds and an 

00:43:54.800 --> 00:43:55.550
invite you to 

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00:43:55.550 --> 00:44:02.300
go into one of them and I hope you'll be comfortable in at least one of these three. English or 

00:44:02.300 --> 00:44:04.800
Norwegian it's up to you 

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00:44:05.900 --> 00:44:13.300
right maybe in what you're comfortable with but also we're not going to punish you for writing in 

00:44:13.300 --> 00:44:19.600
English and not performing like William Shakespeare so if you want to write in English do that if 

00:44:19.600 --> 00:44:25.400
you want to write a Norwegian do that I'm not going to suggest you choose either one. 

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00:44:27.100 --> 00:44:37.600
The key now from this point on in is to to read Seth Holmes book we're 

00:44:37.600 --> 00:44:43.800
going to talk about that last lecture it's not going to be a substitute for reading that book my 

00:44:43.800 --> 00:44:53.700
lecture so do read it come to the Thursday thing and we'll have a whole kind of participatory last 

00:44:53.700 --> 00:44:57.850
lecture where we talk about everything that's difficult and all your questions 

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00:44:57.850 --> 00:45:08.000
so thank you see you soon. In addition to

00:45:08.000 --> 00:45:19.500
the Thursday thing there's what I think will be really nice when Saturday at 12 George's and I will 

00:45:19.500 --> 00:45:26.950
likely be there too we invite you to come with us to the labor Museum okay 

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00:45:26.950 --> 00:45:29.899
I don't even know where it is 

NOTE
Treffsikkerhet: 79% (HØY)

00:45:29.899 --> 00:45:35.300
it's in Sagene and we'll get a guided tour and we'll see how some of these things that were 

00:45:35.300 --> 00:45:41.400
talking about now have been contested and fought about in Norway so will be put some information on 

00:45:41.400 --> 00:45:45.500
canvas Saturday at 12 I hope you'll be there 

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00:47:16.300 --> 00:47:18.850


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00:47:18.850 --> 00:47:38.000
