 Good morning. I wish to begin by thinking of our Brazilian colleagues and all those whose memories and crises of their thoughts and deeds are lost, who now have to undertake a long and hard work to recreate them in order to live their lives with the sense of meaning, security, and dignity. And doing so situates me appropriately in the task of reading this paper. What kind of world we live in now? It is decent, fragmented, and fluidized. Functionally differentiated social spare or communication systems make the coexistence of multiple identities in the individual a nob. Hyper-capitalistic chronic transference of capital perpetually generates socio-cultural or economic peripheries and effectively restructs. Hyper-secularization drive deconstructs religions and the equivalent local beliefs or habits previously vital referential frameworks for self-identification and the sustenance of ontological security. The combination of the function differentiation of communication spare, hyper-capitalism, and hyper-secularization causes severe identity and ontological crisis and various extreme identity politics driven responses to them, including the rise of religious and ideological fundamentalism. The suffering of the peripheries and those who are peripheralized and marginalized in the political economic centers as well as in the peripheries is shared instantly across the world, albeit virtually. And those who virtually share such sufferings themselves suffer from the fragmentation of self-identity and the deterioration of their economic culture well-being, leading them to increasingly extreme reactions, including again fundamentalism and nihilism. Hyper-capitalistic transference of capital has a strong tendency or perpetuating economic political underdevelopment in former colonies and the various injustices generated by it. At the same time, hyper-capitalism-driven relocation of heavy industry generates inner peripheries within the centers themselves. And all of those factors that make self-identity fragmented, ontological security shaken, inequality deepened, and injustices perpetuated within as well as between the center and the periphery are associated with historical facts and memories of colonialism, wars, and all sorts of human sufferings that can be recalled and mobilized in differential manners for different purposes according to where you live, how you connect yourself to digital information sphere, how well can you access to economic, socio-cultural, and political resources, and above all, how you identify yourselves. The convergence of those factors leads us to the situation in which it is virtually impossible to obtain unanimous agreement on any issue and unanimous approval of any solution. There might emerge majority and minority positions over a certain issue, but their differences and or boundaries between them would be blurred and shifting all the time and their positions can be reversed easily. At the same time, such differences or boundaries can be quickly sharpened when connected to certain memories that of injustices and sufferings in particular, easily leading to extreme hostility between the supporters of different positions. The development of digital media gives us a false sense that we have overcome spatial temporal constraints, but as long as face-to-face communication remains to be the best way to deal with problems of the above-mentioned kinds, we have to get together physically, and that generates cost, and costs us differently according to where you live and burdens us differently according to whether you are from former colonial powers or from ex-colonies. Everything comprising contemporary world and every factor constituting its reality, some of the examples we saw above, is mutually connected and cannot be divided into clearly defined cause and effect categories. A serious issue of concern for some is not an issue at all for others. However, we have to agree what the issues are in the first place, and in order for us to continue discussing about a certain issue, we at least need to make clear what differences divide us over the solution and where the differences derive from, and the latter requires us to heuristically postulate what causes what. In short, in order to discuss as to how to solve problems of contemporary world and actually solve them through conducting social practices, of course including archaeology, first thing we have to do is to make a halt to the endless relativization and shifting of each other's thoughts and positions, and I would argue that a world archaeological community can do a lot for that, and more. World archaeological communities can play a powerful role to set up a discursive space in which what are the issues of pressing local and or world concern are agreed, and the certain systems to classify factors into the cause and effect categories can be shared, both heuristically and under the shared agreement that the participants have to comply, and for that to be realized, such a discursive space not only needs to have a well-crafted set of rules, but also needs to be supported by and itself generate an atmosphere comprising the mixture of sincerity, mutual respect, controlled radicalism for making drastic changes if necessary, and above all the spirit of having fun together. Each world archaeological community has accumulated experiences of success and failure in opening up such a discursive space in the form of their meetings, and unwittingly come to possess a unique repository of tips for making such a discursive space not only realized but also sustained. Such tips include how to pay respect to various types of peoples and systems, including those whose traces of their lives we study, and those who founded and developed respective archaeological communities, how to ease and temporarily even bracket it out the painful memories of sufferings and injustices for making frank and productive dialogue possible by avoiding the occurrence of extreme posterity. We have to recognize such repositories as our common heritage, and think harder how to nurture them, develop them further, and share them with one another. That way we can strengthen ourselves as powerful world communities capable of making meaningful and concrete interventions to contemporary world, supported and mediated both by science and by organic democracy or life politics. Thank you very much.