 When I was listening to the earlier presentations, I almost started wishing that I could just improvise a response because there's so much to talk about, and hopefully there'll be chances in Q&A session. What I'm going to do, and there are more slides probably than I'll do, but what I try to do is to maybe illustrate you a case. Based on my research, last decade, I've spent time both studying the formal post-tsunami gender aid, if you like, gender aid, meaning the aid interventions, projects, advocacy campaigns, and so on that specifically were aiming at increasing awareness amongst the population in Arche, but also through project implementation, ensuring inclusion of gender equality concerns. And that was my earlier research, was focusing on that particular part. I'm more than happy to talk about that later. What I've now present here is my more later work, which is from 2012 onwards in ethnographic study in the city of Bandar Arche, true life histories and kind of like ethnographic approach to the changing city, to try to understand the complexities and maybe dynamics, some of which have been described here in this poem, actually, in relation to political economy, in relation to different forms of gendered violence. And maybe I try to link my talk to what some of the earlier talks. In terms of asking the question, what is gender that we are talking, what is it? And I'll give you some examples of how in my research I try to do the analysis. What are the gendered aspects of post-conflict and post-tsunami complex emergency? A situation which is very difficult to be separated into a natural disaster set, or post-natural disaster set up and a post-conflict one. What are the intersections of gender with some other social inequalities? I mean, some of which we have heard already in terms of class, economic and social class, and so on and so forth, they play a role in Arche as well. I have a YouTube channel, if you're interested in watching. It's under the name of Scraps of Hope. So there'll be other materials like this poem. And I'll talk about that in the very last. So basically, my interest actually, I mean, I have to say this as well, my first arrival to Arche was as an aid worker. So I was amongst those international experts who went there to support post-tsunami reconstruction efforts. And I have to say that that experience, maybe one reason why I ended up doing such a long research afterwards was this realization that many, many people who arrived in the aftermath of the tsunami were either incapable or not knowledgeable about the political violence context. It's not only due to the aid organization's failures, but it was also highly political, as we understand. It was not interest of the Indonesian government necessarily to allow international organizations to start dealing with the conflict dynamics. And that was quite clearly stated. If you remember the boxing day, after a couple of months, there was a real pressure from the Indonesian government to kick the international actors out. That was still, I mean, the first eight months of the tsunami reconstruction effort or the aid effort was in the midst of political violence still. I mean, the peace process broke out here in Helsinki was still ongoing. So there are a lot of complications, of course, one could study of that particular period. My research more looks into that phase where most of the aid organizations and aid efforts are gone. So the majority of organizations made an exit in 2009. In my study, when I've been conducting research, I don't at the moment ask people, what aid did you receive? But it's quite evident in the life histories, how people explain their experiences, how they were, let's say, residing in temporary shelters and then got a microloan. So a lot of these kind of instruments that we've heard were, of course, part of their daily lives. But what I'm maybe more interested in my approach is to look at one decade after. How does it look like? And then second, through the life history approach to try to understand that some of the complexities do not arise from the tsunami alone. That there are more structural, maybe longer term, structural issues to be discussed in terms of political economy in particular, in terms of maybe some silence, disasters, or crises that are yet to be solved. And in the Indonesian context, one of them is the 1965, 66 massacres that took place. They're like, as anyone who's following, I mean, there's still an ongoing issue. I particularly look at the ways in which this kind of reconstruction mantras, if you like, one of them really, in big way, used not only in Arche, but actually in other post-natural disaster setups, is this idea of building back better. I became interested in how does this concept become politicized, politicized in a sense, that what back, which before are we talking about? And who is defining what that better is? And what are those gendered consequences of that better? And in the case of the city of Bandar Arche, one really, really important part here plays the ideas about civilized Bandar Arche, Kota Madani, which is an Islamic way of trying to understand how do we rebuild a city back which would be resembling something of the early years of Islam, the Medina, the ideal society. And that's something really, really interesting. Because there we kind of look, one as a researcher and as a person who lives in that city is reflecting their own experiences of gendered piety, for example. What does it mean to be a good woman? What does it mean to be a good man? So reconstruction efforts cannot, in a way, hide away from these other ways and simultaneously existing attempts to imagine that better future. So in my way of kind of looking at these contested ideas, is to also try to make linkages between something which is local and very micro level experiences, but also this kind of more macro level, let's say the big data about populations, their behaviors, and so on. Where do they meet and where do they conflict? This is just something about the kind of feminist theorizing and gender studies background. So I'm kind of interested in this contestation of public space, for example, and everyday life as a site of contestation. And pay particularly attention to kind of marginalized voices. The voices that we don't necessarily hear when we focus on big data. And something quite important here as well. In relation to the things that are happening at the square today, the demonstrations against racism and fascism. Archer became at least in certain parts of Western media attention because of the peace process and the legal transformation that took place within the kind of auspices of Republic of Indonesia has meant a new rise of political Islam, new ways of imagining the state true Sharia Islam implementation. And in the current context where we live, I'm sure this has been discussed here in previous sessions and yesterday. What does that then do when it gets circulated in Western media at the moment? What are the images that we see? How do we understand what's going on there when it's filled her true very Western-centric ideas of what Islam is and what does it do to people, especially for women? Do we run and save them from what exactly? So that's something I try to work on in my research. Now, some observations. I'll give you some more concrete examples in a minute when I lay out the work or the book manuscript setup that I'm working on at the moment. So one very, very important lesson for me even was that even though for me, the tsunami, I mean, that was my first experience of the place. And very often, of course, that's how people, when they see a white woman entering into the city, that's the first story. The tsunami is the breaking point for temporality and understanding. 60% of the people died in that city. So it's obviously a very groundbreaking in that sense in terms of the life experience and what happened afterwards. But it's not the only one. And this is what I kind of think. I was just thinking that in some of the research that we conduct, what is the temporality that we actually interested in? Are we interested in looking at the now? How does the past affect how the now looks like? What are the silenced histories? What are the silent crises that we do not pay attention to when we have the mindset that this is the disaster that we want to be reconstructing? And for me, it was really, really, and if you're interested in looking at the videos, I'm explaining some of those very personal experiences of mine as well, that through the GIS maps of post-tunami reconstruction, what was completely lost in my understanding was how certain spaces in city and outside in the more kind of vulnerable to conflict, how movement in the cities was not so easy as we thought. It's not the tsunami affected inability to be mobile, but it was also, of course, those inabilities due to the political violence that was taking place. The city, another observation that I made through the interaction with a young adult street punk community is the ever-present militarization of the city, and especially how it plays itself out in terms of security forces, but also ex-combatants and their role in this kind of like a gray political economy that is very vibrant in the city. What kind of vulnerabilities that that create and so on? And I have an interesting kind of like a comparison of two ex-combatant men. One in his, let's say, close to 70-year-old. He's made a complete transformation, transformation from a independence movement combatant preman in Indonesian means somebody who seeks for protection money from vendors and so on into a Sufi healer. And that story will, it's one of those stories I'm hoping to share, I mean through the videos, also locally. So I'm kind of like hoping that this could be an... It's not only about research, research methodology and so on, but also about how do we engage with communities that are fragile? What kinds of stories do we tell? So through the story of a combatant turning into a Sufi healer who treats his ex-enemies, the police, the soldiers who come and receive his healing, that's quite powerful and there's something interesting there in terms of the age factor and again, temporality. Do we look at what is right now or do we look at how things may have changed? Compared to a younger combatant who was recruited in the very, very late stages of the conflict who gains his very fragile economic livelihoods, true premonisme, true violence. So peace that was negotiated and settled here in Helsinki has created for him another type of... I mean, transformation of violence practice, basically, which is moved into another spheres and so on. And this is just an example of an ongoing story in making. So I'm following the water cups in the city. One big major transformation that took place right after the tsunami. The water, of course, was polluted in the city and there was literally no possibility of drinking the well, water from the wells and it really meant a massive booming of purified water and so on. So I'm following the steps of the cup. What happens when it's drunk and it goes into a trash bin? What happens to it then? And there are some interesting stories there in terms of how it makes up a livelihood, especially for women in terms of recycling it, but also the piles that you see over there, they cleansed and gathered and sent to recycling. So there's something, I mean, the connectivity of political economy and economic practices through these paces. I mean, well, we have some bottles here as well. So I've been following where those bottles appear, who consumes them, what's the price, and then what's the price at the end of the recycling cycle? So far we've made, I'm doing a collaboration with a digital designer or documentary, Seja Hirstian, we've completed four, or publicly we're displaying four videos which you can find if you either go to Facebook or YouTube and we're still working on six life histories, one of them being the Sufi healer, but there are other stories. One which I want to raise here as a gender issue as well. Very often we think that it's easy. I mean, gender is easy. I don't think it's ever easy, but the easy way is to say, yes, let's see how the conflict affects men and women. We decided to focus also on transgender experiences and one of the stories is about a trans man. And in particular looking at the vulnerabilities that that position brings in, which are quite, quite different if we stick into these ideas of binary genders and so on. So I thank you.