 doing this through this platform. So I am wary that things can happen, but that's the unpredictability of the online new life that we are all into. So what I'm going to do, I'm going to share with you with PowerPoint. I hope you can all see it. Which somehow, okay, great. Which outlines the kind of philosophy idea behind this MA program, which I convene. Tell you a little bit about me. My name is Ruba Saleh. I am the convener of the MA program in Moderation and Diaspora Studies at SAAS. I was for a long time a member of the Department of Gender Studies and I moved to the Department of Anthropology three years ago. But I am an anthropologist by training. My work has focused mainly on migration for the first 10 years of my career, academic career. I was a migration scholar predominantly working on Moroccan communities in the South and Europe and their transnational lives across Morocco and Italy. In the last kind of 10 years of my life, I moved on to the study of refugees and I'm predominantly doing an ethnography of Palestinian refugees scattered across a multiplicity of countries in the region. And I'm looking at issues of political imaginaries and political agency among the so called their lives or that is possessed. So I'm looking at the relationship between camps and cities. I'm looking at how refugees themselves are articulating vision for radical rethinking of the relationship between state and society. And I'm really doing an ethnography of what it means for them to be human and to be politically active. So just a little bit about myself. So what we do in this MA program, the MA program obviously is one year long as most of our MA programs. The philosophy behind it is to look at migration as a diagnostic of power. So instead of looking at migration as a phenomenon, as a self containment phenomenon on and of itself, which of course we do in the various sessions, but the philosophy and the terminology of the program really espouses the idea that migration is a way to look and to understand power. And so the various ways in which power operate across history, societies, geographies, and societies. So the MA program is very interdisciplinary. It is located physically and scientifically, let's say in the anthropology department. It draws upon a variety of disciplines from political theory to anthropology, to sociology, to cultural studies and postcolonial studies. As I said, the main idea is to the bulk of the program really aims to critically assess migration theory, representation of migration in contemporary times. So critically engage with notions such as mass migration, what does it mean for migration, or to use the metaphor of the mass when it comes to mobility and migratory flows today? What does it mean to use the notion of a crisis when it comes to understanding the emergence of the so-called refugee crisis around the world? So we really want to look at critically at the ways in which ideas or mainstream ideas about what migration, mobility and diasporas are about, and the semantics, the political take behind the semantic of these understanding. The course looks at both migration from the title, you obviously fear that migration and diasporas. But in a way, for the past few years, we have organized the course in a way that the first term looks at migration and the second term looks more in depth into the diaspora. And reason is that a lot of the time literature are quite different. So the literature on migration is very much focused on mobilities, on movements, on regimes of migration, of control and management, of governmentality, on borders. Whereas the literature on diaspora is much more often focusing on cultural resistance, on identities, on home, home in desires, issues of belonging, issues of aspirations, issues of everyday life. So as the slide itself kind of hints at, we are really intersecting postcolonial theories, which focus on religion and cultural identities of diasporas. They're, as I said, already, they're homing practices, their desires, with the focus on the control of these, of otherness, let's call it like that. So, as I said, the MA program is very interdisciplinary. So we, but I do have a very predominant kind of interest in having students reading ethnographies which account for the everyday experience of being in transit, of being a mobile person or a mobile community. So, a very important aspect of the migration and its core module, which is called African and Asian diasporas in the contemporary world, is to also challenge the contemporary presentism of migration studies by looking at historical. So, in other words, it is really very common to kind of think that migration is a new phenomenon or as many colleagues of mine who have written about the topic have a lot of the times defined it as the new age or the new era of migration. So we kind of take issue with this presentism. And we juxtapose contemporary mobility and contemporary migratory movements with historical migratory movements to understand what is new. Is it about the intensity? Is it about globalization, which provides the new context in which migration is happening? Although, of course, with COVID 19 globalization will have to be a rethought. So what is new about the new era of migration? So we kind of juxtapose visually, but also ethnographically, the history of migration of the slave trade with the history with with the contemporary movements to see again what is new, what is different, what is that makes this era as more prone to be see as as the age of migration as the title of the famous book recalls it. We also kind of foreground the idea that migration is not to be given for granted what migration means across different communities, across histories, across times and spaces differ. So the course is really interested in also establishing comparative understandings of what people on the move actually think that migration is about. So not only from a top down approach, but really actually exposing the understanding that peoples and communities have of their way of moving around the world or within their local or national contexts. So again, juxtaposing movements that we are used to be seeing in these contemporary times, masses of refugee communities moving from war-torn countries with this light that has been just shown two minutes ago with other types of movements from this is a picture from India partition in 1948. So basically, the idea is to kind of interrogate rather than take for granted the notion of migration itself. And this is going to be done by looking at different times of historical and contemporary types of mobilities. Obviously, one quintessential element of this program is to foreground migration with empire. And so the issue of how the various empire formations have been inexorably linked to contemporary movements is very important in the program. In this country, we have been just exposed to what has been denoted as the candle of the Windrush generation. So this is a picture that records that particular historical moment, but obviously there are many other instances where the importance of empire emerges. And once again, the importance of juxtaposing, and we use here the metaphor of the, as you can recognize, one picture is from the slave trade. The other picture is the very recent picture of refugees being carried on a dinghy across the Mediterranean. So again, the kind of grasping of the continuities and discontinuities of historical experiences of mobility as they are anchored in economic regimes today. A little bit about the way in which the course is organized. So the course is organized in term one. You share the kind of lecture room with students from across the school. Then so this is a core course for the students taking the MA program in my question. But it is also an option for other MA programs and also for third year BA students. So usually we have a big lecture room with depending on every year, 100, 130, 80, depending on each year students. And so it's a kind of classic lecture, kind of type of interaction. But you also are divided into smaller groups in tutorials. So every group is, every tutorial is not more than 10 students in each one. And these are usually facilitated by myself and other teaching collaborators that are usually third or fourth year students or teaching fellows. In term two, the delivery of the course changes drastically. We are organized in seminar type of work. We have two hour small seminar work that we carry out. And it's much more down to you, the kind of, I mean, I'm gonna be there facilitating the discussion and conversation. But it's much more intense the way in which the interaction takes place. And it is much more about reading and discussing and divided groups. Hello, can you all hear me? Yes. I can. Excuse me. Yes? Can I see something? Yes, sure. Actually, I hear some noise. So I think some people don't know the mic. So can you turn off the mic? Thank you. Can you all turn off your mics? Yeah? Okay, brilliant. I think everyone has turned them. Okay, brilliant. I can see from my screen that most microphones are off now. So I hope that the sound is better now. Yeah, sound is better. Thank you. Okay, brilliant. So I was just going to say that in term two the work is much more seminarial and so it's more organized more around small groups doing work together. We make use of visuals, films, videos, group discussions. We discuss news the way in which migration emerges as a topic in everyday political and social contexts and so on and so forth. Of course, you have still a very dense and thick reading list from which you have to draw to organize your workload for the week. But it's very different from one where it's kind of a classic lecture with an audience kind of delivery. We are part of the Center for Migration and Diaspora Studies at SOAS, which runs a weekly seminar, usually on Wednesdays from five to seven. This is a very nice opportunity to attend a wide setting with usually very interesting scholars coming to present their work. It's one of the contexts where you are able to interact with people working and studying and researching migration, but also with activists, with all kinds of people involved in migration societies at SOAS. So it's kind of the larger hub where you will see and meet people who are working, studying or interested in migration across the school and beyond. And this is usually on Wednesdays. We have two new courses in the MA. One is a course that has started this year, which has been really extremely successful and it's called From Theory to Practice and Back Work Placements in Migration Research. So you will be placed, those of you who choose this course as an option, which will run again for the second year next year in term two will be placed in organizations working in fields as diverse as the arts, migrant support centers, migration, legal protection, asylum seekers, organizations supporting asylum seekers in the process of applying for asylum and many other different types of organizations. Also more research-based organizations are involved with us. So usually you sign up for this course in October, November, and we try to allocate you to in your preferred or first choice organization if possible. There is no coursework or no class for this course. It's entirely work placement-based and internship-based, but we do have like fortnight sessions where we gather together to discuss the ethical dimensions of the work you're doing, the hurdles, the hindrances, or just to share the experiences that you are having and to keep each other in the loop of what has been happening and it's been really, really a nice experience so far. A lot of students are carrying on their placement beyond the deadline, which is kind of the end of March because they got really interested in the work they've been doing or because they want to finish up some stuff. So it's very, so beside the requirements, the specific requirements of the course, actually everyone then is really welcome to carry on the conversation with the organization that they've been placed in, and so it's very flexible. The assessments for this course are also quite interesting in the sense that you don't have like a classic assessment based on an essay or an exam, but you are required to write a self-reflexive diary about your experience and about what it meant for you to bridge this theory with this practice. One of the things that I've been really experiencing as someone has been teaching migration for a long time, especially at SOAS, is that students come from, I mean, one of the exciting aspects of SOAS is that students come from across the world, so you have the world really in a classroom. There are very different expectations about what their studies will be equipping students with, but mainly there is a lot of commitment and a lot of interest in theories. And once you obviously go out in the field and start to applying these theories, you kind of encounter the first problem or the first hindrance. Similarly, a lot of friends and colleagues who have been practitioners in the field of migration and diaspora do complain about the fact that they are so immersed into their everyday work that they don't have time anymore to think. So in a way, this course offers an opportunity to bridge these two fields of theory, of thinking, of thinking of migration in abstract terms through theory and ethnographies with hands-in approach. We also have a new course which will run for the first time next year, which is called Anthropology and Race in the Global Context. And this came out of the need to address what I feel is increasingly a gap for a lot of students who haven't been, as I said, since this MA is open to students who come from a variety of different backgrounds, a lot of students haven't been exposed to the significance of race and racialized processes. In issues of migration and beyond. So this course has been really thought as a way to offer an in-depth understanding of how all kinds of processes are racialized, how whiteness features centrally in a lot of disciplines. And so it is going to be an option offered to all of you in this master program. Which kind of equips you with more sophisticated theoretical and empirical lens to understand even your own positionalities as people are interested in potentially in the future working within this field of migration and diaspora. The London motion is a very interesting workshop that we've been offering for the past two years. I'm not entirely sure whether it will run next year. So I'm giving it to you with a caveat that it might not be running. But it has been a very interesting laboratory where we offer students the opportunity to produce their own dotaries, which are shot at the London International Documentary Festival in London and are run by the director of the festival. And usually they entail working in groups around filming or delivering an idea of what urban London or migration in an urban conflict, particularly London, since we are all operating in London. What does it mean to render this, let's say cosmopolitanism or mobility that London is cross cut by through images? And the documentaries have been very interesting, very ethnographic in nature, focusing on parks, on coffee shops, on streets, on areas of London that are particularly diverse and plural. As I mentioned earlier, SOS is home to a multiple set of societies and groups organized by students and not only. So you have an opportunity to engage if you want to with a lot of very interesting activists and advocacy work that is being, as I said, organized by students and staff, two such organizations are the SOS goes to Calais Group and the SOS needs Society. And obviously beyond that, there is a lot going on at SOS with regard to all kinds of issues in relation to migration, BME communities, minorities, and so on and so forth. I'll just move towards giving you a kind of more, someone is ringing my bell, so I've been a little bit distracted. Anyway, what I want to do next is to share with you the course, the core course, African and Asian diasporas in the contemporary world. It's looked like this year, there is likely to be a little bit of shifting and changes and refurbishing as I do every year up to my syllabus, but this is what more or less, this is more or less kind of the kind of sessions that we have been covering this contemporary academic year. So migration theories, the colonized, so sorry, Juan Cave, I don't know how many of you are familiar with the SOS system or the University of London systems but for those of you who are not, we are working with three terms, term one, two and three. Term one is composed of 10 of teaching interrupted by a reading week where you have time to go deeper or catch up, catch your breath because it's a very intense program. The same goes for term two, 10 sessions with one reading week in the middle and term three is the term where you are more engaged with exams, with the handling essays and where you start thinking about your final dissertation. So the sessions of term one this year where mainly following on migration theories on what does it mean to actually think about migration and how do we decolonize the knowledge power around migration. For those of you who are familiar already with a little bit of migration theories, you would know that for many, many years before this epoch became defined as the age of migration and a lot of interest in relation emerged, migration was really the field of mainly geographers who were developing theories from within a very neoliberal or liberal understanding of push and pull factors. So, and it was mainly studied through the lens of migration from the South to the North of the world. So we want to kind of first of all question these whole apparatus of knowledge production and to focus our attention on what it means to decolonize this knowledge. Migration in historical context is very crucial as I mentioned earlier. We also want to or we have been actually very much taking issue with the paradigms of sedentarism versus mobility. There is an over emphasis on mobility sometimes in the literature or there is an over emphasis on sedentarism as the main, as the norm, let's say. And these are epistemologies that are usually rooted in Western thinking. So we want to engage with the politics of this knowledge production and the politics of the understanding of humanity in terms of these two mainstream paradigms, sedentarism versus mobility. We also take issue or engage critically with the understanding of migration as either being voluntary or forced. And so we look at ethnographies where the difference between the boundary between voluntary versus forced migration of refugees becomes very blurred. We then engage with the paradigm of transnationalism with issues of home making and how sovereignty is grappling with homes that are increasingly made up of multiplicity of spaces and locales. We also pay a lot of attention to borderlands and the relationship in bodies and borders through, again, thorough engagement with ethnographies and also ethnographies of scholars who have been migrants or refugees themselves who have written extremely powerful and poignant books that we make use of in our course where the experience of bodies crossing borders become the center of our attention. We also think of migration as a very important lens through which to understand what is humanity, who is human. And so focus on biopolitics, on governmentality, of movements on migration regimes or what we call the management of movement or of migration flows. I am, as a scholar, particularly interested in issues of temporalities. So as you know for a lot of people, especially in the global south, what has been kind of considered as a momentary interruption of a normal life that is to say the movement or the crossing or the detention center or in a camp has actually unfolded as the reality of the life for generations, the horizon of the life for generations. So I'm interested in sharing with you my research about weighthood, about migration as that kind of experience through which we understand what happens in this protracted weighthood as a lot of communities, particularly in the global south, but not only have been waiting for generations, for some to happen or to resume. So life is life in waiting. And the same is, I think, valid for a lot of communities and subjects who spend their lives in waiting or in waiting for the right permission to come, waiting for the documents to be regularized, waiting to escape from a detention center, waiting for a better living condition and so on and so forth. We also get intimate citizenship or forms of claims of rights that are linked to the private sphere of life, but also we look at the ways in which the notion of sort of what we call intimate relationships that we used to think about in terms of the private sphere of our homes become politicized or have become very much part and parcel of the way in which the state intervenes in our lives. If one such example, I mean, there are two such examples that can be mentioned here. One is the idea of domestic workers whose work entails that they carry intimate lives across borders. They share intimate relations thanks to technologies that allow them to keep a sense of the family. So this is one context where the public and the private sphere become very blurred. But another example of intimate citizenship is that where the state heavily intervenes in your intimate life in to assess if you are an asylum seeker applying for asylum in order to assess whether you are truly in love with that particular person, truly engaged, truly accountable in your application as to whether you are in a real relationship with someone or in a real or whether you have really, your body has been really traumatized by injuries or by scars due to war, violence and conflict, et cetera. So this kind of penetration of the state into the intimate realm of your body, your life, yourself is something that has become very prominent both in real life and in the scholarship that we look at. And finally, we have an open debate where we kind of in world without borders or a border less word. And we kind of divide in two groups and we take issue with different ideas of what that would entail. Term two, and I'm getting towards the end of my talk and I let you then ask any questions you may want to ask. Term two moves drastically towards diasporas. So whereas term one, as you have noticed was much more geared towards understanding of migration in terms of movements and mobility and borders and so on, term two is much more geared towards the understanding of diaspora community lives but also how the liberal state manages its own anxiety towards the, towards difference or towards plurality toward embodied diverty. So we foreground the role of emotions. A lot of the times there is a sense in which migration is discussed in the public as through, we kind of think that the one way to address the fears that have been so prominent in the past, decade with the proliferation of right wing and populist movements mobilizing these fears around migration as a way to capitalize on their electorate and so on. So we've been kind of trained in our lives to think that one way to counter up these fears is to bring facts and to sort of produce counter narratives that are based on facts and figures and convincing somehow in the rational sphere of, or the cognitive sphere of communication that migration is not as fearful or is not as big as a phenomenon or is not bigger than it used to be and so on and so forth. But actually in the second part of this course we actually look at the role of feelings and emotions as one of the ways in which we can understand the debate on migration today which is very much affected as in terms of, of what we could call an effective economy. It's the, what Aryanapadurai of well-known anthropology has called the fear of small numbers. There is a sense in which the narratives and public debate around migration have nothing to do with and they have nothing to do with facts and figures that are mainly to do with the mobilization and manipulation of emotions. And once these emotions are out there, it is difficult to tackle them with facts. So we kind of enter into this whole very fascinating body of work that has been produced on affectile and fearing and feelings and so on in the creation of otherness and in the dealing of migration. We look once again at the construction of race, the production of whiteness. We look at secularism, multiculturalism and the way in which in a way, particularly in Western societies, the Muslim body or the gender Muslim body has been at the core of the ways in which debates around secularism and multiculturalism have developed. But it's not only the veil. Obviously, if you think about hair and the racialized politics of hair, we find a lot of continuities. So we have a very fascinating session where we talk about hair and the politics of race behind hair. We then move on to looking at the political work of diaspora. So what does it mean to use diaspora as a heuristic device to stand the political predicament of refugee communities who actually want to go home and want to go back to their territories from which they were expelled. So we assess the validity of diaspora that has been so much in a way understood through the lens of de-territorialization, through the lens of political resistance or resistant towards ratified notions of identity or nationalism and so on and so forth. But we assess this diasporic field or against the experience of communities for home territories and self-determination within a particular context is still very important. We look at transnational politics and how communities are increasingly organizing politically across borders. And then finally we look at the cultural work of diaspora and so we look at the spoken word poetry at diasporic cultures of sense but also pay particular attention to the importance of food as a way of producing meaning and making of minorities and communities in exile. We look at the potential of other genres other than political theory or ethnography or anthropology. So literature or films in dissolving boundaries. And so this is a fascinating session where each comment talks about an novel or a film that has particularly destabilized their own visions or understanding of identities or issues of belonging or attachments and so on. Finally, and I'll stop with this last slide. We, I spoke initially about the epistemic grounding of this MA program. One aspect that really I find really important is that across the course we really pay attention to the place of activism in knowledge production. I invite students to really be very aware of the way in which activism and advocacy produce or to produce very important knowledge in this field. And so it's an invitation that I continuously make throughout the year to validate other types of knowledges that are not strictly academic or strictly scholar and to intertwine them with the kind of work we do in the class. So this is just a quote from the mayor of Riacce, a town in Italy that was home to or that became a model a couple of years ago in the Italian context that was becoming extremely alien or extremely violent in fact towards the idea of arrival of new migrants or towards existing communities in the territory. And so this little town became a model of coexistence but the mayor of this town was arrested and exiled actually. And so I found that what he said in the aftermath of his exile from the town, he was exiled. I mean, there was a glitch that was used against him in the kind of distribution of work to some charities that was found to be illegal. But actually the real reason was that this model of coexistence that he promoted in this little village, a village that was depopulated by Italian immigrants and repopulated by refugees was proving to be a threat for the narratives that the very right wing populist government in place was trying to promote of migrants as threats, as dangers and so on. So I find that his understanding and that is encapsulated into these quotes that I'm gonna read is very revealing of how activism and advocacy are crucially intertwined with the production of knowledge. So he said, if you have the right to divide the world into Italians and foreigners, obviously the audience here was the right wing government. I claim the right to divide the world into the dispossessed and oppressed on the one hand and the privileged oppressed on the other. The former are my fellow countrymen and the latter are strangers to me. So you see here how kind of familiar tropes around who belongs and who doesn't and who is your ally are completely reversed in what I think is a very interesting actually way of looking at the phenomenon. So thank you very much for your patience. I hope you have managed to listen and to be tuned to the talk. It was very weird for me to talk to myself because I can only see my face. And I mean my bedroom with no shoes. So this is also the first time that I give a talk by not wearing shoes. So I'll leave it now to you to ask questions. I have a question. I'm Anna from London, if you'd like to know your course, the theory of practice and back. I think that's what it's called. You mentioned the arts in the list of things that were involved in it. And I wondered in what way the arts were involved. Yeah, so there is one of the organizations is called Counterpoints Arts. And then we also have another organization. And it's a very prominent organization in London that organizes or promotes the arts of BME artists. And so I wanted to actually try and send you a link. Oh, thank you. So we have two or three organizations that we work with that work actually in the field of art and actually decolonizing art even. Also very prominent. Let me go back to the... Let me see if I can send it. I don't know how to do this. Oh, here. So this is the link to one of the organizations we work with. Another organization we work with is called 198 London. And we are actually trying to set up another partnership with another organization or another gallery. So basically, yes, this is 198 contemporary arts and learning is another gallery or art space that is in Brixton in London that for now I think more than two decades have been engaging with ethnic minorities and black and brown communities in London in promoting their heritage. Have you received? Can you see them? Yes, thanks. I can. Yeah, yeah. So this is the art part of the work that's made. Okay, thank you. You're welcome. Yes? Hello? Hello? Sorry. Hello? Can you hear me? Hi. Yes, I can. Okay, thank you. Okay. We'll wait a moment. Okay. My name is Ahiro Aki from Japan. So I want to ask you about our graduation thesis. Is it okay? Like about the graduation? About the graduation thesis. Yes. Okay. So I think we will work with some professors about our thesis. So can we choose them or actually we will assign some professors to us? No. You choose your topic, obviously. Usually towards February the MA coordinator, we have one of our colleagues covers the role of overseeing all the MA programs and he acts on behalf of all the MA convener students to start thinking about their idea for the dissertation, what we call dissertation, the graduation thesis. Which is worth 60 credits. And it's entirely up to you what topic you choose. Obviously we help you to think through your topic in terms of kind of guiding you towards whether this topic is feasible, is viable, is possible to be transformed into a dissertation if there is enough literature that you can work on or not. But broadly speaking, you decide your topic and you also have a chance to work with other colleagues, professors or lecturers in the department and beyond the department who you think might be well suited to supervise your project. Okay. So that means we cannot choose a professor we work with, isn't it? Yeah. So what happens is what I said is that you can choose, you are offered the possibility to choose your supervisor for your project. Okay. Okay. Yeah. That's it. The only one thing I wanted to add is sometimes if like, let's say 20 students want to work with the same person there will be, you know, there will be a redistribution to avoid that some of us take the too many students and others less. But usually this is less common. I mean, usually we all get, all students get to work with the person they want to work with. And we have some very, some very good specialists. I don't know what you want to work on, but we have specialists in various areas of the world. Yeah, I know. Yeah. Okay. Sorry. So can we have to meet them? Or actually I heard some big university cannot have cannot have a time to consult about our thesis with the professor. Yeah. So can we meet a professor very often? Of course. No, no. Of course. So first of all, the anthropology department at SAAS is not a huge department. So it's very familiar. It's very. We are mainly all located within the same kind of floor and corridor. So you do get to meet everyone. We have also weekly in migration and diaspora center series. We have a weekly center series. We have a weekly center series. We have a weekly seminar that the department organizes that all students are warmly invited to attend. So this is another place where you actually meet everyone. We have students. But also when it comes to your, your project, your final year, you know, what you call a graduation, what did you call it? Graduation, graduation research project. We call it dissertation. Once you are allocated a supervisor, you, you start working with them since, since more or less March, you have usually three, four, one hour long supervision time allocated to you with your chosen supervisor. Okay. Great. Okay. Thank you so much. You're welcome. Other questions? Yes. Yes. Hello. I don't know. Hi. Can you hear me? I'm Paul. Yes. Yes. Hi, Paul. I can hear you. Yeah. Oh, wonderful. I wasn't sure. Thank you. I wasn't sure if someone else had raised their hand before me. So thank you. First of all, thank you for the presentation and all the very useful information. I wanted to ask you because I've seen you're also the convener of the, of the two year version of the masters, the one with the two, maybe to talk a little bit about the differences between these two, these two programs, which are, if I understand correctly, basically the same program just with the addition of 120 credits of language. Exactly. But maybe because I'm personally, I have applied to the one year program, but now I have heard, maybe you can confirm this, I have heard that it is still possible to switch to the two year program if, if I would want that. So I'm trying to understand, you know, what the pros and the cons are and if, and if I were to do the only the one year program, if it was, if it, if it still would be possible to have, to have a language course, at least like a small, a small one, like a shorter version. Thank you. Yeah. So yeah. So I'll start by answering the second question. So yes, if you want to do it as a one year program, you always have the possibility to incorporate the study of one language, part of your credits. Right. And we offer a variety of languages at SOAR, so you can choose any of those. Yeah. And I think also, but I, I, I'm not entirely uncertain because things change every year. So I'll have to check this, but usually you can also, for a small fee, take more language provision. Okay. So, so if this is, if you take the one year version. Right. If you take the two year version basically it really is, as you mentioned, as rightly stated, the MA program, coupled with one year intensive language, which includes the studying abroad component. Right. The summer school. The summer school, which usually takes place in different depending on which language you are studying. This, the languages part of the program is run by the language center. So any questions related to the provision of the languages, I would urge you to write directly an email to them. Usually they're very, which language are you interested in? Arabic. Yeah. So I can send you, if you send me a private email, private, like to my email address. Yes. I can point you in the right direction who, who could be in touch with about how they organize the language provision, how many hours a week and how many exams and all of that. Because this is run by. Yeah. Okay. Thanks a lot. But basically you, you kind of have the language, the one year program with, with the one year studying of the language across the two years. And, and it's a very, very popular. Like choice. Because it's, yeah, it's really, you gain two, yeah, two, two things in, in, and you manage, you can, you can also have the option to, for example, think about a dissertation in the country where you're going to study the language and so on, you know, kind of intersect your various interests. Wonderful. Thanks a lot. You're welcome. Any other questions? I can't hear you. Yeah. Hi. Hello. Sorry. Okay. Here we go. Hi. Thank you also as, as Paul. I appreciate you taking the time to do this and speak with us about this. I did want to continue his question on the two year program because that is, that's the one I'm signed up for as well. For dissertation, that would be in our second year. Is that correct? Yes. So that would be at the end of the second year. Okay. And then in terms of the, I also had a question about the, from theory to practice and back course. I've looked over some of the options and the different, you know, organizations that so that number one, is it possible to, to take that course? Like if, if we are doing the two year program, could you, could you do it twice in pair with different organizations? Hmm. Good question. Or don't even. I don't think you can, because you can't count, you can't take a course two times. Right. Okay. So, you know, like credit twice, it wouldn't be possible to say, let's say it was another course. Anthropology of the Middle East, let's say. You can't take it twice because it's the same course in real, in actual terms, it's the real course. But what you can do, and I can see that, of course now there is the COVID-19 emergency and arrangements are, as we speak, being made for these organizations to do some of the provisions online and it's all an emergency situation, but a lot of our students have continued volunteering. So, and, and they have been with some of the organizations that have been, that have been in touch with in the recent weeks, that they have been very keen on continuing having the students volunteering. Not every organization is, I have to be honest, because some organizations have a lot of people volunteering, but some of them really rely on volunteers. So, they're really happy to keep to keep you on. So, in other words, you can't credit it twice, but you can keep going as long as you want. Right, okay, that definitely was fun. Thank you so much. You're welcome. Anna. Hi. Any other questions from our participants? No, I don't have. Anyway, I just wanted to say that if you have any other question that you, you don't have necessarily now, but later some other things come to your mind and you want to ask them, you just feel really free to email me at any time. So, to answer those, we can have also conversations on Skype or on WhatsApp if you have a particular concern or a particular situation that you want to discuss. I'm very happy to be available for those. So, it doesn't have to be all now. So, I think if we don't have any other questions we can wrap up. Thank you very much for this great session and thanks everyone for joining in and for your questions. I hope that you enjoyed it. We're going to put a recording of this session online. So, if you want to refer back to it, it will be there and available for you. But thank you all very much and I hope you all keep well and thanks for joining. Thank you very much everyone. Hope to see you next year. Thank you so much. Bye. Thank you.