1
00:00:01,800 --> 00:00:07,070
Good afternoon and welcome, everybody, for our fourth meeting of the seminar this term.

2
00:00:07,680 --> 00:00:11,400
I'm delighted to present the speaker this afternoon.

3
00:00:11,850 --> 00:00:16,860
The third view is Shoshana, who teaches at the Faculty of Education at the University of Haifa.

4
00:00:17,640 --> 00:00:27,120
Uh, abuse areas of research include, among others, cultural sociology, anthropology of education, ethnicity, race and social class.

5
00:00:27,630 --> 00:00:32,760
Everyday inequalities and discourse, subjectivity and emotion.

6
00:00:34,080 --> 00:00:42,270
His most recent publications deal with, uh, again, among others, the Palestinian professionals in labour organisations in Israel,

7
00:00:42,930 --> 00:00:48,000
Muslim students in Israeli universities, upward mobility of Mizrahim in in Israel,

8
00:00:48,600 --> 00:00:53,100
ethnography of schools from various socioeconomic classes in Israel,

9
00:00:53,430 --> 00:01:03,030
and most immediately related to our topic today social selection and ethnic distinction for in nightclubs in Israel.

10
00:01:03,390 --> 00:01:12,300
And the title of his talk today is Nocturnal Inequality, Ethnography of Social Selection and Waiting in Line for Nightclubs in Tel Aviv.

11
00:01:12,480 --> 00:01:17,790
I have your thank you for coming. Thank you for being here.

12
00:01:18,600 --> 00:01:25,100
I really appreciate it. And, uh, thank you for organising the meeting.

13
00:01:25,690 --> 00:01:35,790
Uh, uh, today's meeting is especially important to me because, in fact, this is the, the first time that I am presenting,

14
00:01:35,820 --> 00:01:45,110
uh, the finding of this entire study after, after three years of, of, of highly complex, uh, fieldwork.

15
00:01:45,510 --> 00:01:48,840
Also, it was very enjoyable fieldwork.

16
00:01:49,290 --> 00:01:58,139
It was that it wasn't easy because of, of its many sites and, uh, uh, and dealing with sensitive,

17
00:01:58,140 --> 00:02:04,680
discrete and painful issue that many people were afraid to talk about.

18
00:02:05,070 --> 00:02:09,420
But you don't have to feel sorry for me.

19
00:02:09,870 --> 00:02:19,650
This is fieldwork that, uh, include lots of whisky of of various of various kinds.

20
00:02:20,370 --> 00:02:24,980
And this is one of my most critical and active findings.

21
00:02:25,080 --> 00:02:29,430
The findings. Whisky makes the world better.

22
00:02:29,430 --> 00:02:33,600
And everybody. Everybody looks beautiful.

23
00:02:33,600 --> 00:02:43,710
Good compassion. And and the world even seems more egalitarian under under whisky without the cruel hierarchies.

24
00:02:44,250 --> 00:02:54,730
Um, I think if I. If I would, I will summarise my, my, uh, my academic interest.

25
00:02:54,750 --> 00:03:05,360
I will, I will say to one of my favourite philosopher, Ian Hacking, who poetically, uh, described,

26
00:03:05,790 --> 00:03:12,899
I said that I came to this topic when thinking about how kinds of people come into being and how

27
00:03:12,900 --> 00:03:19,050
the system of knowledge about kinds of people interact with the people who are known about.

28
00:03:19,320 --> 00:03:26,490
I'm fascinated by the dynamics of the relation between people who are known about the knowledge about them.

29
00:03:26,490 --> 00:03:43,620
And. So there is this relationship between knowledge, discourse, subjectivity and and when micro inequality is my main my main topic.

30
00:03:44,620 --> 00:03:56,099
So, so today's lecture require me to actually organise my, my thoughts for the first time on,

31
00:03:56,100 --> 00:04:02,530
on this huge research project with which is based on length.

32
00:04:02,580 --> 00:04:14,910
The ethnography is in the, in nightclubs in Tel Aviv, this city that, uh, that Israeli likes to call the New York of Israel or,

33
00:04:15,240 --> 00:04:23,880
or the city that never, never sleeps or my favourite the state of Tel Aviv.

34
00:04:24,510 --> 00:04:32,340
Mainly to emphasise its uh separating from uh from the rest of, from the rest of Israel.

35
00:04:33,020 --> 00:04:38,190
Uh, I thought a lot about what I would like to present today.

36
00:04:38,190 --> 00:04:41,940
My, my two automatic uh, uh,

37
00:04:42,720 --> 00:04:54,330
answer were were from the interview findings with the selector selectors as they are called in Israel or doormen or bouncers,

38
00:04:54,600 --> 00:05:00,750
as they call us in the US and the in the or UK and the word selector.

39
00:05:01,100 --> 00:05:08,150
Really important and the findings of interviews with clients who did not pass selection.

40
00:05:08,480 --> 00:05:22,960
Those customers whose ethnicities, ethnicity was evidence in their body or in their their self-concept or their their habitus in bodies and terms.

41
00:05:23,480 --> 00:05:32,320
This to this. These two options were where my first choice because I already organised their findings in the

42
00:05:32,870 --> 00:05:38,900
into two articles and one article will be published and the other article is under review.

43
00:05:39,380 --> 00:05:52,130
But I felt that this choice would be the would be easy for me and what it would would be worthwhile to present today.

44
00:05:52,850 --> 00:06:04,650
The finding that I, I have not yet fully analysed and these are the findings associated with the ethnography

45
00:06:04,700 --> 00:06:12,950
of waiting weightings of of waiting in the long in the long line to enter the night club.

46
00:06:13,650 --> 00:06:26,990
That is the special, special temporal subjectivity or the way the way in which customers standing in the line experience the time and space.

47
00:06:27,890 --> 00:06:44,570
Through this finding. I would like to to to connect between state space in I it is night inequality or nocturnal inequality and subjectivity.

48
00:06:44,570 --> 00:06:53,540
So so I would like. I would be happy if you view this lecture as a work in progress was whose was characteristics.

49
00:06:54,050 --> 00:06:57,860
I'm still trying to decipher.

50
00:07:00,530 --> 00:07:09,830
And of course I will be happy to hear any of your interpretation of my findings and my my initial, initial, initial analysis.

51
00:07:10,130 --> 00:07:15,920
So quick description of the structure of the lecture I will present.

52
00:07:15,920 --> 00:07:29,749
The broad research is a quick description of ethnic hierarchies in Israel, and then I will want to elaborate on the scenarios of social selections.

53
00:07:29,750 --> 00:07:39,680
And ethnography is in the, uh, of weightings, uh, discussion and I have some thoughts.

54
00:07:39,860 --> 00:07:42,360
What else is, uh,

55
00:07:42,440 --> 00:08:00,070
is require domain domain a domain a broader research objective was first the phenomenology of selection and the way that, that, that,

56
00:08:00,360 --> 00:08:17,080
uh, how to select or decided decide who to let into the club in the who, the who to denied deny access or who were who is the bona fide, uh, customer.

57
00:08:18,000 --> 00:08:26,059
I also studied the, the, I also research the accounts of self of emotion and selection.

58
00:08:26,060 --> 00:08:38,720
Meaning how do individuals who have not passed the selection process, who do not, uh, pass the selection, explain their experience.

59
00:08:39,490 --> 00:08:48,550
Uh, and of course the, the main issue of today, the ethnography of waiting, and I also analysed the legal this,

60
00:08:48,740 --> 00:08:58,219
the legal discourse regarding selection it nightclub and my main that my main the theoretical

61
00:08:58,220 --> 00:09:06,530
frames are cultural sociology of inequality in everyday life or micro inequality.

62
00:09:07,460 --> 00:09:20,030
LAMONT Uh, Michel, about, uh, the, the, the famous American sociologist, the Anita Wu and some of their,

63
00:09:20,030 --> 00:09:27,890
their, uh, their students like a rivet Rivera or Calarco symbolic interaction of inequality,

64
00:09:28,640 --> 00:09:32,880
sociology of, of selection and evaluation and,

65
00:09:32,910 --> 00:09:46,190
and especially selection and inequality in the two realistic social setting black nightclubs, taxi drivers and doormen, job interviews.

66
00:09:46,190 --> 00:10:00,560
Of course there is there are a lot of studies about a job selection in job interviews and, uh, very interesting and poetic writing about sociology.

67
00:10:00,670 --> 00:10:06,340
Call in the cultural analysis of of, uh, of a weight of waiting.

68
00:10:06,970 --> 00:10:15,160
So I want, I will not elaborate about ethnic hierarchies in Israel.

69
00:10:15,160 --> 00:10:27,730
I will just say that, of course, the main the main ethnic distinction among the Jewish population in Israel is between the Mizrahim and Ashkenazim.

70
00:10:29,830 --> 00:10:39,650
And this this distinction is, if is a product of bureaucratic act by the state to establish establishment of in Israel and the Israelis in

71
00:10:39,670 --> 00:10:48,370
the years under the hegemony of Jewish political leaders that had immigrated to Israel from Eastern Europe.

72
00:10:49,630 --> 00:11:01,130
And this this this umbrella cause identities and reduce, of course, the variation within group and,

73
00:11:01,270 --> 00:11:09,310
uh, and increase variation in variance between groups or in other words,

74
00:11:10,390 --> 00:11:21,760
it's a tool or for this umbrella identity that it's a tool of population management or governmentality to allow a full scope and a future.

75
00:11:22,330 --> 00:11:34,220
And of course, this is as small as, you know, a Mizrahi or Jews from Arab countries is a stigmatic identity.

76
00:11:34,630 --> 00:11:51,010
Um, and in the skin is these like, like whiteness is a, has a the, the privilege of being transparent and not a stigmatic.

77
00:11:53,950 --> 00:12:06,490
So I want to describe the scenario of self, self selection in, in, uh, in, uh, nightclubs or when you wait to the, to enter the nightclub.

78
00:12:06,820 --> 00:12:15,400
So if you want to spend a weekend evening in one of Tel Aviv most popular nightclubs,

79
00:12:15,940 --> 00:12:25,180
the first thing that will attract our attention and will and in which should be considered are the long lines at the clubs entrances,

80
00:12:25,510 --> 00:12:33,460
about a half hour and and a half. And another thing that you will probably notice is that there are those who enter the clubs,

81
00:12:34,300 --> 00:12:45,820
while others are rejected or deny entry between 20 and 30 to 30% on weekends, according to my estimation.

82
00:12:46,240 --> 00:12:56,170
Uh, if you, if you patrons known as VIP customers or friends of the club owner do not stand in line,

83
00:12:56,810 --> 00:13:04,120
in line and enter without wait waiting or through a separate entrance.

84
00:13:04,720 --> 00:13:13,740
It no ethnography is from the long length and and club entrance also show that those who are denied entry and

85
00:13:13,750 --> 00:13:24,790
are referred to in the club scene are referred in the club scene as those as those who do not pass selection.

86
00:13:25,030 --> 00:13:37,270
And this is a new cut, a new category, a category in a which I will say later, a new subjectivity or symbolic type the ethnographers.

87
00:13:37,290 --> 00:13:49,000
And in an interview with the selector selectors, as I will reported, demonstrate that member of specific group do not pass the selection process.

88
00:13:49,510 --> 00:14:02,260
Mizrahi men whose Mizrahi this Mizrahi youth with Latinas is identified by status A or the class and the ethnic habitus.

89
00:14:02,260 --> 00:14:12,040
In terms of mood here, the selectors even distinguish between heavy mizrahim with, I think with them in Hebrew and light.

90
00:14:12,220 --> 00:14:26,590
Mizrahi Mm hmm. The former, also known as aliasing, are often described as using this dismissed that excuse or being excessively Mizrahi,

91
00:14:26,950 --> 00:14:43,140
as is an Arabic word using everyday in everyday Hebrew, meaning pimp derogatory that there are other derogatory term Arabs.

92
00:14:43,330 --> 00:14:51,250
Ours is therefore associated associated with an excess of miscellaneous.

93
00:14:51,490 --> 00:14:55,060
Or is Tomer one of the selectors?

94
00:14:55,720 --> 00:15:00,460
66 simply describe it quote and ask is.

95
00:15:00,560 --> 00:15:13,240
An over extreme Mizrahi customer who are denied entry or even are given one of the following common answer from the selectors.

96
00:15:13,250 --> 00:15:19,790
You do not register in advance. There is the list of invitees and you do not appear on it.

97
00:15:20,240 --> 00:15:27,290
You did not confirm your arrival. This is a private party, a closed party.

98
00:15:27,740 --> 00:15:30,440
The club is full of occupancy.

99
00:15:30,860 --> 00:15:42,680
The selectors ask the denied entry customer to leave the premises and that at the same time continues continues his work.

100
00:15:43,280 --> 00:15:52,579
Most of the rejected customers stand on the side relatively close to the selector, noting that many other people,

101
00:15:52,580 --> 00:16:01,820
some of whom are even their close friends in line, who also did not register in advance, pass the selection.

102
00:16:02,480 --> 00:16:09,260
The conversation by customers whose answer is denied with their friends at this dates indicated that

103
00:16:09,260 --> 00:16:16,490
they know that the reason they were rejected rejected is their heavy Mizrahi ness or being black.

104
00:16:16,970 --> 00:16:27,740
They also point out that Ashkenazi customers Jewish Jews from from European sources or Mizrahim,

105
00:16:27,740 --> 00:16:35,900
will pass as ashkenazim like me, let him get through without any any problems.

106
00:16:36,470 --> 00:16:43,070
Some of the rejected customers call their friends who arrived earlier and are already

107
00:16:43,070 --> 00:16:49,310
in the club and discover that the club is not full or that it is not a closed party.

108
00:16:49,700 --> 00:16:59,720
Some of them get picture via, of course, the WhatsApp app, indicating that the club is not fully occupied at this stage.

109
00:16:59,750 --> 00:17:07,399
The vast majority of rejected customers return to the selector and emphasised that they are that other

110
00:17:07,400 --> 00:17:17,140
customers who were behind them in the line and did not register in advance have entered the club.

111
00:17:17,150 --> 00:17:20,390
The selector usually continue to refuse.

112
00:17:20,720 --> 00:17:29,510
Most of the rejected clients leave the place angry and ashamed, according to the description in the interview with them.

113
00:17:29,690 --> 00:17:37,490
But some argue with the selector and even cause a great deal of commotion, accusing him of blatant,

114
00:17:38,330 --> 00:17:47,480
blatant racism and protesting that he has not let them enter because of their dark

115
00:17:47,690 --> 00:17:54,890
skin colour and status as heavy or obscene evidence of him or are seen they rejected.

116
00:17:55,580 --> 00:18:04,520
Customers continue to argue with this selector, but most of them indeed do not gain entry and leave.

117
00:18:05,000 --> 00:18:18,350
Those who do not leave are shifted aside as side by their selectors into a small corner where the enters to the club they call the dry corner.

118
00:18:18,380 --> 00:18:23,350
So I don't know. In Hebrew, is Benetti bush drying a corner?

119
00:18:23,360 --> 00:18:28,910
I didn't find any other good translation hanging.

120
00:18:29,000 --> 00:18:34,549
Yes. And this visibility is very, very important.

121
00:18:34,550 --> 00:18:37,580
I would will emphasise it later.

122
00:18:38,210 --> 00:18:45,830
The proposal of this physical placement in the drying order, as reported by the selectors,

123
00:18:46,400 --> 00:18:57,290
is to publicly embarrass the client whose entry is denied, to make him feel humiliated and thus leave leave of his own accord.

124
00:18:57,920 --> 00:19:03,290
In the vast majority of cases, this is indeed what the what happens.

125
00:19:07,820 --> 00:19:12,469
So. So the selector and the selectors.

126
00:19:12,470 --> 00:19:17,510
And they should emphasise who are themselves of Mizrahi.

127
00:19:17,630 --> 00:19:24,500
Mizrahi origin, who for the most part also made extensive use.

128
00:19:24,920 --> 00:19:32,480
Again, between the distinction, the distinction between heavy mizrahim and like mizrahim.

129
00:19:32,690 --> 00:19:40,650
While the first concept is, as I said, is identical to the concept of of the stigmatic concept of our seam.

130
00:19:40,970 --> 00:19:48,770
The second term described mizrahim who pass as as a as a Skenazy or for Liron.

131
00:19:48,770 --> 00:19:53,570
One of the selectors described this as follows an end quote.

132
00:19:54,140 --> 00:19:59,990
Let's say you, he points to me, are called in our language a light Mizrahi.

133
00:20:00,590 --> 00:20:04,370
Look at you. You are a gentle, polite, cultivated white.

134
00:20:04,550 --> 00:20:18,290
And with this glasses, you press as a skin and see eye for an eye, for instance, now pointing at himself and consider considered heavy Mizrahi ass.

135
00:20:18,740 --> 00:20:22,280
I also don't bear selection for clubs. I'm black.

136
00:20:22,280 --> 00:20:27,080
Speak loudly, talk with my hands. You'll hear my Mizrahi language.

137
00:20:28,190 --> 00:20:34,790
Every, every, every other word of my knees, my eyes, my soul.

138
00:20:35,750 --> 00:20:41,300
In name. The Shelly. I'm actually in Hebrew. It's considered a more Mizrahi.

139
00:20:42,290 --> 00:20:44,720
I swear to God based I shame.

140
00:20:45,500 --> 00:20:54,740
This is this is was rocket talk from the neighbourhood then I also love a love affair, Olivier, a very heavy, popular Mizrahi singer.

141
00:20:55,580 --> 00:21:09,020
In short, you are like Mizrahi. I am heavy was an analysis of of the interview makes it possible to identify nine main

142
00:21:09,020 --> 00:21:20,149
status indicate indicators that stand out to the to the selectors skin colour of course for

143
00:21:20,150 --> 00:21:26,540
example quote from one of the interviews black are kind of what kind of suspicious objects

144
00:21:26,540 --> 00:21:32,240
before they even open their mouth they past the selection lists place of residence.

145
00:21:32,630 --> 00:21:45,470
What is what is what in Israel are known as development towns or I would be to the Jews community in the periphery of either a Jew geography,

146
00:21:45,470 --> 00:21:50,420
geographic periphery or fear side with high concept concentration of visa theme.

147
00:21:50,630 --> 00:22:01,300
Many of the partygoers want to a at least at the weekend to spend the night into in

148
00:22:01,670 --> 00:22:09,620
Tel Aviv and came from this far cities style of dress and now you should listen.

149
00:22:11,820 --> 00:22:16,620
Adidas suit. This is the way how they call them both.

150
00:22:16,950 --> 00:22:24,030
This is a quote of a quote from the interviews with the selectors Adidas suits.

151
00:22:24,960 --> 00:22:32,340
This is the nickname for the Happy Mizrahim because they love Adidas suits, button down shirts,

152
00:22:32,340 --> 00:22:37,770
and Tommy Hilfiger or Armani over such a cigar pants and elegant black shoes.

153
00:22:38,070 --> 00:22:45,720
What is important is that some buttons on the top are open and their shaved chased hair is speaking out.

154
00:22:46,560 --> 00:22:58,980
Haircut called the sucker play a haircut cropped hairdo with a shaved strip on the on the side or a so-called mohawk or on the other side.

155
00:22:58,980 --> 00:23:05,750
And sometimes even one shaved a eyebrow type of coloured hair.

156
00:23:05,850 --> 00:23:09,810
They quote, they pray, they spray a strong cologne.

157
00:23:10,440 --> 00:23:18,110
You can smell four miles away and have a few kinds like this, 1 million Russians.

158
00:23:18,120 --> 00:23:24,240
This is the name of the some of the of the cologne language, cheap language.

159
00:23:24,270 --> 00:23:31,620
This is, again, quote, cheap language, street language, inarticulate, heavy with likely grammatical mistakes.

160
00:23:31,860 --> 00:23:40,050
They use words like God is, bless my eyes, my soul in a tone of speech, quote,

161
00:23:41,010 --> 00:23:49,350
cumbersome talk of drug people who throw out the words and sentence if they are snoring now,

162
00:23:49,830 --> 00:23:58,260
walking style, clumsy, walking a little bit like a monkey, open arms of the right or left.

163
00:23:59,220 --> 00:24:05,520
And of course, accessories the gold neck like a necklace.

164
00:24:05,670 --> 00:24:09,030
Star of David pendant.

165
00:24:09,570 --> 00:24:14,700
A gold necklace with the name of his girlfriend, girlfriend, girlfriend.

166
00:24:15,090 --> 00:24:27,390
A gold chain link bracelet, a large ring with black stone in the middle of it, what is called an el gold ring.

167
00:24:27,420 --> 00:24:39,300
Al Golan is a famed another famous Mizrahi, a singer who has a black ring with a blackistone.

168
00:24:40,260 --> 00:24:42,300
So one of the.

169
00:24:42,780 --> 00:24:57,510
So this is, of course, the Qs that helps that help the selector to decide if the the the part the customer passed the selection or will deny access.

170
00:24:59,640 --> 00:25:07,110
So one of the first thing you notice when you arrive at the nightclub arena on the weekend is the long line of customers,

171
00:25:07,620 --> 00:25:11,670
party goers who are standing in line to enter the club.

172
00:25:12,390 --> 00:25:21,780
The duration of the queue on the weekend, the day's load by the Israeli by the social actors in the nightclub filled as

173
00:25:21,780 --> 00:25:27,960
Mardi Time is between one again is between one and one and half a half hour.

174
00:25:27,990 --> 00:25:33,030
Most of this, those waiting are men who arrive in groups.

175
00:25:33,550 --> 00:25:42,930
They they continue. Ethnography demonstrate that it is rare to see men arriving alone or male female couples.

176
00:25:43,710 --> 00:25:52,560
Woman on most nights, on weekends have a separate queue, shorter and with virtually no selection.

177
00:25:52,950 --> 00:26:03,809
There are rare cases in which women were not admitted to the club or cases where they demanded they made a direct a a dress

178
00:26:03,810 --> 00:26:17,650
code or as required for men in infrequent crisis cases where there was where where there was no separate line for a woman.

179
00:26:17,670 --> 00:26:22,590
Most of them approach the selector and ask to enter because they could not stand the cold.

180
00:26:22,800 --> 00:26:31,440
They were let immediately that no graphics show more of the hustle and bustle during the long wait.

181
00:26:31,950 --> 00:26:37,020
A loud conversation. Music for the club and the mobile and the mobile device.

182
00:26:37,350 --> 00:26:41,910
Dave devices of those waiting in line.

183
00:26:42,480 --> 00:26:46,799
Moreover, Sanders quarrels and conflicts,

184
00:26:46,800 --> 00:26:54,300
some of which become violent between the selector and customer who do not pass selection, are heard throughout the queue.

185
00:26:54,930 --> 00:27:02,040
This conflicts are a are a topic of conversation among those among those.

186
00:27:06,230 --> 00:27:11,000
Duce, who's among those waiting in line.

187
00:27:11,210 --> 00:27:16,820
Some ridicule. Those whose answer has been denying it.

188
00:27:16,850 --> 00:27:20,930
Some. Some are angry at the selectors.

189
00:27:21,500 --> 00:27:27,530
And others are angry that these conflicts create delays and increase increased waiting time.

190
00:27:28,040 --> 00:27:37,340
Further conversation conducted by those waiting in line to deal with the separate interests of VIP customers or friends of the club owners.

191
00:27:37,640 --> 00:27:49,640
Most of the awaiting people express anger that they cut the line or did not stand in line for it like a regular person.

192
00:27:50,510 --> 00:27:59,000
Finally, other topics of conversation that actually help those waiting to pass their waiting time or kill time,

193
00:27:59,210 --> 00:28:02,360
as they call it, dealing with alcohol and drugs.

194
00:28:02,690 --> 00:28:09,530
Many customers ask their friends and trusts for transfer between between them alcohol and drugs.

195
00:28:09,860 --> 00:28:15,410
The phrase, brother, can you fix me up is a phrase you will hear a lot.

196
00:28:15,500 --> 00:28:19,250
You will hear a lot if you stand in the line waiting for the nightclub.

197
00:28:19,910 --> 00:28:27,590
In this case, the reference, of course, is usually to marijuana or cannabis in some cases is the intention is to drug clout.

198
00:28:27,920 --> 00:28:33,140
There are drugs like love, drugs and heroin, cocaine.

199
00:28:33,800 --> 00:28:41,629
The Waiting Naugatuck is far to show that those waiting in line are not only men who arrived in groups,

200
00:28:41,630 --> 00:28:49,790
but that are also are two type of males groups who do not usually communicated between them.

201
00:28:50,390 --> 00:28:58,730
One group, known as aliasing or heavy mizrahim in the club scene are mizrahim and usually

202
00:28:58,730 --> 00:29:06,380
age 18 to to 36 who live in the periphery of Israel and come for for free,

203
00:29:06,590 --> 00:29:19,350
at least in Israeli terms, to go out in Tel Aviv, the party capital of Israel, the sick group known as the student, the good children.

204
00:29:19,370 --> 00:29:30,590
The selection passes or their skin and seem our younger usually aged between 18 and 29 years old living in or near Tel Aviv.

205
00:29:30,920 --> 00:29:42,290
It is important to emphasise emphasise that there is usually no communication between members of two groups inside and outside the club.

206
00:29:42,560 --> 00:29:48,200
Sometimes there are violent conflicts between them with the member of the first groups

207
00:29:48,200 --> 00:29:56,680
are hurt by the negative comments or by the ridicule of the member of the second groups,

208
00:29:56,690 --> 00:30:02,090
as do those those who do not pass selection and argue with them.

209
00:30:02,660 --> 00:30:13,480
Was this a lecture? So waiting is described in the literature as unique experience of time.

210
00:30:15,150 --> 00:30:24,570
Which attests the power struggle and inequality often described as dead time, empty time, limbo, liminal time,

211
00:30:25,380 --> 00:30:35,160
which moves the individual toward a specific future event waiting as many attribute, for instance, to Samuel Beckett.

212
00:30:35,490 --> 00:30:44,160
Beckett Play Waiting for Godot is time and space where nothing much happens.

213
00:30:44,370 --> 00:30:50,759
Moreover, the waiting is described as passive and included powerlessness,

214
00:30:50,760 --> 00:30:59,170
helpless, a Kafka sick frustration, an emotion described as infantile feeling.

215
00:30:59,220 --> 00:31:07,110
The prevalence studies a book about a waiting deal in the in the experience of emergent marginal

216
00:31:07,110 --> 00:31:14,400
subjects the poor immigrant asylum seeker either a bureaucratic meeting with the state.

217
00:31:14,580 --> 00:31:22,170
The waiting time is described in this context as an expression of of power and inequality.

218
00:31:22,470 --> 00:31:29,490
Whose purpose whose purpose is to produce docile citizens.

219
00:31:30,450 --> 00:31:44,850
One of my favourite quotes, a quote is by Vincent Calzado, a anthropologist of combined philosophy and topology,

220
00:31:45,780 --> 00:31:54,540
who who in a quote and his quote is waiting means to be oriented in time in a special way.

221
00:31:54,990 --> 00:32:09,299
This is directed toward the future. Not an expensive, expensive future, however, but a constrict, constricted one that closed in on the present.

222
00:32:09,300 --> 00:32:13,200
In waiting, the present is always secondary to future.

223
00:32:13,440 --> 00:32:18,220
It is held in expectation. It is filled with suspense.

224
00:32:18,240 --> 00:32:27,250
It is sort of holding action, lingering in, waiting the praise that the present loses its focus in.

225
00:32:27,270 --> 00:32:32,370
In then. In the now. The word in its immediacy.

226
00:32:32,670 --> 00:32:39,120
Sleep slips away. It is without élan, vitality, creative force.

227
00:32:39,120 --> 00:32:42,690
It is numb, muted, dead. Its only meaning.

228
00:32:43,200 --> 00:32:53,220
Its only meaning lies in the future, in the arrival or arrival of object, of the waiting and of quotes, the member of bulls,

229
00:32:54,480 --> 00:33:05,639
the member of of both groups experience a more active weight from the common description in the in the,

230
00:33:05,640 --> 00:33:19,740
in the literature or perhaps perhaps what Hage calls active passivity and do and do sometimes do something to pass the waiting time or kill time,

231
00:33:20,430 --> 00:33:24,000
and even defined these times in different ways.

232
00:33:24,630 --> 00:33:41,130
I now want to point out three main differences of doing waiting or how how people how would the customer experience a waiting?

233
00:33:41,970 --> 00:33:52,500
Those who those who who regularly pass selection refer to the referred to as the student or desk and see the vast

234
00:33:52,500 --> 00:34:00,240
majority of whom are indeed ashkenazim report that their waiting time is considered part of recreation or foreplay,

235
00:34:00,480 --> 00:34:04,200
as one of the interviews put it before entering the club.

236
00:34:04,530 --> 00:34:17,339
This temporal interval is grabs, as is a time that bursts quickly and is and an occasion to interact with,

237
00:34:17,340 --> 00:34:25,050
with, with friends standing in line waiting time is even described as quality time or party time.

238
00:34:26,320 --> 00:34:43,049
This this is time. This time also has been described as hedonistic time in which they are preparing for creating for greater enjoyment,

239
00:34:43,050 --> 00:34:53,070
going going to the going to the club via technology that in heads the pleasure such as consumption of alcohol and and drugs.

240
00:34:53,790 --> 00:34:59,970
The field observation show showed that to show to a large extent that they are

241
00:35:00,180 --> 00:35:08,160
mostly relaxed and their and their body language does not convey stress or tension.

242
00:35:08,880 --> 00:35:13,680
Neither do their conversation or revolves around.

243
00:35:14,060 --> 00:35:23,240
Question and would it whether they will pass this election or what they must do in order to gain entrance to the nightclub.

244
00:35:23,570 --> 00:35:36,500
The privilege habitus, which, as smooth as their weight, guarantee a stress free admission to the club, remain unmarked and invisible to their self.

245
00:35:39,360 --> 00:35:46,739
It is. I should I should emphasise that that that it is not that there waiting time is

246
00:35:46,740 --> 00:35:52,800
shorter as other research note about the waiting time of privilege subjects,

247
00:35:53,130 --> 00:36:00,990
but that they enjoy it more and are not busy dealing reflexivity with the fear that they will not pass the

248
00:36:00,990 --> 00:36:09,750
selection and not experience the future event entering the club for which they wait more than an hour.

249
00:36:10,380 --> 00:36:17,760
The disappointment, the despair and the uncertainty are therefore not part of their waiting time experience.

250
00:36:18,600 --> 00:36:24,390
The waiting, the waiting experience of those who do not pass a select selection.

251
00:36:25,920 --> 00:36:35,160
The the heavy with the theme is is embedded with experience of uncertainty, excited and and in shame.

252
00:36:35,580 --> 00:36:38,940
There the waiting time is subjectively.

253
00:36:41,150 --> 00:36:54,950
Her experience as longer and it and is privy to description such as frozen a time out injury time [INAUDIBLE] time holocaust time

254
00:36:55,190 --> 00:37:07,010
and I want to and later olds I will say something about the Holocaust language or they used and especially prison and prison time.

255
00:37:08,300 --> 00:37:19,190
For example 11 a 26 Mizrahim depicts depicts his experience standing in line as follows quote quote Eternity.

256
00:37:21,410 --> 00:37:24,890
This is eternity. Time, stand, stand still.

257
00:37:25,130 --> 00:37:29,720
This is a holocaust. This is like the selection during the Holocaust.

258
00:37:29,720 --> 00:37:33,230
I am denied enters because I'm black and because of my accent.

259
00:37:33,230 --> 00:37:37,760
This is this is how I speak. Time is not moving.

260
00:37:37,760 --> 00:37:43,970
I want to die. I I'm counting may have hurt beats just to make time to go faster.

261
00:37:44,780 --> 00:37:57,580
So so the double Islam ethnicity becomes their massive status hyper visible a both to the outlook to the gaze of the selectors,

262
00:37:57,860 --> 00:38:01,940
to the selectors and to the to the to themselves.

263
00:38:02,210 --> 00:38:07,970
In turn, the selector have the ability to stretch the subordinate time control.

264
00:38:08,270 --> 00:38:13,670
By time they orient, the Mizrahi subjects turn to the selector,

265
00:38:13,700 --> 00:38:21,829
gaze back to themself during a which they attempt to to release themselves

266
00:38:21,830 --> 00:38:29,900
from this enforced immobility by by attempting to pass a white best as white,

267
00:38:30,440 --> 00:38:33,589
the second, the second.

268
00:38:33,590 --> 00:38:38,270
The dramatic different differences difference is related.

269
00:38:38,270 --> 00:38:47,240
The fact that their subjects that do not pass selection, whose stigmatise ethnicity is defined as excessive,

270
00:38:47,750 --> 00:38:59,450
are busy talking about the both and executing a performance that may increase their chances of of passing the selection.

271
00:38:59,450 --> 00:39:10,730
In other words, they are busy becoming white or Ashkenazi and removing the status cues that testify, in fact in ethics to their excess ethnicity.

272
00:39:11,600 --> 00:39:18,350
For example, during during white one evening in which they waited in line alone a long time,

273
00:39:18,440 --> 00:39:27,140
it looks at all one of their regulars I had made friends with throughout the study ask for my help.

274
00:39:27,590 --> 00:39:35,060
Quote Brother Ahi as as someone who pass selections selection.

275
00:39:35,330 --> 00:39:38,490
You have to help me out here. How do I look?

276
00:39:38,510 --> 00:39:46,339
Tell me if I'm okay. Make sure I button my shirt up took of the rig they don't like tucked in my

277
00:39:46,340 --> 00:39:52,610
stark in my star of David their click desktop thus hold my red back of my elbow.

278
00:39:52,670 --> 00:39:55,880
They don't like it, but they will not say anything to you.

279
00:39:57,190 --> 00:40:08,720
Are there the the the description in these descriptions indicate not only that the mark the subjectivity,

280
00:40:09,500 --> 00:40:17,540
the subaltern are aware of social label labelling of their the their ethnicity of caring,

281
00:40:17,630 --> 00:40:30,200
eat or their ex or of their access of their bodies, but also that the waiting requires them to encounter the social gazes or outlook,

282
00:40:30,200 --> 00:40:33,620
both publicly and visually,

283
00:40:34,010 --> 00:40:50,360
that the outlook or the look of a of the Ashkenazi partygoers who pass selection and express that necessity and hierarchies in Israel and in the and a

284
00:40:50,360 --> 00:41:00,950
third characteristic a third characteristic that distinguish the experience of waiting time between group member is related to additional reflexivity.

285
00:41:01,850 --> 00:41:09,049
That waiting promotes the Mizrahi partygoers who are aware that their appearance

286
00:41:09,050 --> 00:41:15,709
and self undermine the chances of entering the club are busy with the reflexive

287
00:41:15,710 --> 00:41:21,380
question about political issues such as racism and the state state's embodiments

288
00:41:21,380 --> 00:41:26,360
of its subaltern citizens affiliated with the always the waiting time.

289
00:41:26,990 --> 00:41:38,360
Such critical political reflexivity did not appear at all among Ashkenazi Ashkenazi subjects who pass selection.

290
00:41:41,420 --> 00:41:52,940
Many of many of the conversation conversation revolve around issues concerning concerning social discrimination toward Islam in Israel,

291
00:41:53,300 --> 00:41:58,590
its injustice, injustice and the need for public institutions.

292
00:41:58,610 --> 00:42:03,320
Institutions such states, authority, court or media.

293
00:42:07,820 --> 00:42:11,780
To fight and erase this discriminatory practice.

294
00:42:11,780 --> 00:42:18,800
These forms of waiting time lead the interviews to become engage in different form of self monitoring,

295
00:42:19,010 --> 00:42:24,920
increased visibility, political awareness and experience of shame and humiliation.

296
00:42:25,310 --> 00:42:31,550
Their ethnicity and inferior social status become more evidence to themself and and

297
00:42:31,590 --> 00:42:38,840
and viewed themselves through the gaze of a of other one of their reflexive question

298
00:42:39,020 --> 00:42:48,079
that was repeated during the conversation between the Mizrahi customers while waiting

299
00:42:48,080 --> 00:42:55,100
and is an end in interview with me was related to the nocturnal space of nightclubs.

300
00:42:55,790 --> 00:43:06,050
Many customers in each of interviews ask the question which did not even arise among among Ashkenazi customers.

301
00:43:06,500 --> 00:43:12,680
What kind of place? Is this white kind of place?

302
00:43:12,950 --> 00:43:16,249
Does selection and selection in the state is silent.

303
00:43:16,250 --> 00:43:23,180
Silent? What kind of race does selection, even though it is it is a state law that forbid it.

304
00:43:23,660 --> 00:43:29,300
What kind of place is this where the states ignore blatant racism?

305
00:43:29,330 --> 00:43:34,820
What kind of place? This where the states abandoned some of its citizens.

306
00:43:35,150 --> 00:43:38,840
What kind of place is. Is this where. Where?

307
00:43:38,870 --> 00:43:49,460
No one. No country, no media, no court cares about the quality that that is is taking place here every night.

308
00:43:55,160 --> 00:44:02,810
Some of them even even suggest the answer to their to the to the quick to these questions.

309
00:44:04,220 --> 00:44:14,480
The answer to this question deal with the state's abandonment and lawlessness, with the nightclub space that does not belong to misery,

310
00:44:15,290 --> 00:44:23,250
to deliver him a space of negative emotions and a and an experience of social.

311
00:44:23,270 --> 00:44:28,100
This several quotes in use. Just several quotes in this context.

312
00:44:32,140 --> 00:44:39,850
What kind of place is this? You ask a place of abandonment where the state abandons the people it does not value.

313
00:44:42,040 --> 00:44:48,630
When I ask or in either answer, a place that does not belong to misery.

314
00:44:48,670 --> 00:44:52,580
There is a field called No Man's Land.

315
00:44:52,600 --> 00:45:00,070
So in our context, this is not always Iraqi land. So this differences,

316
00:45:01,360 --> 00:45:09,129
these differences testify not only the fact that the doctrine of space and

317
00:45:09,130 --> 00:45:16,120
time of nightclubs promote a specific reflexivity about ethnic subjectivity,

318
00:45:16,510 --> 00:45:29,169
stigmatic and privilege related to ethnic hierarchy, space, time and inequality among among among Iraqi party partygoers.

319
00:45:29,170 --> 00:45:41,980
But I would also like to claim that it interpolate them to Syria and sends it to specific, specific subjects,

320
00:45:42,460 --> 00:45:54,220
subjects who lose publicly in other the gaze of member of different ethnic group their individual singularity and become a symbolic type.

321
00:45:55,180 --> 00:45:58,480
The one that does not pass selection.

322
00:45:59,050 --> 00:46:03,470
I also want to to to to urge, you know,

323
00:46:03,760 --> 00:46:12,520
that this preoccupation with this with this social subject that that or subjectivity that

324
00:46:12,520 --> 00:46:20,860
does not pass selection during this space and waiting time of entry to into nightclubs.

325
00:46:21,310 --> 00:46:29,860
Also interpolate of course the hegemonic clouds who pass selection rigorously do specific subjects which

326
00:46:29,860 --> 00:46:42,189
in turn which in turn maintain ethnic social order in the in Israel that the the waiting space at the

327
00:46:42,190 --> 00:46:53,740
entrance to the nightclubs not only teach us about different experience of waiting between subaltern subjects

328
00:46:54,160 --> 00:47:02,049
and hegemonic subjects at the prevent prevailing race as the prevailing research literature suggests,

329
00:47:02,050 --> 00:47:16,570
but also about the invention of of a symbolic type unfamiliar to the everyday language or spaces in Israel.

330
00:47:16,580 --> 00:47:21,760
The one who does not bear selection. And at the.

331
00:47:24,700 --> 00:47:36,120
And this and and I think that this new category, new and a new subjectivity is actually a special temporal subjectivity.

332
00:47:37,510 --> 00:47:40,810
You that unique to the the the.

333
00:47:41,800 --> 00:47:48,540
The. The nightclub arena a.

334
00:47:52,300 --> 00:48:11,930
There. This in this disregard, we could we could see we could interpret interpret that we could we can describe this a doctor symbolic type.

335
00:48:11,960 --> 00:48:16,240
The the one that does not pass selection it.

336
00:48:18,090 --> 00:48:28,919
That. Even through the unique characteristic of the of the Dr. Space, the social actor in this space,

337
00:48:28,920 --> 00:48:36,630
this arena also indicated it indicated in its corporate reality, its status cues,

338
00:48:38,190 --> 00:48:50,550
and it is displayed openly in the public waiting a space that hegemonic partygoers can point out this symbolic type,

339
00:48:50,940 --> 00:48:59,790
the subaltern partygoers, which actually the symbolic type that does not bear selection, is aware of of its social stigma.

340
00:49:00,060 --> 00:49:08,460
And the selectors do not let them pass selection forever to see the club door is close to them publicly.

341
00:49:09,060 --> 00:49:18,990
Moreover, the subjects who do not pass a selection and refuse to leave the say the sites are place in public

342
00:49:18,990 --> 00:49:27,600
space known as O as drying corner until they are ashamed and humiliate and leave the place.

343
00:49:27,960 --> 00:49:29,160
This is this.

344
00:49:29,490 --> 00:49:42,120
This is all under the gaze of other other partygoers, some of whom belong to more groups in several to ethnically hegemonic, transparent groups.

345
00:49:42,600 --> 00:49:49,649
The lack of social tension in social relations between the these groups during

346
00:49:49,650 --> 00:50:01,050
the waiting time and within the club and its at least for I think add another

347
00:50:01,410 --> 00:50:08,069
social dramatic dimension which in turn maintains the nocturnal inequality and

348
00:50:08,070 --> 00:50:18,060
give it tangible visibility or what Latour calls thinking with eyes and heads.

349
00:50:18,740 --> 00:50:31,590
I suggest think this social drama that takes place in a waiting area of nightclubs is hyper a structure,

350
00:50:31,590 --> 00:50:41,070
drama or arena that projects the rigid social social hierarchies of social actors.

351
00:50:41,760 --> 00:50:53,729
In contrast to the ante structure concept of Victor Turner, which includes a liminal spaces, liminal space and of course,

352
00:50:53,730 --> 00:51:01,650
subjectivity, an experience that attempts to break down the rigid hierarchies imposed on us.

353
00:51:02,160 --> 00:51:13,319
A hyper structure space expresses projects and actually impose a powerful experience of

354
00:51:13,320 --> 00:51:19,920
the social structure and sharp boundaries between the groups that that characterise it.

355
00:51:22,560 --> 00:51:27,870
Moreover, while the ADR structure includes attempts,

356
00:51:28,530 --> 00:51:37,770
even if through an imagery imaginary imaginary play experience to offer alternative to familiar life spheres,

357
00:51:38,160 --> 00:51:46,960
the hyper structure arena make it difficult to imagine existential alternatives.

358
00:51:46,980 --> 00:51:50,280
The segregation between groups. The.

359
00:51:51,670 --> 00:51:55,840
Material that material indication of symbolic type.

360
00:51:56,200 --> 00:52:04,240
The actual public projection of symbolic type of of of of symbolic ethnic hierarchies

361
00:52:04,630 --> 00:52:10,360
or the transformation of the symbolic into the real in in lacan's terms,

362
00:52:10,900 --> 00:52:17,379
the physical removal of symbolic type and the structure of social event that includes include

363
00:52:17,380 --> 00:52:26,410
includes physically closing the club door to specific subjects and opening a to other.

364
00:52:26,710 --> 00:52:30,850
All these together for space and experience of.

365
00:52:30,850 --> 00:52:45,850
Of a of a of hyper a structure of cruel visit visibility a affiliated with doctoral

366
00:52:45,850 --> 00:52:57,429
inequality a a is a pub or as a public performance in the in the city in the city

367
00:52:57,430 --> 00:53:06,010
square as one of the interviews divided it with the social actors get and illustration

368
00:53:06,490 --> 00:53:15,790
of how ethnic symbolic distinction the distinction become material reality.

369
00:53:16,210 --> 00:53:25,030
Perhaps that was what a number of interviews of this would describes the nightclub as dirty place meant.

370
00:53:25,120 --> 00:53:39,510
The clean symbolic hierarchies are express materiality in front of their eyes in the in the nocturnal and in the nocturnal yes indeed.

371
00:53:39,640 --> 00:53:58,180
Tunnel arena. So so I think are I to to conclude the I think we should start discussing not only nocturnal inequality,

372
00:53:58,690 --> 00:54:09,760
but even the no look, even the phrase every every night life, we we we use the phrase everyday in everyday life.

373
00:54:10,360 --> 00:54:22,490
I think we should, uh, we should understand the social dynamics or this, the, the word or the, or the,

374
00:54:22,500 --> 00:54:32,530
or the life words of the social dynamic in the everyday, in the, every night, into every day, every night life.

375
00:54:32,920 --> 00:54:38,829
And try to distinguish between maybe between nocturnal inequality.

376
00:54:38,830 --> 00:54:44,980
Inequality a dire and diurnal and inequality.

377
00:54:46,720 --> 00:54:47,230
Thank you.