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Lorraine (Yong Xin) Mo, MPhil Student, UiT The Arctic University of Norway

I was a Bachelor of History (second-upper honour) at Lingnan University in 2010 with a project  “The Role of Grigory Rasputin in the Collapse of Czarist Russia” and worked some years in Hong Kong SAR in civil service. In 2017, I got admitted to the University of Arctic Norway in Tromsø in MPhil in Peace Studies.

Barents-Euro Arctic region, as an area of geopolitical interest for the Nordic states which are of the post-cold war west and east division is facing escalating tension and conflictual relations at national and supra-national levels between NATO and post-Soviet Russia. Having observed that the escalated tension at these levels are not reflected in the way people close to the border experience each other in the academic-mobility sector in the High North, my inferences from living experiences as a North East Eurasian from Hong Kong SAR-Siberia is that it is the displaced indigenous people-to-people cultural exchanges between the Norwegian-Russian borders at the Barents Sea to Siberia after the fall of the Romanov-Manchurian Dynasty in the East that can explain why such tense atmosphere exists in the contemporary context. The asymmetrical dichotomy between the national-supra-national levels (political) and the people-to-people level crossing the border motivates me to do an interpretative-qualitative study with reflexive(historical)-ethnographic approach on the socio-cultural exchanges as an alternative peacebuilding discourse.


Keshav Raj Acharya, MA Student, University of Oslo

I am a masters student in Musicology program at Department of Musicology, University of Oslo, Norway. I have a Bachelor of Music from Kathmandu University, Nepal.  In my master thesis I am trying to explore Kauda (which is sometimes written as Kanraha, Kahaura etc.), one of the traditional folk music genres comprising dance, which is highly prevalent in the Magar communities of Western Nepal. The purpose of my thesis is to identify how Kauda music functions and establishes the various forms of identities of the Nepalese Magars in relation to their indigenous existence, self-existence and identity given by outsiders.