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great. Hi, everybody!

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My name is Paul Ramadt. I'll be your host this morning.

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Before we begin. I want to say that on behalf of everyone gathered I pay respect to the spirit of country. Here in Nam, where we are meeting, I acknowledged the past and present cooling nation, wood injury, Roy rung as the sovereign people. Here the cultural knowledge holders and who maintain and promote the arm, average law, customs, and custodian responsibilities

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of for country and the people that country continues to sustain generation after generation

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into the future. And for all of us I recognize the important contribution that first nations, thinkers have made to sociology, including challenges to our dominant ways of thinking. We thank the first nations delegates in the room today for their contributions to knowledge in the discipline.

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And now we begin. Okay.

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so how do we get out of this screen?

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I'll let you come up.

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We're next one

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stair work today.

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remember?

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So we think there is.

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Okay.

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I just oh, we just every piece of it, Elizabeth. So off. Yes.

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okay.

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Great on the screen. So

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so, Hello, everyone. thanks for coming this morning and thank you to the organizer of this mathematics session.

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My name is Elizabeth, and I'm a second-year Phd. Student at the University of Ottawa, Canada.

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So this presentation will focus on on this, as its title already suggests, on the religious representations of young Cavikers, who claim to be religiously unaffiliated.

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so, before getting into the heart of the presentation and exploring a few results from my analysis. It's important to point out some elements of the socio-historical background of Quebec society which I assume most of you are unfamiliar with.

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so Quebec is Canada's largest province in terms of territory, and as well as the second, most populous because of its distinct identity, culture, and language. Quebec was officially recognized as a nation within a united Canada. As recently as 2,006. So one of Quebec's distinctive feature is its Catholic roots. In contrast with, you know, Anglophones provinces of Canada, where the majority is a Starkey Protestant.

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So Catholicism took root at a time, and of the French colonization, and acted as a driving force behind the development of New France in the early seventeenth century.

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So the French language and obedience to the Roman Church, managed to resist the British takeover of the territory in the nineteenth century.

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and all of that, despite the minorization and attempt assimilation of the French-canadian population.

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so a law ensuring freedom of worship and religion is the second half of the nineteenth century enabled citizen of what was then known as a Lower Canada, to exercise their religion.

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In doing so, the British Crown implicitly delegated the care of the French Canadian society to the Church, which was then the centre pillar of the foundation of a truly national institutional network that was managed by a member of the Catholic clergy.

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and and it work that would include hospitals in college, for instance.

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So in their Sociographic study from 2,011 Canadian sociologists of religion, Martini and Sarah Wilkins Laflam, identified in a form of a typology 3 distinct religious regimes used to characterize the evolution of the social and institutional role

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of the Catholic Church in the Quebec society, as well as the ideal typical religious behaviors and relationships to a religion that were associated to each of these regimes. So, without dwelling at the historical aspect of each of these regimes.

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I want to sorry.

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It seems important to present the evolutionary framework that indicates that we are really going through a period of transition between the cultural and the pluralistic regimes.

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So

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the cultural religion regime that was accelerated

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by the Quebec. So so cultural revolution that took place in the turn of the 1,900 sixtys is marked by a paradoxical dynamic of high rates, of Catholic identification, and low to moderate rates of religious practice. So, as Quebec society modernized.

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More and more Cvekers stopped going to church, and a growing number started questioning the powers of the government in place at the time, which was, you know, closely tied to the Roman Catholic Church. So a growing anti-clerical sentiments started growing among the population

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as the power and the credibility of the Catholic clergy and church were called into question. So this conjure eventually related to a shift

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leading as well, many, and with killed Islam to their second religious regime, with which is the cultural religion regime. So from there

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Quebecers remain, you know, tied to certain religious rituals, such as baptism, funerals, as well as identification to Catholicism, even if their beliefs and behaviors did not necessarily align with the Church's prescriptions any longer.

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So the last type of a regime identified by the authors. The pluralistic regime is characterized by a growth

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of non-affiliation rates

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Among the general population that is also parallel to a strong religious commitment and vitality among those who still identify with a religion. So some would say that the Quebec society is already a religiously a pluralist society.

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On my part. I I want to argue that although the transition to a pluralist regime is still underway, as there are some visible traces of a cultural cultural Catholicism within the the social, political, and even mediatic sphere.

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So, however, since 2,021 Catholic affiliation just fell a little bit over one in 2 kivakers, tending at the 53%, according to the last census. So even though this rate has fallen dramatically by 20 points in just 10 years.

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At the same time non-religious individuals. They have known a rise, a significant rise going from 12 to 27 for the same period of time.

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 on a political and social level. Certain key episodes over the last 3 years have accelerated, accelerated. Sorry. This transition, marked by the exit from cultural religion regime. So, going

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without going into the full story, we can nevertheless name a few social, cultural political moments that since the early 2,000 s. Have contributed to Catholicism, losing its cultural foothold in the Quebec society.

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So since the year 2,000, the public school system has been thickened, fictionalized. But it wasn't until 2,008 that faith-based religious education courses were withdrawn and replaced by the ethics and religious culture courses.

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Whose goal was to teach and familiarize students with various religious cultures from a socio-historical and and the denominational perspective

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in 2,007 the Boucher, until a commission on the the practice of a reasonable accommodation really acted as a turning point.

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as it raised in the political and social spheres. Question about the acceptability and the visibility of certain religious practices.

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and the extent to which institution should accommodate individuals from minority. Religious groups.

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so legislative and constitutional projects, aiming at reaffirming the separation between

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the Quebec State and religion

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have, since the Bushhar and Taylor Commission been brought back to the table until the adoption in 2,019 of the Bill 21 on the Li City of the State, La City.

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So, under current regulations, government employees, and people in positions of authority as such as judges, policemen, Teachers

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are now prohibited from wearing religious symbols in their professional duties in the context of their professional duties. So.

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 please. So.

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despite some

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some you know dark episodes in it's past the the the history of Catholicism in Quebec. many Quebecers continue to emphasize its patrimonial contribution. And it's driving force in the development of the Quebec society

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and specificity. So

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I want to argue that emerging adults who and this is my point, are the cornerstone of this transition towards a pluralistic regime. So, following this long preamble, I'd like to invite us to explore the dominant social representations of Catholicism that we can find in the testimonies of a few non-religious young Quebecers that I previously interviewed. So

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in order to do so, I analyzed interviews.

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that I myself conducted in part with 38 young Quebecers who identified as non-religious over the course of 2,020 so 19 men and 19 women, aged between 20 and 32 were interviewed. The main recruitment criteria were age, place of birth, self identification, as having a no religious affiliation.

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so majority of participants add, of course, a Catholic family background, while an equally significant proportion of participants had been socialized in non-religious environments.

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and

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where religion was either simply absent or discouraged by their parents. So all respondents took part in a semi-structured interview, covering range of themes such as worldview relationship to religion, spirituality, vision of the future, etc. So in the interviews were then transcribed and coded before being subjected to a conventional thematic analysis.

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So

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the study of collective representation

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it can be traced back to. Of course, Emil Durkheim, who emphasised on the importance of individual ideas in the study of our social realities. So French sociologist, Denis Judle, a specialist and a theorist of social representations.

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defined them as a form of knowledge socially elaborated and shared with a practical aim contributing to the construction of a reality come on to a social whole.

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So the social whole we will be studying here is, That of young adults living in the province of Quebec, and do not adhere or or identify to a a religion or a religious interpretation of the world. So my qualitative analysis enabled me to distinguish 2 levels of social representations of religion. In the interviews I conducted.

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the First Level is general associate to religion in the broadest sense of the term

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meaning. It's not aimed at any particular traditional group, and based, above all on a functional definition of religion. The second, the second level is specific, because it calls on the the reference religion of a vast majority of respondents, even those who have not been previously socially socialized. And

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that's, of course, a Catholic religion whose representation often called on a narrative whose arguments and rhetoric presents certain similarities.

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So because I am running out of time, I will go over quickly a social representation of Catholicism. Which for a vast majority of our respondents embodies the religion that have personally known, and for others their religion, that their grandparents, or even an object symbolizing a dark past

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 In the testimonies of many of our interviews Catholicism is perceived as a hierarchical and authoritarian institution that's almost that is almost seen as out of date to a certain extent. So

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in the imaginary of these young people, in terms of their personal relationship with religion, they don't have necessarily negative memories associated with their experience of religious socialization.

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For instance, 21 year old, Chloe told us that when she first learned about the existence of these of residential schools in Canada, she was deeply disturbed to see that the representatives of religion of a supposedly good religion were capable of such atrocities.

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Yeah, okay, I'm going to rub it up.

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I will not be able to go over the general representations. But yeah.

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I don't know how to end. I will go over my conclusion then, rapidly. So I want to end with a few concluding thoughts the analysis of religious representations, whether they are general or specific.

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does tend to present religion, whether it is Catholicism or different world religions as an external reality of little interest in terms of identity and meaning. So we might wonder what an examination of these representations tells us about

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the State, but also the future of religion in Quebec, especially in time, where Religion and religiousness tends to be erased on the social and political sphere.

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So as the gap between young Quebecers and Catholicism.

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as well as religion in general, continue to widen, and while the level of transmission of Catholic identity and culture keeps on declining, we will have to pay attention greater attention to the social cultural transformations that are underway in the Quebec Society. Thank you for your attention.

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Thank you. So that was Elizabeth Sua from the University of Ottawa. And now we have Timothy Clydesale from the College of New Jersey.

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and we just need to switch his Powerpoint.

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We're we're going to hold the questions until the end, at which point I'm sure that we will have A way to kind of

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here to some of the not the

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thank you. It is great to be here. This is my first time presenting at an Isa conference, and it will not be my last. It's just a thrill to be in an environment with folks from so many nations represented in so many voices and perspectives. So this this project of mine came out of a a project that I worked on Kathleen Garcia's fully as my co-author. This book, called A 20 Something Soul, published by Austria University Press.

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is, is kind of background. For where I wanted to share these analyses today, and in that in the final chapter of that I laid out a typology. Now the typology was based on something we called the national study of American twentysomethings.

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and then what I did in this chart here is I applied that to the population proportion of 20 somethings at at that point in time. So this is all 5 of the kind of categories that people are religious and not religious in the United States. This is every 20 something United States would fit into a box here somewhere. And what you see here is is the way in which is a very lopside. It's sort of by.

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There are 3 very large categories of Christian identifications. a very large category of those who are religiously unaffiliated, and then a very small, slowly growing category of other religion, and as I was walking over to to get on the tram to get here. I walked through Flagstaff Gardens, and there in the open air, was probably about

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300 Muslims gathering for morning prayer. And so it was a really kind of neat moment kind of coming across the park to see them responding to the call to prayer as I boarded, and thought about coming to a conference to speak about other religions that said most of our book focus is not on that group because it is so heterogeneous. In America we focus on the first 3 evangelical mainline Protestants, Catholics, and then and then our non group

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created a typology very quickly and religiously active as someone who has 20. Something attends worship at least twice a month or more often, and says, spiritual growth is very important or essential to them. The other end of that spectrum is someone who's religiously estranged, and these are people still say they have this affiliation.

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but they either never attend worship services or attend less than once a year. and they consider spiritual growth not at all important or not very important. Everyone else falls into the medical or middle category that we called religiously nominal. So that's the religious categories on the other side of the group a a spectrum are those that are religiously unaffiliated, and we worked on. 3. 4, 4. 4 categories of

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of affiliations. There we have the unaffiliated believers, which is that clear box. These are people who, although they do not say they have a religion, hold quite a few religious beliefs, sometimes quite traditional in in their views, so they may believe in God. They may pray regularly, they may even attend religious services, but they don't indicate that they have a religion.

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Our next group would be the spiritually eclectic folks that are are definitely interested in spirituality, but are not part of any standard sort of religious category. But they're open to things. And I, exploring that? the philosophical seculars. These are your kind of classic, traditional, well identified folks who think about their secularity. Who can argue about it? Who reason about it. And and typically a self identified

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as being a skeptic, as an atheist or as agnostic. So that's the smallest group of the bunch there. But that is an important segment. And finally, we have the group. The largest group of all is just indifferent.

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They don't care about religion, they don't care about their secularity. They just don't care about it. And they kind of fall into that. That that group right there. So that's kind of background here. and what I wanted to do is I looked at this survey. Analysis is connected with an earlier typology. Now Pearson Denton wrote a book called So

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a of their own and they use a, a, a, a typology that all starts with A's, a biders, who affirm and involved in traditional religion all the way to atheists who do not believe in God or religion, and several kind of categories in the middle. Now these were done through a quantitative method. So they try to describe them. We have adapters. They express acceptance of all religious, all religions.

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but they have very individualized beliefs. You have the centers. They? Yes, I'm part of a religion, but they don't really prioritize any involvement in it, and then, avoiding

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people claim a religious affiliation, would indicate no interest or involvement, and in the 2 ways of the study that they at you see here. You'll see the ways in which the middle middle categories are quite large when we're talking about teenagers, adolescents in this time period. But what I was able to do because Pearson Denton were advisors to the project. They recreated their typology out of the data we had. And the interesting thing I noticed was how some of these.

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like this adapter category, really emptied out. When people were in their twentys.

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And people got moved either to the a center category or to the abider or atheist. You'll see a significant growth in in in their atheist category. And the way in which this kind of is settling out. Oh, my apologies settling up process. that that that happens in the twenties. And as you move through the twenties it happens even more there, there's fewer in the middle and more kind of moving to to the ends. Just an interesting pattern there. And I wanted to connect with that typology

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for the sake of a development of our thinking about that.

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Now, in our survey, we ended up, including 9 survey items used in a variety of other studies that we then put into a spirituality factor. Analysis. This, of course, is one more case of you know. Hindsight is 2,020. Now, if I knew what I was going to find at this point I would have asked different questions earlier on, but I didn't know that. And so the last you were working with the in the numbers we have. So what? What? That factor analysis ultimately found were 2 categories. And it's very interesting one, a traditional spirituality which

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focuses on the frequency of prayer and the frequency of meditation, the importance of growing spiritually as an adult thinking about the meaning of life and feeling, a spiritual emotion connection to all the people around me. That was the first category

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and that in that category was highest among those that were active in traditional religiosity. That kind of makes sense. Okay, then, we had something we call the non traditional spirituality that is, thinking of God, not as personal, but as a spiritual force. They regarded any art or music as a way to communicate their spirituality.

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They sometimes feel so connected to nature that everything seems to be part of one living organism. And again, this one overlap with both feeling that strong spiritual motion connection to all the people around me. Now, the interesting thing for this one is. You thought this might pick up all your spiritual seekers again. Once again it picked up the most theologically conservative of the group.

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so they kinda like all the spiritual items, And and then it was second highest among the religiously unaffiliated. So that was that was kind of a surprising result here. It just seemed like the religiously conservative just wanted to tick the box on all the spiritual items and indicate that that was important for them.

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All right. So now we use those factor scores in this regression analysis.

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the dependent variables. I got the first 8 of them here on this slide. The next, first, 4 of the 8 on this slide, the next 4 in the next slide. and I'm looking at basically binary, dependent variables, life statuses that really matter in terms of like kind of outcomes? What what do people do? Do they get married? Do they cohab it? Do they become parents? Are they employed. These are the things that kind of matter to to folks. And you see the ways in which a.

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you know, spirituality has an influence. So for married, for example, someone with a that nontraditional, a high score, and and and non-traditional spirituality was more likely to get married.

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Someone who frequently attends religious services was more likely to get married. That kind of makes sense. Those were 2 important predictors, but religious affiliation didn't show up. Now, what I'll largely argue here is that religious affiliation seems to be causally prior. People join certain religious affiliations, and then they have different rates of practices of spirituality and attendance, and those are the more direct kind of factors in in these. In these patterns here.

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looking at cohabiting, both of the spirituality factors

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were were negative frequency of attendance was negative, but none of the religious affiliation ones were, and and the reference category on this is is religiously unaffiliated. Let me also say that these analysis include controls are not shown here for age in years. Gender your household income in dollars and race and ethnicity. So those are already in here, and I didn't put those in. The, you know, crowd the the screen.

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but those controls are in here. So these are effects after those those those those measures are in there.

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Next, a set of of dependent variables. our college graduate or university graduate, whether they voted in 2,012 that it would be a Presidential election, and, unlike Australia, which has mandatory voting, the Us. Does not whether they were socially connected. That was set up as

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disagreeing or strongly disagreeing with this statement, I often feel lonely, so if they disagree with that, or they strongly disagree with that, we assume they had a leisure of social connection, and about 60% of our 20 somethings. fall into that category. And then community engagement was a broad umbrella, and it involved anything from being a part of

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religious organizations, secular organizations. Various community organizations, social things, writing letters to the editor. There's all sorts of ways in which that came up here, and and you see some of the results of this again.

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So all right, excellent. So here we see some interesting ways for college graduate. Religious affiliation did show up as significant. Keeping in mind, for example, at Mjel, goal is negative after you control for frequency of attendance at religious services. Now, I've been juggles, attend at a frequent rate to a very high basis, so that has a positive relationship. Once you look within that, though. the Evangelicals, compared to other people, but 10 at a very high rate, or at a low rate, tend to be negative. mainline Protestant was negative and those that are in other religion were were negative. Just again, interesting results

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here. But frequency of religious attendance was was positive. We look at some of these others here, let me just put it into into other words here. all right. So what did I find that traditional spirituality indicator.

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It's negatively associated with cohabiting kind of make sense.

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also with being in the labor force. Okay, being employed. but it's positively associated with being engaged in one in one's community. so interesting ways in which people who pray more are less likely to go have it, but they're less likely to be employ, but they're more likely to be engaged in their community in some form.

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This nontraditional spirituality, feeling like God, is a, you know, a life force. Okay? Feeling a connection to the people around you is positively associated with being married. Being a parent with feeling socially connected, but negatively associated with cohabiting and voting.

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This one next one here frequent attends that worship or religious services is positively associated with marriage, with being employed, with completing university with voting, with community engagement, and negatively associated with cohabiting this one that honestly, is the easiest to me to interpret people who attend religious services on a regular basis, I think, are just pro-institutional

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and they're doing all the things that are expected of them by all the different institutions. So education expects you to graduate from university. the economy expects you to be employed. families and culture expect you to marry all those sorts of things. They they just kind of have this kind of pro institutional enrollment? All right. and finally final slide. Evan, Joel. Now, looking at these religious affiliations, Evan Jungle 20. Some things are less likely to compete for a bachelor's degree.

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They're less likely to be engaged in their communities, and they're more likely to be parents than nuns, or religiously unaffiliated are. So that's that was a very interesting pattern. Again, keeping in mind. Ev and Joggles at the same time are more likely to attend religious services on a regular basis. We just saw the results there. Mainline Protestants and other religiously affiliated find some things are less likely to complete bachelor's degrees than nuns.

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Very interesting result there, because typically mainline Protestants tend to be very pro-educational. So there's a way in which this is not having the effect that it used to have. And then, finally, Roman Catholic, 20 somethings are more likely to feel socially connected to others.

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Then religious nuns are religiously unaffiliated. I thought that was an interesting result honestly took me back to their time, and this argument on suicide. And just maybe think, net of all these other controls. There's something about Roman Catholicism that has in in parts of sense of social connection to others. Alright. So some interesting results. Look forward to talking with you about these, as we have our Q. And a.

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Great thank you very much, Timothy. So now we have a burglar Chipuriani from the University of Ron. Today

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you will be talking to us about religion in Italy.

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It worked. I mean you. You want it up on the screen. Yeah, it's on the screen. You want to know.

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It's good.

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Do you want it on the screen like that? Yes, but I just don't know where? I'm sorry, is it? Okay, like that?

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Okay, is that, okay?

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Yeah. So you're going to have to screen scroll by using the mouse. Ok, 2 fingers. Okay, okay, okay. And you can scroll through. Okay, but not the arrows, because that's for Powerpoint.

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Thank you very much. my paper is methodological.

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of course. there are a lot of contents, but you have to understand that the book is 500 pages. I cannot

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present everything in 15 min. Therefore I I've chosen the methodological approach

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more than 25 years after the previous survey.

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the state of a journey in Italy in 2,017

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has been analyzed.

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This time the more challenging mixed methodology has been used

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that is both quantitative with the 3,238 questioners administered according to criteria of statistical representativeness

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and qualitative. With the 164 in-depth interviews in various Italian occasions.

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For over half a century there has been.

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there has been talk of secularization, and at the end of religion. This was the topic of my yesterday presentation in the in the plenary.

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What is being recorded all the time is rather the decline in religious practice.

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Meanwhile there is an expansion of a religious area that goes.

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It is very difficult this way, without the technique. Would you please help me?

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But if you're just going, sure. if you're reading off the

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if you're reading off your paper, do you need this?

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If you decide. Yeah. Yeah. Well, then, we don't. Then you don't need this.

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You want me. That's too much. Okay, yes, it's grown sure. Yes, it's true. Okay.

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let me explain

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that this morning I have had a lot of difficulties to present

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just a test.

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just a test unbelievable.

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It is not Powerpoint. You cannot.

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Our fun is not mandatory.

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That's all sorry.

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Because if you want to just read from your paper text, I can just close this. Yes, okay, that's how we do that. Okay, no, don't. Don't close that. Okay, okay, maybe stop sharing it. And then you can just yeah. But he's actually just reading from his. He's just reading from his text. So there's no real. I don't see the oh, he wants you to be able to see. Aha, okay, well, we can do that, we can totally do that. Okay.

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I go. Okay. this will be fine.

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Yeah.

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yes. Meanwhile, there is an expansion of a religious area that goes beyond church membership, and at the same time there is

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told of uncertain faith to say that, in fact, a troubled and reflexive belief is still present.

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Now, indeed, a new conceptual category is increasing, emerging that of a charge religion

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of the Church itself becoming religion and replacing faith, content

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for almost a

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half of the qualitative sample, i. E. 7,

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78 cases. The interviewers tried to obtain narratives.

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reflections, interpretations, and evaluation that were not solicited at all to direct or indirect questions on the team of religiosity

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on the other end. For the rest of the 86 subject interviewed, a double modality was used within the same interview. I

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a first. The past was freely practiced by the interview

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in terms of content, and the second path to.

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and I said, based on some concept stimulus

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proposed by the interviewer to solicit answers in order on daily, and festivized.

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on happiness and sorrow, on life and death, on God, on prayer or religious institutions, and finally, obferences.

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I have cut many parts

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in our research on rejoice in Italy. We try to corroborate the results of the qualitative analysis with sophisticated quantitative tools

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that offered significant inputs

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for the old study study in terms of mixed and methods

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is therefore, as in the past, on the occasion of another qualitative field research. The Institute of Computational Linguistics of the National Research Council, based in Pisa.

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intervened in this regard in particular, and the Shimino Feriture de La Leta and Julia Venturi have applied to the text of 164 interviews and

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analysis program called T. 2 K. Test to knowledge

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recently developed.

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T. 2 K. Is a platform for the automatic construction of linguistic and domain-specific information from document collections.

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It offers a structured organization of the extracted knowledge and indexes

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the analyzed text.

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Maria Paula Piccini, on the other end, analyze the discursive dynamics detectable in qualitative interviews to discover, and I, like significant flows of direct connection between the Thames, used in particular among those identified as relevant concepts for the investigation.

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She worked on the transcripts of the interviews by codifying the autonomous units of meaning in thematic and or semantic categories that substantially correspond to the set of sensitizing concepts. The famous concept

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invented by Bloomer

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identified con legally.

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I mean, with the participation of all researchers.

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This is, it

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was supplemented by some additional categories, considered, however relevant, and based on the analysis of the total occurrences in the courts of interviews

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in this way.

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so trying to find where you are, because there there was a large chunk here that you you're not speaking. So it's a bit of a it's very exciting. They have charged the wrong file.

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Okay?

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So I will send.

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It's okay. We're all doing our best all good

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by now.

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In this way

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a first Meta text, consisting of a complex of 320 conceptual categories, was prepared.

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Subsequently a second Meta test was constructed

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to the recording of conceptual categories into 24 conceptual macro dimensions.

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Lexical correspondence. Analysis has been implemented on both versions of the corpus, and the was procedure vocabulary specific. The group don't give you.

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which, in fact, in this case offers not a specific vocabulary, but a specific dictionary. according to respectively, the following variables.

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Type of interview, gender

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age, groups.

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educational qualification, territorial location, size of the municipality on residents, country of origin, employment, status and marital status of the interviewees.

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Using this same information, a cluster analysis was conducted to be able to perform the walls pack according to the partition in clusters to interact with the the test dimensions and the type of interviewees

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using the customized setting of T lab software. The analysis of the probabilistic concatenations of semantic nodes was carried out

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on the version of the courts, encoded in 24 dimensions, identifying roles and semantic activities of the different nodes

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based on all this information, micromaps were drawn, centred respectively on the source, relay and condenser nodes, characterized by the highest semantic activity. The most usage

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contents were

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the work, the family and the faith. Finally, a map was prepared that graphically represents the overall discursive dynamics of the interviews.

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But it's a Shawnee lavigne bang in that butokayata. I worked on qualitative data by applying the indication of the constructivist, grounded. The theory

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based on the model proposed by Katie Sharmats

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for the initial top level or festival coding. Inductive logic was mainly used, which is useful for identifying labels or categories related to selected portions of text

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foxtrot coding, or second-level coding was then carried out. The procedure involved a continuous comparison of the process in progress through a constant comparison between analysts and this face, the coding was characterized as more abstract conceptually while remaining adherent to the data.

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while fox and coding represented the process of syntheta design. The interpretive categories that emerged theoretical code, then identified the relationships between the categories.

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All this was achieved by resorting to abductive resuming, characterized by an increasing level of conceptualization of data to elaborate systems of relationships between the concepts identified.

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These abductive steps have therefore constituted the concept of lip aimed at producing something new, not derived simply from data analysis. In practice, theoretical coding, as elaborated in in the form of hypothesis. The conceptual relationship models developed

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to theoretically link the initial encodings.

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The conceptual elaboration ended with the relationships between the concepts emerged through the identification and use of appropriate theoretical constructs, allowing to build a general theoretical framework, able to describe the grounded theory in this face of elaboration of the core categories.

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five-founding nuclei are merged, able to generate the theory. Meanwhile some prediction about the coming trends of radiosity in Italy can be summarized in the following formulations.

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the area of uncertain faith will widen, tending to exceed the death of a more secure fate, that is, merit and and practicing believers. This is, in fact, precisely the overcoming of the quote, our culture and the uncertain believers over that of the more orthodox and active.

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The difference between beers of uncertain faith, and supporters of a more secure fate will increase in numbers, but not to a particularly pronounced extent. In short, the 2 blades of the Sishna will not reach the maximum opening.

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Catholics.

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in particular, convinced and and active Catholics are far more likely to believe in God in a certain way than in an uncertain way, while, by contrast, Catholics by traditional culture, and also selected Catholics, express more doubtful on intermittent fate than sure.

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The frequency of prayer will undergo neither significant, increases nor decreases, but will tend to maintain certain stability, capable in any case, of making up for the crisis of ties. With the charge.

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As a region, there is a positive balance in favor of prayer, represented by both by people's greater propensity to pray than to attend religious rituals, and by the fact that the cause to pray is far, much more a bituant and frequent than participation in community worship.

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The figure of the Catholic Pontiff will still have its centrality and reliability.

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The first basic finding, as it turned out, is the prevalence of the positive judgments over the more doubtful or problematics. Once towards a Pontiff, who has an UN. Presence in the Church and society, who challenges individual consequences and the collective one. But much will depend on the characteristics of a Pope Francis's successors.

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Many thanks.

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that's easy. Thank you very much, for

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so now we have the Mega d'oti from Nmk. Rv. College for women in India. We'll be talking about a new Avatara in the post-pandemic world.

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Thank you.

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Resurgence of religion, a new Amtar and the post-pandemic times. This is my topic. I'm Dr. Mega, Dorothy. And I'm Kirby College. Yeah. Bangalo Karnataka from India.

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Thank you for this opportunity. This is my first presentation here. Basically we will speak. How

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 is it the dome

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just to to just press that one?

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Let me see you, Buster?

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Well,

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Who does not know the consequences of a pandemic? Here we all are aware of it. How you know, pandemic hit the whole world, and India being no exception to this

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 And he also experienced a drastic effect of a you know, pandemic on individual lives as well as the institutions. of our system. Well, We could see that here in India. This COVID-19 not just only hit. The individuals it brought about social distancing and isolation among the individuals

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where individuals literally got the fear of life and death. Now, no doubt.

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this pandemic will be recalled, or the world will be recalled in 2 phases where you know pre-pandemic and force pandemic. Yeah, that will be an er I guess. I suppose so. India.

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Well, India. I experienced a pandemic in 2 phases or 2 waves. We can say where the first wave of you know we experienced in from March 2020 to Jan. 2021. But there was complete isolation, complete lockdown, and and Everything was, you know. shut down.

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But then we had another wave. That was from March 2021 to April 2021. Now this was a time when we moved from the Panama, but then The the rates of inner! The death again started rising. People were again got stuck. Whether we have to be there out, or we have to be in the house. Or that was as it was a question. Now we all know.

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we all are aware where Life comes at the stage where science stops, religion stats. So it was a stage when we look at the background of the pandemic. In regard to my study.

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we could find that people were at the stage where science was not able to answer their questions of life and death, and they became helpless, and for every soul religion was has always been a bread and butter. So

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they were literally in search of a a way to reach the religion because they were all locked down. So that was a condition where people struggled to reach to their religions, and it was a condition of do and die where they had to find an alternative way to religion.

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here mutually, or can be said. On the other hand, the religion also equally had the responsibilities that as the representatives of the religion, the you know, the religious leaders a priest.

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so it was their responsibility to take the religion and make it reach to the people, because that was the need of an hour for those also. So In this background. The study has been made. Where? I wanted to look into how? Religion in India. you know, it reached the people, because here the media question here that rises.

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India, basically. well, Going ahead, I can put this up. maybe after the Literature review, where? When we looked at the literature of review. A review showed that many of the countries were into the same condition where religion were not in the reach of the hands, and the literature showed that. the religion moved from offline to online.

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But in case of India this is not a easy scene, because India, we have a great digital divide where almost in 60% of rich Indians

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are accessible to technology and only 40% of the engines where India itself is a country of rural, where almost 70%, that is 68.2 3% of our population stays in rural. They believe in a gathered religion, or, say, congregation, religion of online religion is just out of the reach for them. So review of literature showed that Western countries. religions opted.

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you know online review also showed what all different conditions in the post-panemic religion I experienced. Say, we could see you know, how the closed religious communities, you know, were making prevalent measures. And then what were the outbreaks in regard to how Pillig's majors? And you know rituals were taking place.

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how religious on one side had become, you know, helping to cope up the Distress! On the other hand, it was also becoming a fuel, so. many such. Review of literature we've been found, we we we find Campbell held 2020 where he

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studies different types of religious communities and us in different parts of us. And he says that religion had moved from, you know, offline to online and it it was showing the power of technology to many religions which it was not unaware of. But he also, you know, ends with the question as to how much of religion is embodied here when it goes to offline to online. So with this religion background.

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I could see that in India, where digital divide is very, very strong. Moving from offline to online is a big question.

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So that became the gap in the Literature Review, where it found it's significance and mild treasure where I would uptight objectives to see how our religions were finding an alternative way from offline to online and what was a level of acceptance among the people in the, you know, in accepting the online type of you know, religion, that is a virtual religion, we can say

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or digital religion, we can see. So whatever we we call that now. in regard to research methodology. My study, basically. has included both primary and secondary data in primary. I've taken a mixed method where you know qualitative and quantity. Both have been included in quantitative. basically, I have used the tool of a semi-structured interview method with a

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telephonic interview method. And so a few case studies that came up during the questionnaire.

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Here also I want to. specify that, basically. the analysis has been done from the perspective functional. in regard to research ethics as you can find. basically The permission was being taken from the

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religious authorities. Sorry? One more point. I forgot to mention that the unit of analysis has not been a individuals here. but the religious! Pilgrimage sites, or the institutions so Here

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The study has been taken! With 9 religious institutions, where I have questioned them as to how the the experiences being from, you know, offline to online. basically taking from endowment sets of Religious institutions that has been set out in South India.

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10 religious institutions had been selected, but one religious institutions could not give me the Most of the answers or their answers. You know, they were not open up. So I had to drop that one institute. So basically, 9 religious institutions came into my research.

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Oh.

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yeah. So, as you can see. the religious institutions has been distributed in 5 States of South India, Karnataka, and the Pradesh, Marasha, Tamil, Nadu and Kerala.

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Now these institutions are basically Hindu and Jane and other cults of Hinduism.

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Being limitations that we do not have the other religions. But despite India as having a you know 9 major religions. We could see that in this figure that almost Nearly 80% of the religious institutions. 8, 8 religious pilgrimage centers have started from offline to online only in the post pandemic times

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when we see these 2 slides. I have taken 4 variables as to online Dershna online. discourse online and prasad and Vidiv done. Dashna is you know, viewing the god.

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you know we can see the corn, and you know pre to him. So Most of the religious institutions had a system of, you know, online Dashna, where they gave a live there, for of the gods to their people, or at times it was a recorded similarly in regard to discourse also. Where? The religious leader or the police, she gave their prayers. They made the released speeches.

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Now these were most of them were in the recorded form because they were not so handy for the priests where they were not. technology? had a good hold of technology. So these people, basically they recorded, and they posted it in their sites

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and Prasada, where they were ordering for the you know, blessings, or you know, in a type of, you know, food or anything sweet that comes as a offering from the religious institutions that was also there. Viviana is the method of the rituals that has to be followed, or the evens of the religious celebrations that were being done. So these were the variables we could see in both these slides.

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Online Darshna has been very much accepted by almost all the individuals.

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So this number, the absolute number it is. And as I speak here, the numbers mentioned here are appropriate that is being given by the officials of those religious bling image. They have compared it to the number of people who come to them. you know, in a day. So compared to that that they say almost They it has been, say, 6,000. 7,000. Nearly 10,000 of people have access.

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accepted the online type of A, or you say the digital religion in India followed by discourse that people were able to, you know, Opt, for a digital way of listening to the prayers. Let's think to religious speeches of the saints of the priest and other religious leaders. We find here, one aspect that is

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the last one Vidi vidana. That is, the rituals. People here did not much of the online type of, you know rituals. So We could find that most of them wanted it. Offline the transcendence that is there in offline, you know the smell of the sense of that. puja! Or you know celebration, or the sounds of the bells that goes in the temples.

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and the vibration, the feelings, the wives that come in offline. They failed that that is been missing there in online. They didn't feel that connectedness that they felt in rituals in the offline than in online. So this was what the religious leaders expressed that people were opting and they were asking for. You know, they were waiting for offline type of religious vidy within us

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rather than online, even though the recorded type of rituals were being done. But still people were preferring it more to the offline now overall satisfactory. As I mentioned it, it was from the perspective or the point of Religious pilgrimage, so they say. This has been taken in scale of liquor, where it has been divided with a very happy, happy, satisfactory, not happy. So almost. 4 institutions in 9 institutions said that

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people are very, very, very happy sorry, happy, because that was a need of an hour. They had got the god they were able to see the god, they were able to listen to the religious premises that were comforting their distress at that time, and most of them were very happy followed by 3 institutions, that they said that their members are the members of their pilgrimage. They were very, very happy

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to receive an online type of services followed by satisfactory and unhappy. Oh.

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yeah.

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As I told you, all religious aspects preferred offline. We can see that religious institutions, 9 religious institutions, all 9 institutions told that rituals have to be offline compared to, you know, festivals, online Dashina, religious discourses, and other. They have accepted much more. happily. But then rituals was not really accepted. Much.

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I put here 2 cases I'll just read out fast. One of the priests in one of the pilgrimages. Not discording the name. Disclosing the name and the organization. He says that.

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He he tells me, you know, in the flow, when I'm interviewing. He says that. dear, what is virtual worship without really looking at the god with the naked eyes? But I think it is somewhere our future.

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We kids.

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we cannot ignore this. That is the online services. People will with this generation demand us, our kids. They do everything online. My daughter is taking some online academic courts from some other state college. I keep thinking we had a teacher student, physical type of a being where we used to get connected. But My daughter does not get connected. Her purpose here is reached. She's not getting. She's getting a diplomatically like that. Even sheep. Eventually

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people would want online services. We don't like it. But somewhere, at least, people don't forget God. Their whole point was that people are still able to get connected to God, at least through online, if not through offline. Yes, so

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to worship God in some way or the other there is a way mentioned how to worship, but God never says No. If someone wants to worship him in other ways, also He will bless them. All that we need is the belief in God and religion. That was one of it, and the second one technology, God's, another. Aukara. So one of the subject of my study of 60 years old, 61 years old said that online service technology.

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you know. He smiles. He just smiles himself. Laughing at himself. And he says that this is all the wish of a god.

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The religious institution that is aated! God knows it is the time to come on earth and to awake people. They are like, as you said in your title, this is also one of his Avataras. In in Hinduism there are different Avataras of God, that in a in a time of risk. God takes different forms and comes on earth. So somewhere, he believes some where. The people believe that technology is also one of the outthat of the God that today he's come in an online.

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So that is their, you know, thought in this technology world, he has come in virtual because he loves his believers. He wants to bless them, protect them, and don't want to lose them like how we don't want to lose the God he knows. His little children are all online available. So he he has. He thinks he takes the out of of technology, don't you think so? So that's what he questions me.

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but it is also necessary that people live back their machines and come to God. Here. They want even the religious priests want to the people to come, offline and take the Dershna instead of you know, taking it on online and spend some time with him peacefully. Don't you think that is the real way of loving someone you're on call now we are talking. You're asking. I'm answering. You got what you want. We know each other.

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But if you had come here. Don't you think physical presence will have made more difference? And that's true, or, you know, asking him on telephone makes a lot of difference, you know in the physical interviewing. So he fair that it's okay. All I say is, whatever has happened, that is, the online services is his plans, his Avatara. We should just follow the sign of nature.

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So that was one of the so very interesting somewhere people also want offline at the base point, even the priest, or say the religious, on the other hand, also once offline, but happily they all have, you know, accepted so in the findings quickly. I can say that people have accepted the new way of alternative way of religion. but still they want offline. That is because of the transcendence that is there in that.

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And when it comes to the religion as an institution, or say the system it can be said that basically, religion will survive it. It will. Whenever there is a small social change it will observe it, but when there is a big social change it will change every time its form, its dimension, its scope, and it will, you know, revert back, and that which

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new form it has taken, that I have called as a new avatar of religion. That is the title of my topic. Thank you.

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All right, thank you, Mega. So finally, we have Chengdu, and so from San Juan University in Korea, who will give us a talk about the measurement of religiosity in Korea.

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 no laughing

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most

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the sodium.

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Okay.

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01:05:53.490 --> 01:06:02.919
Hi! My name is Chan-in-law. I'm the Professor of the College of Liberal Arts, Someone University in South Korea.

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I'm attending an international presentation for the first time. even if it's not enough. please take good care of me.

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Now. The topic of this presentation is to explore a review study on the measurement of the legacy in South Korea. Such Korea is below Korea.

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and Korea was what Indian poet Tagore called Little Renton in the East

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100 years ago.

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01:06:37.100 --> 01:06:42.489
Currently Korean Court says it is booming up around Cape Up.

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It's Cave, a lesion that throws attention in relation to key coordinates religious parallelism.

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It's all so called department of religions.

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Our first outlined introduction as the Legion in Korea, under the legacy studies in Korea

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01:07:07.930 --> 01:07:15.940
research resolve and conclude by mapping outreach general research, and I suggest several implications.

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01:07:20.600 --> 01:07:32.509
Currently, the population of Korea is about 56 millions. Looking at annual trends of religious population in Korea, according to Gala Korea.

321
01:07:32.520 --> 01:07:52.550
the proportion of religious population, and the total population rose from 44% in 1984 to 54% in 24. And then where to 40%, in 2021. It's now estimated at less than 40%

322
01:07:52.620 --> 01:07:56.870
in a world. It's a decline in the religious population.

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01:07:58.590 --> 01:08:15.549
According to Korea research, in 2022. The racial of the religious population in Korea is 20% Pakistan, 70% Catholics, 11% Buddhist, 1%, others and 51% a season

324
01:08:15.630 --> 01:08:19.140
with both the religious and the non-religious people.

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If you look at the controversy of the religious population, ratio

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01:08:42.490 --> 01:08:58.849
in South Korea particularly lost. Worst is that the rate of the people who don't blip in their Legion has increased from 15% a decade over to 19% due to distrust, and that this appointment in the Legion.

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This pattern.

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01:09:01.720 --> 01:09:09.230
the meaning of the religion in Korean society, and explain the weakening of religious belief in the religious people

329
01:09:09.300 --> 01:09:14.270
and the growing negative perception of the religion in non-religious people.

330
01:09:14.510 --> 01:09:22.109
with a quantitative expansion of religious population beyond, to be limited in the age of population, clips

331
01:09:22.240 --> 01:09:25.659
that the Korean, the religious community should activate.

332
01:09:26.050 --> 01:09:30.040
reflect on promoting qualitative across

333
01:09:32.620 --> 01:09:36.489
the religious people's characteristic. And Korea are

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as the parlors. First, they will execute a no-leading religion in Korea. Korea is the only country in the world where Eastern and Western religion maintain almost the same power.

335
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In other words, Korea is the unique country where certain religions are not socially, particularly or culturally dominant.

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Second, the principle of a separate of churchy and the State is the Spanish-piece and constitution of Korea.

337
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As a result. Korea have a pure opportunity to systematically learn about religion in elementary and the secondary school and universities. They are poor.

338
01:10:18.480 --> 01:10:22.179
correlate, a lack of understanding of other legislature.

339
01:10:23.060 --> 01:10:36.100
So, considering the specificity of a multi-religious society, religion, Protestantism, and the Catholic system are receiving more attention and treatment in Korea society.

340
01:10:36.210 --> 01:10:43.749
then, as a religion and contrast the other religion, especially the new religion. The

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the religious studies characteristic in Korea are as follows, existing religiously indicated, do not reflect the reality, especially the religious reality of Korea.

342
01:10:59.100 --> 01:11:05.290
All the Koreans are very religious, and Show a strong religious orientation in their lives.

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surveys such as the population stands as measure the religious population only by weather, they on existing religious groups, but those with their strong religious orientation, are excluded.

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For example.

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the actual reality is not reflected

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because people who don't join a specific religious group, but rely on Shamanism to read their leaves. Don't answer that they are shamanistic.

347
01:11:39.520 --> 01:11:56.229
Lady justy is not an eagerly identified area, but a multi-dimensional area, according to here, and the food it covers a total of 126 religious measurement torch. In 70 areas. On the other hand.

348
01:11:56.240 --> 01:12:10.710
related research is barely limited in Korea, and the research topic has also concentrated on some bailout, such as religious attendance, religion, orientation, and the subject of the resource is also Christian.

349
01:12:10.910 --> 01:12:20.739
Accordingly, it's necessary to collect. analyze the synthesize and evaluate religious measurement tools that meet the religious situation in Korea.

350
01:12:20.810 --> 01:12:26.249
and the high fertilized and religious research and the religious education

351
01:12:26.300 --> 01:12:30.290
it raises the need for religious to measurement. Study

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01:12:33.440 --> 01:12:42.780
the academic book titled Principle, and the Practice of religious Measurements was published in 2,022. As a result of 3 years of resource.

353
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This is also a published Academy book, apt collecting, analyzing, synthesizing, and abriting the largest measurement tool

354
01:12:52.570 --> 01:13:01.330
that meet the the religious landscape of Korea. a religious ruler, society, and a higher authorized and religious site.

355
01:13:01.350 --> 01:13:07.579
It was a selected outstanding Academy book by the National Academic of Science in 2,022.

356
01:13:08.990 --> 01:13:11.790
This book consists of a total of a proper

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01:13:12.270 --> 01:13:22.390
first in part one in terms of overview the relationship between the and the religiosity, the religious status of Korea and the religious perspective.

358
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Koreans were summarized, in addition, as a principle of religious measurement, a frame of electrons that categorized the Serp and other patient was developed to understand the multi dimensional aspect of religiousity

359
01:13:36.980 --> 01:13:52.030
in part to the relationship between Bell Rivers, such as religious orientation and spirituality, meaningable life and the self-actualization and the research on the religious measurement was analyzed in terms of self, and the early aspects

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01:13:53.770 --> 01:13:59.090
in partially analyzed the relationship between berries. Belgium, such as

361
01:13:59.310 --> 01:14:07.350
the religious problems are being religious, copying the religious maturity, understanding, religious and multiculturalism.

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failures, forgiveness, and the best acceptance under the theme of adaptation, and

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the legacy

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in particular, a living man's research model which is useful to integrate, combining the multilateral and nature of the religiousity by understanding it as a complex process rather than a single dimension in relation to religiousity, and the mentor has was introduced

365
01:14:35.260 --> 01:14:44.720
in Part 4 introduced the theoretical and practical process of the asteroid scale developed a Major Serban readership a sign of time

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and the appendix, the latest to little just scale, was introduced, focusing on the recent recent trends in the related period and the future oriented the research regarding measuring realistic in East Asia. The result of this study I expect to show the trench and the schedules of research on the Elizabethi measurement in Korea

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relationship between the religion and the spirit, well-being and the general physical and the psycho social health.

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In this frame of reference, if I introduce the domestic and the foreign. Let me just measure one as shown in the tiper.

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Now let me finish my presentation, and thank you for my joining me for this presentation. If you have any question, please contact me. Yeah, in my it. Thank you.

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Why don't you stay up here?

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Okay.

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I'm going to pass this

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around. And I'll see up here. Are there any questions from the audience? I don't think there is anybody online.

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01:16:03.750 --> 01:16:07.159
Okay. I'll just bring them out.

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So people who are online. You can ask the question in the chat, and then I'll ask it for you, and then, if we can.

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01:16:17.180 --> 01:16:25.960
I unmute you? And have you seen your ches? That would be great. But if not, how about in the room? Are there questions for any of the presenters? Yeah, please

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01:16:28.930 --> 01:16:31.050
be able to organize find book.

378
01:16:33.330 --> 01:16:35.629
Actually, we only have one in. My.

379
01:16:35.970 --> 01:16:37.880
okay. You guys use that one.

380
01:16:45.070 --> 01:16:47.480
Good morning.

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01:16:47.490 --> 01:16:54.860
First of all, thank you to all the panelists. I hope I'll be able to organize my thoughts into a question.

382
01:16:55.130 --> 01:17:00.989
especially after 5 presenters, in a way.

383
01:17:01.390 --> 01:17:05.369
So I hope I'm not wrong in

384
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in concluding that by listening from to all of the 5 percenters there is a growing trend. There is a the widening, the the weakening of growing trend of this affiliation, distancing from religious, from religion, from AI religiosity, maybe, perhaps in especially in in the traditional forms. Dr. Chipriani mentioned the wideening of the existence of the reality of uncertain faith. Negative. dr, so

385
01:17:34.800 --> 01:17:44.010
I just talked about negative growing negative perceptions against religions, against religiosity. and along that line.

386
01:17:44.340 --> 01:18:02.910
especially in the context of the title of this session. We have seen also new patterns and trends replacements. As Dr. Chipran, it talked about church religion as a replacement. Dr. Dodotti talked about the the the new avatar, which is online.

387
01:18:02.950 --> 01:18:04.870
but still

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mentioning about the preference, the remaining

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01:18:10.270 --> 01:18:15.420
persisting preference for offline forms of religiosity for certain reasons.

390
01:18:15.770 --> 01:18:30.169
and my question is based on a minute detail that Dr. Clydesdale presented, and in his study, which is the growing trend towards social connections among Roman Catholics. If I'm right.

391
01:18:31.870 --> 01:18:41.190
That they were more likely to feel socially connected cetera as parabolas and given all the other controls. Yes.

392
01:18:41.430 --> 01:18:48.190
in in that aspect, Mike, although my question is based on Dr. Clyde's Clyde test.

393
01:18:48.450 --> 01:18:57.490
it is for everyone I just would like to. I'm curious, especially in the context of new patterns and trends.

394
01:18:57.630 --> 01:19:04.000
And with this little detail on tendency towards social connections. what?

395
01:19:04.130 --> 01:19:22.929
How do you see it as as as a new form, as as a new avatar, for for really, really josity, especially with a growing trend among the youth, and I don't know who are the subjects of of the test of the but, and Dr. Chipriani, of distancing, of weakening, of of this affiliation.

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01:19:23.080 --> 01:19:26.280
social connections. Thank you.

397
01:19:29.460 --> 01:19:30.210
Take a person.

398
01:19:30.640 --> 01:19:34.730
Let me take you for sure. Okay, so thank you for that

399
01:19:34.750 --> 01:19:52.089
integrated question. That's impressive that you were pulling these things together, and I certainly appreciate the close attention here. I suspect that just the nature of social connection is changing right, and I don't know that we fully understand in what ways it is

400
01:19:52.110 --> 01:20:09.299
 And so, you know, religion is one more kind of node in a network, one more, one more place in which people can connect, and they can include it as something that that is an important note for them, or an occasionally visit Node or a no, that's simply disregarded.

401
01:20:09.400 --> 01:20:39.089
And I think there's all a lot of different factors that would lead to someone still holding onto that note or finding that node meaningful versus not finding it useful. That's that's kind of just a a broad sort of response. That is is the way I think about it, because that was that's in in. In the, in the closing chapter of of the book I argue that that's really what religion has become. It's become a node in a network. And and there's just this electivity that that postmodern young adults have of being able to kind of

402
01:20:39.090 --> 01:20:43.160
choose among and assemble meaningful lives out of these nodes.

403
01:20:43.340 --> 01:20:46.099
But let me see who else might want to jump in here.

404
01:20:48.470 --> 01:20:49.959
Other reflections on that.

405
01:20:55.330 --> 01:20:56.839
Thank you for your question.

406
01:20:59.160 --> 01:21:00.149
Let's go this whole.

407
01:21:04.430 --> 01:21:11.009
Thank you very much. This is a question for Manus from India.

408
01:21:12.050 --> 01:21:34.280
In the border city of Tijuana, in the border city, close to the Us. We have a very small community from India. They are about 60 persons in a 1.5 million city, and among them about 40 of them are identified themselves as induists.

409
01:21:34.660 --> 01:21:41.070
and they don't get along very well, so they don't worship together. They split into 3 different groups.

410
01:21:41.170 --> 01:21:50.999
We were studying this community because we were interested in what we call micro-minorities when the pandemic arrived.

411
01:21:51.010 --> 01:22:00.669
So, as you can imagine, when Indian temples start going online, they were very, very, very happy.

412
01:22:00.830 --> 01:22:13.929
So my question is, if those institutions you were working with were aware of what

413
01:22:14.120 --> 01:22:38.209
I mean, the potential of linking with the Indian diaspora was giving them because of this possibility of going online. And I think this is also a political question, since well, not the micro-minority I was studying. But the Indian diaspora is huge and really powerful. So

414
01:22:38.210 --> 01:22:48.449
my question is, if they were aware of the potential of getting in touch with their diaspora through going online.

415
01:22:48.640 --> 01:22:49.420
Thank you.

416
01:22:51.480 --> 01:22:53.210
Excellent question again.

417
01:22:55.560 --> 01:22:59.500
could you just come back with that question?

418
01:22:59.750 --> 01:23:13.840
 yes, I'm trying to follow what you were explaining from another geographical point that is for Indianized, foreign Us.

419
01:23:14.090 --> 01:23:18.270
Well, yes, the general question is.

420
01:23:18.280 --> 01:23:31.439
if the institutions you were working with were aware of the potential they have to get in connection with the diaspora through online religious services.

421
01:23:31.440 --> 01:24:00.210
Yes, yes, they were very aware. Yeah. yeah, that is also a good point, because here it was not just, I suppose only the Indians who are, you know, taking this online services of what the religious organizations or in the institutions were offering. I suppose the Indian dies for all around the globe were, you know, somewhere grasping it because these are the most popular pilgrimage centers of India and South India. So I suppose.

422
01:24:00.210 --> 01:24:15.700
Now, this becomes a question as to who are the respondents who, you know, have really observed this online services. So I think they were aware of this. The organizations that I have, you know, interviewed. They were very much aware of this.

423
01:24:19.350 --> 01:24:33.290
Thanks, everyone. Your papers are fascinating, and I was listening to you. Give your papers while I was on the bus today. If you can imagine with technology, this is directed to Timothy.

424
01:24:33.530 --> 01:24:42.149
 I've been turned on into the idea of fascism through trump.

425
01:24:42.510 --> 01:24:46.929
and he might get up again. Did your work

426
01:24:47.250 --> 01:24:50.019
and your research

427
01:24:51.180 --> 01:24:57.949
so? See the political affiliation of these 20 some things.

428
01:24:58.210 --> 01:25:06.530
and how did they view the political process given? You know it's not compulsory to vote.

429
01:25:06.970 --> 01:25:22.909
And what does that mean in future trends? Possibly for voting patterns for youth, if there is any Hopefully, against this trend toward fascism.

430
01:25:23.010 --> 01:25:24.000
Thank you.

431
01:25:25.850 --> 01:25:30.859
Thank you for your question. Thanks for listening to us on the bus. That's very exciting.

432
01:25:31.130 --> 01:25:48.079
So my my data was primarily collected prior to 2,016, when when Donald Trump was was elected, so 28, 2,012 would have been. The second was the the second time Barack Obama was elected

433
01:25:48.090 --> 01:26:16.740
and he had an an appeal to a diverse group of of people across the Us. For sure and disproportionately to to young adults. So there is a way in which, you know, I think twentysomethings felt that they had kind of reversed what happened in decline in 2,008, they actually began to notch up their voting at that point, and although it had trended down somewhat. There was still a lot of interest

434
01:26:16.740 --> 01:26:20.200
and and and and and Obama's

435
01:26:20.200 --> 01:26:30.439
run again, so I didn't. I didn't unfortunately have the chance to kind of look at the data, or see the ways in which that but there is a way in which there is a

436
01:26:30.510 --> 01:26:54.429
increase, bifurcation of, and and an increase alignment between conservative religion and conservative political views, and and and liberal or no religion and and and and and liberal political views. That's that's becoming increasingly broad, which I think is a factor in driving the disaffiliation of a lot of of American 20 somethings with

437
01:26:54.540 --> 01:27:12.329
with both politics and religion. But yeah, there's there's there's so much going on here I am. Fortunately I am not the person who could really answer those things well for you, but there are some great folks who can. And there's wonderful book on white Christian nationalism that I would definitely recommend checking out. Yes.

438
01:27:14.700 --> 01:27:22.600
thank you for so insightful and a stimulus presentation. But I I'd like to ask a video, this first presenter.

439
01:27:22.940 --> 01:27:24.890
So it's a

440
01:27:24.920 --> 01:27:35.150
yeah. We talk about the area situation in Quebec. It's so interesting. But I'm afraid that, due to limited time to say you couldn't express much about you didn't have time to

441
01:27:35.290 --> 01:27:42.660
tell us about the Conclusion section. I really wonder if you can just summarize? I think that's so interesting to me.

442
01:27:42.810 --> 01:27:43.620
Could you

443
01:27:45.220 --> 01:27:46.639
let me just grab my!

444
01:27:49.000 --> 01:27:57.590
Can you hear me?  yes.  and I want to

445
01:27:58.290 --> 01:28:02.020
take this time to invite you. We have a

446
01:28:02.650 --> 01:28:10.780
well. I'm taking part in the other communication tomorrow, where we are going to ask ourselves if this

447
01:28:10.790 --> 01:28:20.099
 The phenomenon of this affiliation among young kibakers is, whether an age effect, or a generational effect.

448
01:28:20.520 --> 01:28:24.490
We might have had some hints

449
01:28:24.530 --> 01:28:28.340
throughout this presentation.

450
01:28:28.830 --> 01:28:31.980
yes, but a

451
01:28:32.760 --> 01:28:47.050
your questions was about. He's giving you an opportunity to kind of share it. More of your conclusions. Yes, so, of course, the religious affiliation is declining.

452
01:28:47.060 --> 01:28:53.280
Relationship to religion is changing. it has changed

453
01:28:53.370 --> 01:29:04.930
quite significantly in the past 15 to 20 years. In the context of all the socio-political events that I've presented.

454
01:29:05.750 --> 01:29:19.619
As I unfortunately had to skip some parts of my presentations, we would have been able to see that the way that these young people that I've met and interviewed.

455
01:29:19.630 --> 01:29:24.429
see, religion! But see Catholicism, that is they. They're mostly the

456
01:29:24.460 --> 01:29:29.430
a religious reference for a majority of them.

457
01:29:29.750 --> 01:29:31.529
It tells us that

458
01:29:31.870 --> 01:29:32.860
well.

459
01:29:32.990 --> 01:29:52.370
religion is not seen as a relevant option anymore. And this shift and this cohort of young adults that I've interviewed, they are really, in my opinion.

460
01:29:52.420 --> 01:30:11.869
a symbol of this transition towards a Quebec society that will be more diverse, and where identity will not necessarily rely on the religious dimension anymore, that people are going to look for

461
01:30:11.870 --> 01:30:31.269
other distinctive identity features, instead of relying on the Catholic heritage and identity that was traditionally used as a distinctive marker for most kivakers. So that is a really big

462
01:30:31.340 --> 01:30:36.870
summarization of my conclusion. But yeah, I

463
01:30:37.100 --> 01:30:48.389
I want to pay attention to how these changes will accelerate the secular transition that is under way in the Quebec society, and I think this

464
01:30:48.590 --> 01:30:52.929
cohorts of young adults are a key.

465
01:30:52.970 --> 01:30:59.520
or the central key to understanding how these changes are going to take place in the next couple of years.

466
01:30:59.880 --> 01:31:27.130
Thanks, Elizabeth. Since somebody brought up politics just a moment ago. Capital P. Politics. I wonder if there was a slide in your presentation that listed a few, a few bullet points of kind of key, legislative and political controversies and scandals, and so forth in Quebec, which you wouldn't find in the rest of Canada, I mean, Quebec is really good at bad at articulating their lazy day in terms of policies, laws.

467
01:31:27.270 --> 01:31:45.060
commissions, and so forth, in a way that you don't really find in Alberta, which is not to say that Quebec is bad and Alberta is good. That's definitely not my argument. but I guess I'm curious about the impact on secularization trajectories or individualization trajectories. Or however we might think of it.

468
01:31:45.110 --> 01:31:51.740
I'm curious what the impact of those political discourses and movements and controversies which

469
01:31:51.790 --> 01:31:55.800
express themselves in in these commissions and laws, and so forth.

470
01:31:55.840 --> 01:32:06.369
which one doesn't really have an English English Canada. So I wonder if you could speak to that capital P. Politics influence to take on the

471
01:32:06.410 --> 01:32:15.730
generational versus age effect. I think these events in particular, have maybe.

472
01:32:16.550 --> 01:32:19.049
and contributed to

473
01:32:19.300 --> 01:32:27.119
 at least for younger generations, to maybe distinguish themselves from their elders in a sense that

474
01:32:27.720 --> 01:32:34.830
they don't recognize themselves in this kind of religious Catholic.

475
01:32:34.940 --> 01:32:37.719
a cultural Catholic discourse.

476
01:32:37.870 --> 01:32:40.569
 It has changed.

477
01:32:40.720 --> 01:32:48.459
I think, not only for young people, but generally the division of religion in general.

478
01:32:48.460 --> 01:33:12.939
and I did not put it on my bullet points. But what happened 2 or 3 summers ago, when the Kamloops residential residential schools sorry in British Columbia, they found

479
01:33:12.940 --> 01:33:21.159
many corpses of aboriginal people that

480
01:33:21.600 --> 01:33:28.719
had been staying in these residential school. Sorry I'm struggling with that word.

481
01:33:29.010 --> 01:33:33.629
It has deeply changed a perception of a religion, and

482
01:33:33.950 --> 01:33:42.869
I think there is some sense of disgust towards religion. Especially among the young people that are

483
01:33:43.410 --> 01:33:44.380
that I've

484
01:33:44.530 --> 01:33:59.259
met and interviewed. So I think these events. Of course, it's not a causal relationship, but they are contributing to really

485
01:33:59.630 --> 01:34:03.559
crystallizing a new vision of religion as something that

486
01:34:03.600 --> 01:34:15.879
has done bad things that maybe belongs in the past, and that we have to get rid of in order to be full autonomous society while keeping

487
01:34:15.990 --> 01:34:23.579
Quebec's distinctive identity and features that do not rely on religion and Catholicism.

488
01:34:24.370 --> 01:34:26.850
Thank you. Yes.

489
01:34:29.990 --> 01:34:33.139
yeah, thank you very much, for you know how fascinating

490
01:34:33.160 --> 01:34:42.699
presentations, and my question is for all of you, but mainly for the first 2 speakers. So the second speaker.

491
01:34:42.990 --> 01:34:45.830
Timothy you talked about.

492
01:34:45.840 --> 01:34:55.200
You know, different religiousities. traditional and non-traditional forms of religiosity. But I don't know. Spiritual is speech right?

493
01:34:55.480 --> 01:35:02.160
So my first clarification question is, in what sense did you categorize a second?

494
01:35:02.380 --> 01:35:23.049
spirituality as non-traditionalize it because it's somewhat influenced by a new age. Momonistic conception of God or deity. So you know, building on that question. My question for all of you, especially for the first speaker, is, do you think you know young people have

495
01:35:23.380 --> 01:35:27.310
different form of religiousity or

496
01:35:27.610 --> 01:35:37.670
spirituality from a phenomenological perspective, how they feel about religious, spiritual. And I'm asking this question, because if you look at the word

497
01:35:37.750 --> 01:35:49.860
and you know mindfulness. Yoga and all those are code and called Eastern traditions of spirituality have become really popular. So I'm wondering how this globalization of

498
01:35:49.990 --> 01:35:57.489
cotton, called Eastern forms of religious spirituality might have influenced traditional.

499
01:35:57.490 --> 01:36:21.789
You know. Christian face, you know, Castle equ a Protestant. So that's my question. Thank you. Yeah, thank you. That's a great question. So I mean, the the label. Traditional nontraditional spirituality was a label I gave to some factor analysis results. So the factor analysis just came out with, you know, Factor One and Factor 2. And then I looked at the clusters of what it had in there. And so the one cluster struck me as being really tied to the sorts of things that

500
01:36:21.790 --> 01:36:46.780
traditional religions have always, as you know, recommended, which is to pray and to meditate right. whereas the other was about, you know, seeing God as a spiritual force rather than a person is, is getting into something that's different. and feeling connected to other people, or connected nature or art and music. So it to me it shows kind of a a, a different sort of a spirituality. And I

501
01:36:46.780 --> 01:36:52.649
I just I was just kind of struggling what they call it. Ultimately, I just decided on the binary traditional and non-traditional

502
01:36:52.650 --> 01:37:08.449
but you could call it a number of different things. It was also in realizing, as I looked at these 9 items. My goodness, I wish I had asked these other sorts of questions that you would ask about there. I would love to know more about some of the things like mindfulness. And how does that fit and how to folks understand that. And

503
01:37:08.450 --> 01:37:37.500
There's there's some wonderful work that's being done. Of course I always. I always struggle to remember names, but A person wrote a wonderful book on on spirituality. Who's who's been studying folks? who who do yoga, and how they experience it anywhere from just entirely a practice, that is, that is physical and just, induces a state of of peace to people finding something much deeper going on there, and so is doing really interesting work that way.

504
01:37:37.500 --> 01:37:46.969
and I will come up with her name. Most of her other research is in the area of sexuality, so I'll come up with her name in a minute, but others might know. But I can come up with that and help you out.

505
01:37:47.060 --> 01:37:47.780
Thank you.

506
01:37:48.670 --> 01:37:50.509
Thank you very much for your

507
01:37:50.520 --> 01:38:20.410
presentations. I have a question for shing on soon. About South Korea. I am curious about this. 51% of these affiliated. You say something that some of them might be shamanistic, but not so. Which kind of relationship do they have with religion? Is a direct rejection? Is more, have some kind of spirituality have a role there. So if you can describe a little bit more about this, 51%.

508
01:38:36.190 --> 01:38:43.580
Ok, thank you. Unless someone can speak Korean here, and can translate such that I don't know if that's going to work, or you. You speak green.

509
01:38:44.270 --> 01:38:46.020
What? No.

510
01:38:47.190 --> 01:38:49.289
I suggest that

511
01:38:50.360 --> 01:38:52.520
we do not

512
01:38:52.590 --> 01:38:55.320
underevaluate the contribution

513
01:38:56.010 --> 01:38:59.940
coming from our Korean colleague

514
01:39:01.000 --> 01:39:04.879
because of the measurement of legosity, is a key point.

515
01:39:07.460 --> 01:39:13.700
Where do we go without a good methodology, without a good research.

516
01:39:13.980 --> 01:39:15.860
This is the real problem.

517
01:39:17.230 --> 01:39:19.679
You cannot diffuse

518
01:39:20.290 --> 01:39:23.500
fantastic fantasmatic

519
01:39:23.890 --> 01:39:24.970
data.

520
01:39:26.460 --> 01:39:35.030
We are to do research. and the research now means the use of a different tolls

521
01:39:36.040 --> 01:39:50.540
you cannot trust just in questionnaire. The question is not unique. Solution, like Powerpoint, is not the unique solution. and the computer doesn't work without Powerpoint. Unbelievable.

522
01:39:55.210 --> 01:40:04.920
Therefore. to come back to the problem. we need both a qualitative and a quantitative approach.

523
01:40:06.120 --> 01:40:15.630
because if you put together the results of both sides. you have excellent information.

524
01:40:16.960 --> 01:40:21.039
and, for instance. you understand, much more

525
01:40:21.950 --> 01:40:24.240
been through

526
01:40:24.590 --> 01:40:28.010
a little cross in a questionnaire.

527
01:40:29.810 --> 01:40:40.210
Therefore I suggest. I do insist. that mixed methods are the solution.

528
01:40:40.320 --> 01:40:43.079
Thank you. At the new pass. Yeah.

529
01:40:43.100 --> 01:41:03.789
I'll join that church. Okay, thank you very much.

530
01:41:03.890 --> 01:41:07.479
Communal and physical. I wonder if you

531
01:41:07.610 --> 01:41:20.239
I think that it's possible that some of the processes, some of the long-term processes that people have been talking about, the attenuation of people's attachment to religious institutions and traditions might be sped up

532
01:41:20.320 --> 01:41:32.589
by the pandemic showing people that you can do these things at home, actually, and religious communities that were very hot and bothered are very worried about what the pandemic was going to do to their practices. Sort of went

533
01:41:32.680 --> 01:41:48.760
after a few months. It kind of went. You know what you can do the Eucharist online. You know what you can do, Darshena online, and everyone kind of adjusted. And now that the pandemic is kind of sort of receding in the rearview mirror. I wonder if you think this might in some sense

534
01:41:48.860 --> 01:41:52.210
accelerate some of the processes that many of us are interested in.

535
01:41:53.710 --> 01:42:17.230
I think that that there's a chance that you know people take it in a way that you know, even chile, they get used to, and you know they go for? online rather than opting for an offline. So especially. Since India is a young age, a young country with, you know, many youths, I suppose that they will take offline option much more than the online, so that may become the trend of the era.

536
01:42:18.190 --> 01:42:25.550
And Elizabeth, did you see this when you're thinking about youth and their experience of religion in Quebec.

537
01:42:25.680 --> 01:42:37.050
I wonder if you think that the pandemic, the way everything shifted online at church life and Eucharist, and so forth, shifted online. I wonder if you think that you might see similar accelerations as a function of

538
01:42:37.200 --> 01:42:48.470
of the pandemic showing that you didn't really need the building. I mean many 20 four-year-olds in Quebec haven't ever been in a building, so it wouldn't occur to them that that was necessary, anyway. But those who were

539
01:42:48.580 --> 01:42:52.749
church attenders may no longer feel it's necessary. What do you think?

540
01:42:53.900 --> 01:42:55.799
Maybe that is that possible?

541
01:42:58.190 --> 01:43:13.290
Thank you. Well, since my interviews were made over the course of 2,020, actually from February to August of 2,020. So, like right in the middle of the pandemic it was, it was hard to.

542
01:43:13.459 --> 01:43:21.919
you know, to measure a change. but we did. I did notice how the the

543
01:43:22.180 --> 01:43:36.989
the the discourse of some of these young people has changed over the couple of months that I've interviewed them from the very beginning of the you know the pandemic, and when when we were

544
01:43:37.040 --> 01:43:43.159
confined at home, and all the measures that were put in place at the time.

545
01:43:43.389 --> 01:43:53.549
That's, of course, something I would have loved to see and measure more broadly, I think it.

546
01:43:53.940 --> 01:43:55.209
Since

547
01:43:55.219 --> 01:43:59.500
 These people were already

548
01:43:59.670 --> 01:44:05.799
unaffiliated, or not finding religion or relevant, or not having

549
01:44:05.910 --> 01:44:08.420
religion in their everyday lives.

550
01:44:08.450 --> 01:44:10.799
I don't think pandemic

551
01:44:10.940 --> 01:44:11.959
will

552
01:44:12.129 --> 01:44:17.729
change that specifically. One effect that it might have might

553
01:44:17.889 --> 01:44:21.039
 might be on a

554
01:44:21.180 --> 01:44:30.499
broader scale regarding their the way they see the future. Their relationship to uncertainty and

555
01:44:31.070 --> 01:44:39.650
religion may or may not, but I think mostly may not be the answer to all this uncertainty that they are facing, and

556
01:44:39.690 --> 01:44:47.020
from which the the pandemic has has been one major.

557
01:44:47.080 --> 01:44:48.680
one major.

558
01:44:48.889 --> 01:45:13.520
point and yes, so I I that will be interesting. I will be conducting more interviews in the context of my thesis project. So that will be interesting to see or compare how, how, or if these these courses have evolved over the 3 the past 3 years.

559
01:45:13.660 --> 01:45:19.499
Thank you. So we have time for one more question. There is one in the room or on zoom

560
01:45:23.140 --> 01:45:40.579
again. This is not a question, but you know, in response to what you said about the methodology, and I really agree with you about the importance of combining quantitative mythology especially. I feel, you know, now that we have more mindfulness. And Yoga like that, I feel it's really important for us to

561
01:45:40.620 --> 01:45:57.649
emphasize phenomenology like, you know, describing how people are really feeling from inside, and I don't know yet how to combine it with more like, you know, external quantitative measurement. But I feel now it's really important to.

562
01:45:57.810 --> 01:46:02.890
and we think the importance of phenomenology in research on religion.

563
01:46:04.650 --> 01:46:23.330
And you want a final comment on that methodological intervention. It just makes me think of the the workaround lived religion. And so if you're not familiar with that definitely, take a look at that. Nancy Hammerman has been kind of a shining light in that area, because that's really the place where those 2 things kind of come together and 150.

564
01:46:23.330 --> 01:46:40.799
Yeah, the trick will be with live religion, because you're talking about phenomenology and kind of people's interpretation. What some person does, I mean, eating something means so many different things. So I I don't know that there's a survey that's ever going to capture that. But I think the lib religion is a really helpful theoretical paradigm to to look at. Yeah.

565
01:46:40.960 --> 01:46:46.949
Ok, so that was an exciting session. Thanks, everybody for joining us. Thank you. Panelists.