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Okay. Okay, thank you very much for allowing me to speak the first. No, I'm right.

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I'm a Filipino, but I am right now in Seoul and. Struggling another talk.

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Anyway, I'm very pleased to be able to present my paper on those off the Segovia Foundation or JSO.

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It's a faith based organization. And the well being of indigenous communities in Davos City, Philippines.

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So it's a faith-based organization, a nonprofit organization that forms part of civil society. Based in Dao City in the southern island of the Philippines and it was formed in 1991 or 32 years ago.

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This is the, country. Novel is in the south. It's in the second biggest island.

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And, I would like to share that the context is that and they they're in Minda now we have to share that the context is that and they they're in Minda now we have the Christians that are they they're in Minda now we have the Christians, the Muslims, they have different ethnic

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groups. Different Christian ethnic groups also. And then you have the different indigenous. Groups or indigenous people.

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So there are a number of them with different distinct language and butcher. No, we're, the foundation was formed 33 years ago.

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The foundation was formed 33 years ago as a social action arm of the Duration. Meaning it can establish itself all over the world in 1924 no it had papal approval and was founded by St.

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As Spanish diocesan priest. Educator and he was martyred also in the Spanish in in.

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He formed, he's a Diocesan Base, but you form lay association.

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And the foundation is named after Zepha Segovia, the first president of the Terrestian Association who continued the work of, St.

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Provada that St. Provada started at, He was just proclaimed in in 2,003.

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This is the picture of St. Andrew Koveda, a Catholic by your system priest and his foremost collaborator or Okay, so the foundation is the social action arm of the Tradition Association or the Lay Association founded by St.

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Pveda in the Philippines and it's based in this city of. And one of the primary.

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Beneficiaries or partners are indigenous communities and there are many indigenous communities in this city.

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It's a city it has rural and urban areas but it is the biggest city actually in the Philippines and part of that is empowering the communities like the Boeot and the Baha'i.

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And that means giving support to their in, Chief Stains. Tribal leaders now the government has also established the Indigenous people's mandate representatives.

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So some of them have become represented also in the city. And so the foundation supports them and powers them to take an active part in their own.

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And of course, as a community, they also have the women. Sector and the youth sector and children So basically the strategy is to have an inclusive and wider participation in collaboration with, indigenous communities, linking them also with government support and other.

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So as that of the church. Such as this particular lay Catholic. No, for the women, there is the support also for, the federation more that they establish of indigenous women.

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And, they have established also cooperative, entrepreneurial, initiatives and livelihood.

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Cultural store where they have their own native weave and other indigenous. They have also been part of the gender and development seminars.

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And they're also a system in making proposals to access funding for their So here it's a meeting of some of them.

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Here another meeting. So it's really capacity building.

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Then here you find some indigenous youth. Helping their fellow indigenous children. During the pandemic, one of the nice, beautiful things accomplished by this foundation, although the very very little funds is to continue the helping young kids in tutorials in reading.

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This kids have been identified by the public school where they belong. To need assistance. And, Jay, SF, or the CEO of a foundation was able to get, indigenous people, volunteers from the youth.

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And they go regularly without pay without adding as volunteers to tutor the children. Here you have them tottering in a classroom, but in other settings, like here, they go to their families, especially during the pandemic in the Philippines.

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The indigenous people, they live in far flung areas and They don't have access to internet or online.

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Unlike the schools or children in the main city centers. So what the Department of Education did was have modules, but the modules are not, cannot be.

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They cannot be even assisted by their parents who are themselves also many times not literate no so really they need the assistance of other, volunteers.

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And luckily, the young, the youth are have some and who have some education can teach their fellow indigenous.

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People children to the reading skills that they badly need especially you know that the pandemic has really made education more difficult.

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Especially in the rural areas. So here they are going really to the community without any. Provision that JSF merely gives them sometimes some allowance if they have some money, but even the allowance they used to buy for snaps of the children.

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So it's really very noble kind of service that they did during the pandemic. Then another, strategy of the JSF is also to have the for the environment and care for creation.

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We know that the Pope, France is the current pope has also had encyclical on now.

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To see which is, on a stewardship of Mother Earth. And so it supports the, indigenous communities in, rehabilitating sometimes these, forest, where illegal loggers have, destroyed the forest and, they also have projects.

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With the National Commission on Indigenous People to plant trees. And, even with some, support also.

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So, JSF is also active in supporting the communities.

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And then they have this IP indigenous people academy on air. This is a radio talk show under the Catholic radio, the archdiocese of Davao, and they have a, monthly, slot for the indigenous people and they also call it IP academy on air because it is also giving a

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venue for capacity building of the youth, the leaders and the women, indigenous communities in different tribes.

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So here you have, members of the JSF sometimes government, speakers from government or from the community itself.

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And then, since it is a Catholic, based group. It's also linked very much to the what they call indigenous peoples a postulate of the archdiocese of Davao and all the dioceses in the Philippines, Catholic Diocese have a annual celebration

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of indigenous people Sunday. In their diocese for last year. Our archdiocese of Duba hosted the National Convent National, celebration of IP Sunday and it was held in the venue and facility of the.

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We'll show you how they have supported also this particular, apostolate and how they have supported also this particular apostolate and how this a postulate although it's Catholic is open to helping this particular, apostolate and how this a postulate, although it's Catholic, is open to

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helping, tribal people, indigenous people who have their own spirit well, beliefs in basically, I mean, Miss Sheila.

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Since the church in social teaching has also been supportive of inter-cultural dialogue.

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And internally just dial up. So there were seminars on care for creation. They invite and civil society groups.

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Because in Duba you have the, Mount Apple, which is the home of the Philippine eagle, our national bird.

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And they have a sanctuary and, so, protecting the watershed is very important and many of the times it's the indigenous communities that live in the watershed.

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So they are also, given, training and input on how they can support this initiatives.

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And then working for peace, no. In, now especially this building and, is very important.

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There, can be different forms of violence, physical violence. There is also violence by mere poverty alone and of course or gender or Not any more that much that discrimination because they are been accepted already.

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No, and they are taking part already in. In communities and they have already some young people who are educated but still needing a lot of support.

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So the working for 4 piece is seen here by this is the executive director of the SESBOBIA foundation, a member of the Division Association.

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She's an educator by profession but very immersed with these communities. So they take part in.

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Support for the IP indigenous people's rights. Their ancestral domain and protecting the environment.

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So they work with the government, the. Indigenous leaders and women. And also other civil society groups that are very active in the southern Philippines.

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So the spin at the voluntary system has really been. What's this? Embedded in, many of the projects and programs.

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As a faith based group doesn't have much funding. It only relies on whatever, funding they can get from some proposals or some donation.

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So, volunteering is really, some of the waste by which they are able to get, the indigenous people themselves to help themselves.

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Take part in their own development. So here you have the, foundation executive director also taking part in their own.

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So here you have the, foundation executive director also taking part in some as a resource person. In the national level by different volunteer organizations.

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It's well known and it's been in the printed media and social media also for many of its accomplishments despite its being a very small foundation.

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So this is my presentation. Here you find a group of, indigenous communities with their native attire and, their, indigenous instruments and dance.

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No, they have been very, active no, despite the pandemic, during the pandemic and then now also I am trying to access the resources provided by civil society government for their own.

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There's a lot that has to be done. And, JSF is really working more on the, also the IP, education.

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So they also have some scholars, there's also some. They give they have given up some tablets or some of these volunteers to use And.

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Giving them seminars also to capacitate the volunteers, they use, you know, because they are also trained to be second liners.

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And, the values of imparted to them of service. Of love for their culture and tradition despite the very strong dominant culture outside.

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Is, very strong, not as, one of the foundations.

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Ways of being So thank you very much.

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Thank you. Thank you very much. Can you hear, can you hear applause?

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Yes, thank you. And stop share. Yeah.

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Okay, thank you so much. Yeah, and now, we will continue with Miki Kurijara and her paper is Verbal Communications in teaching and learning holistic thoughts.

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Insights from practice of yoga teachers in Kuala Lumpur, Malaysia.

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Please the floor is yours. Do we have, I think we have to have this.

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Yeah.

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Okay. No, it should be. Can you see online this, presentation? I think yes, because it shows that it is on the zoom.

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Yeah.

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And I will show you when 2 min started. Okay, okay, thank you.

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So. I like to start my presentation by acknowledgement. That traditional owners of the land along with me today.

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I would also like to pay my respect to elders past and present. So let me introduce myself at first.

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I am MICK KRYLERAB from Japan. My research freeze are especially sociology of medicine in politeness but today I am going to present here because I think my research is really close to the topic region and well being.

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So. I start my presentation. Purpose of this presentation at this time is to consider how people acquire your holistic thoughts.

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So a case study of yoga in Poland to Malaysia. I started the research in 2,016 so 7 years ago what I did at first when I decided to study yoga was to be a yoga instructor.

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So I thought I have to acquire an arrangement. As much as Yoga Master have. So I'm really interested in practical aspect rather than essence of each philosophy.

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And my focus in my research is practice, especially powerful communication in your classes.

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New York, unique source and practice are not separated but really connected. So I am going to consider relevant practice of yoga and honored the roles of yoga practitioners to understand your source in order to think the relationship between religion and well-being.

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As the background on my research, people have paid attention to religious or spiritual techniques. The are discussing utilizing of these techniques for a remedy or healthcare method.

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Because since the middle of the twentieth century, modern medicine has been criticized. For example, there is one famous essay written by Engel in 1,977.

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He called M modern medicine biomedical models with criticism which means that modern medicine only saw the physical aspect of disease.

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And human bodies. Also, from the end of the and the twentieth century the number of clinical diseases got increased therefore people start seeking after a new medical model which is not Darwinia and not only physical.

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Then the discussion of holistic medicine has progressed.

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This horse stick especially means to understand the linkage of the body mind emotional spirit. Also include importance of well-being as well.

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Related to these medical movements, some people gradually got paid attention to spirit charity or some specific That was specific technique as a remedy on his scaled method.

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This movement sometimes called new age healing occurred because of complaint against orthodox models and institution. Like this, there are many studies about the way between health or medicine and religion or spirituality.

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But most of our previous studies focused on philosophical aspects of its techniques. So the relationship between thought and practice should be analyzed more.

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Then this, this study, yoga as a spiritual technique and its practical structure.

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Then I would like to talk about the brief introduction of yoga. The word is derived from the Sanskrit D.

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It means to York or join together on the most common English translation is Uni-. It is generally said that yoga has been practiced since the before Christ era around India.

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And yoga school is one of the Indian philosophies. And Europe has been modernized from the late nineteenth century.

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At first it was reconstructed as excess part on the fears of support in modernizing India. Then around the middle of the twentieth century, yoga was diffused to the Western Society.

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Moreover, from 1980 s onward You are good to be. In MOTHER, a consumer society, then it spread to the global world today.

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The reason that Yoga was practiced as Mystic practice I mean to train the mind I in ancient period.

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The purpose became more dear diverse but emphasizing whole holistic connection to a and others. I quoted address at the United Nations General Assembly by Prime Minister Modi in India here.

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He explains yoga and bodies you need. Of mind and body. And action, restraint and fulfillment.

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How many between mountain and nature a holistic approach to health and worrying? It is not about exercise but to discover to discover the sense of wellness with yourself.

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The world and the nature. Usually in yoga classes practitioner do postures called asana breathing exercise called planayama

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Nowadays some official institute research the scientific efforts of yoga for body and mind and also WHO made benchmark for your These phenomena mean the yoga is gradually recognized as a established remedy.

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But in a reaction to utilization of yoga. You guys now more likely to be analyzed from a scientific approach.

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Attention to yoga yogic thought is lacking now

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However, one previous study showed that those who practice yoga have unique thought that is balanced The member of committee of Yoka practitioners.

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Understand health as one other one of the human rights. Without rich truly good life cannot be achieved. Another way of understanding health is to involve the metaphor of bonds.

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They speak of association between health and being balanced.

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This sentence chose yoga practitioner to holistic approach to their body and minds. Then my research question is how do yoga practitioners get its unique thought?

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So to progress the process, I refer to previous studies about learning plus quality technique. There are many studies, but today I want to focus on the unique communication pony technique.

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In short, there are big differences in usage of word between practitioners and non-practitioners.

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If practitioners say something, no participant cannot interpret the meaning correctory. So how is the composition of Barbara progress of the body technique?

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This is a figure to explain but I cannot explain the figure in detail now but important point is there are 2 types of narrative.

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One is narrative about practice. The other is narrative in practice. Notive about practice is like explanation what it is.

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Are narrative in practice is something like the world's used in teaching. So I analyzed different words in yoga practice referring to this point.

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And I conducted for the research from 2017. In Karen Poole and Shalko in Malaysia.

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Many missiles are interviewed with yoga teachers and action research during their classes.

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Also, I would like to introduce my Malaysian society as a kid. This is Maurice Map.

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Malaysia is called society that means much ethnic and modest religious society and Islam is Islamic Communities Majority and prior to the other religions.

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So because generally people think of, think yoga is related to specific religion because of its origin. Those who have practiced yoga there need to be sensitive and pay attention to how to explain what yoga is.

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I think a case of we were in Malaysia is suggestive to this results topic. Oh. Yeah, about 20 informants.

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Most of them have more than 10 years experience, so they have much knowledge and most of them have more than 10 years experience so they have much knowledge and opinion and they are much knowledge and opinion and they are conscious to composition on Bible communication of yoga.

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Yeah, I am picking up some case of discussion.

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At first case, a instructor is a female in her forties, Marine Malaysian Soc's Muslim.

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20 years experience he has. When we were practicing starting standing standing porsa, singing, your buck is, is pending when you're about like pain, what happens?

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The power on the feet is not equal. The front leg is extended on top of that is also extended.

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Then both feet can step on the ground and get equal power. That's why the bottles they should not be bent.

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This is a typical guidance.

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The second one is Instructor V. Female in her forties Indian Maudition. She is Pindu, 20 years experience he has.

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This is also narrative in teaching. When practicing balancing ports usually can't start the GCC.

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If thing counts, you will just try to find your balance and finish. If you have 30 s, you can adjust your position and then go deep inside yourself.

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So when practicing balancing posture, I recommend to take longer and do 30 s to 1 min.

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The third case is Instructor C. This one is male in his 60 India Malaysian and Hindus.

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He has 30 years experience.

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When the demonstrated whose body was flexible and So we're a practicing aorstian instructor experienced effect.

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She can do it, he said, she can do it because he is Freskable. But I don't want all students to do it.

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But everyone needs to understand. What you should be aware in a world. The buckboard must be twisting.

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This is also narrative in practice but slightly in close narrative about yoga. He explained the meaning of yoga posture there.

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Also, that's one, this is instructor Shizu. He said what they he said in class the meaning of your practice there are 3 party body mind and soul But I had to talk about soul.

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I don't think I am the right person for that. Sometimes people ask how can I get on the speech?

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But I don't talk about it. Too much and back to talking about body and mind. I try to talk mainly about Bori and Buddha and mine during my You have classes.

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Boy and mind are connected if a person does not take care of and control his own body properly. What happens?

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If there is a problem with our body The part of the mind will not be stable. You the person does not take care of the body he will stay if he will have problem with both the body and that mine and we have to take care of them but if they the body is healthy only the mind that need needs to be managed.

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Here the explanation about the linkage of bloggers this postures and overview of yoga.

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Like there are 2 types of buffer properties there. One is the interaction of physical moving. The other is philosophical reasoning.

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And the best or overview of yoga's unique thoughts are behind direct instruction. Sometimes not clear we distinguished.

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Narrative about yoga from once in yoga Also, the point of physical instructions. Is that inspector's got instructor goes to sit in 2 h to the specific part of the body.

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But at the same time it represents the ideological aspect of yoga.

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So, instructions in teaching yoga have reason both physical Effects and fears of car reasoning.

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Yoga isn't originally a way of understand how the world is composed. Okay. But yoga practitioner recognized the world.

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But not by words, but by body and experience. I think this characteristic is still embedded, the way of teaching yoga today.

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Understood in Aquaria Yogic thought through the teachers instruction and their own body. Therefore, your guys interactive and instruct the role is in directive.

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So to understand holistic thoughts, you can practice through physical exercise and experience. Connection between pointing and mind or physical exercise or other thought is made by instructors guide.

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But there is some limits of this study. The why is this study not to focus? On internal change of student at this presentation so maybe this is my future task.

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Also, there are some Georgia talks I think. First one is to grasp pearl buffer compactes about you are to understand practical structure of yoga and hoisted method of remedy.

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Also, the second one is comparative study of other techniques and yoga to consider how to making overused techniques.

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Related to religion and spirituality in contemporary medicine and healthcare.

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That's all. Thank you for my listening.

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I just had to do a quick speech. Share screen issue with the virtual.

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Have changed their virtual lucky

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Chief Dubai.

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Okay. Apologize in advance.

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What do you see for Tuna?

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Okay, you see the whole presentation.

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That's fine because you're a virtual audience. Okay, thank you. Now we can continue.

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So I would like to invite Rajiv Tubay and his paper is Covid-nineteen pandemic and the role of religious institutions in India.

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So I would like to invite Rajiv Tubay and his paper is Covid-nineteen pandemic and the role of religious institutions in India.

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Please the floor is yours.

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Thank you. And thank you so much decision organizers. Caching and Yoshida for providing with this opportunity.

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To present my people this afternoon.

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I'll be presenting about the COVID-19 pandemic. And the role of religious institutions in India.

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Now. Before I venture into the paper. I would briefly like to map the magnitude of Covid-nineteen pandemic.

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In India. After a fourteen-hour voluntary Public curfew. Government of India imposed on nationwide lockdown for 21 days limiting the movement of 1.3 8 billion people.

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Out of on first of June, 2,022. As per the Government of India estimates, 43.8 4 million confirmed cases of Covid-nineteen were positive.

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With 5 black, 25,930 that's taking place. However, as put the WHO more than 4.7 million people, nearly 10 times higher than the official records.

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Died because of COVID-19. Although the government of India has contested the claim saying that the methodology was flawed.

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Be that it may. But our experience suggests Looking at people all across around us. That there were hardly any family which did not witness The loss of some near and dear ones.

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Such was the magnitude of Covid-nineteen pandemic in India.

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Now religious institutions played both. A proactive as well as a negative rule during this pandemic. We will be talking about the proactive role when I will be taking a Pram Kushner mission.

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Negative rule mainly in terms of the traditional organized religion in the first way we came across. The religious congregation at Tubligi Makaj.

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The global headquarters of Tubligi Jamal in the Nishamboo-hin area of Delhi in March, 2,020, which became the epicenter of transmission of coronavirus.

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In the second wave, in April, 2,021, The Kummela was organized in Eridwar.

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And it had a gathering of almost 100 million people. Violating the social distancing norm, the masking norms, which also became again very, see.

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Fatal event which led to the transmission of the virus.

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Now The study of the recent pandemic reveals that when faced with the unprecedented Iises accompanied by the diverse anxieties and amplities.

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People resort to religions in their spiritual practices. When modern medicines were completely clueless and helpless in face of the SARS Covid-nineteen virus and we saw the way one or the other hypotheses were being propounded in each wave and later on it proved to be wrong.

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We have experienced the subjective turn. In all walks of life and religion is no exception to that. Near religious movements have responded.

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To this subjective turn more directly than the traditional organized religion for this region I have taken RAM Keshe Mission, a religious organization which demonstrated exemplary service.

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In the times of crisis. My argument is that it did not happen overnight, but it was its deep-rooted orientation and practice which naturally predisposed them to take up the challenge.

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The mood cushions which this research paper aims to address is. What are the ways in which new religious institutions like RAM Krishna mission responded to this unprecedented crisis?

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What expectation did people nurture from the RAM Kushner mission? What rule did pandemic play in newcomers is running RAM Keshe Mission?

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Who do you want and why?

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Now, if you look at The broad I will briefly map up. The orientations which are prevalent in pre-independent India.

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We find broadly 3 orientations. Bramamasamage, Araishamage and the Ramkish Mission Orientation.

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The first orientation rooted in the Bromusanage. It emphasized on science and rationality.

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Willingness to assimilate from the West. Confidence in one's own tradition. The second orientation rooted in the RSMR.

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Emphasize on confidence in one's own tradition finding expression in missionary activity and a militant attitude towards other traditions.

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We thought orientation which found Much takers in the post-independent India was the RAM Cushion Mission Orientation, which emphasized on rationality combined with mysticism and willingness to help assimilate material techniques of the West.

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Offering in return the spiritual techniques of the East. Now, but beside these orientations, We find that there were other things.

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Which played a pivotal role. In what given flood would say. That RAM Costa Mission becoming a conduit.

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For global Hinduism. And what while in the clergies would say that RAM Keshe mission becoming a global movement.

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Okay,ahannon Bharti has pointed out that the rule of Swami Vircan in creating addiction and the style of the apologetic Noes that the modern Hindu disavows the old fashioned non- English-speaking Hindu disavows the old-fashioned non- English-speaking

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Astram, the old-fashioned non-English-speaking Astram Ban Sadhu, who does not contribute to the modern life.

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The Guru people relationship in the is the primary expression of his spirituality in India since the time in memorial but RAM Kushner mission gave it a different dimension altogether.

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The guru must be worshipped as God and he is God. He is nothing less than that.

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Oh, this was something which was peculiar. With coming into the RAM Kushner mission.

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We will come on in the RAM Krishna mission changed the tone and the tenor of the Sahu is in India.

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Traditionally, sadhous were known as for their non-attachment to the worldly affairs.

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Self-bound and meditative. But in today's social condition, these ideas of acetism have practically become relegated to the background.

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We also find Janet Jones emphasizing on. The RAM teach the motion how it has created a permanent system of social service through its monks who practiced medicine taught in schools and administered a variety of relief majors.

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Was the main expression of the religious convictions.

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Tian Madan had put it very aptly that it is not Weir Cannon's fury rhetoric so much that survives today as his worldwide Dramas mission.

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Centers for the devoted public service in the field of education, medical relief, and religious instruction. In India, there are over 100 such centers symbolizing the reform relation of abstract with Olympic ideals into concrete modern practice.

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The transformation of an autological religion of personal salvation through world renunciation into a vehicle of altruistic service was we make an principal contribution to the social cultural history of India of his times.

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To take up the challenge which was thrown by the COVID-19 pandemic.

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No. The relief work with the RAM Krishna mission carried out throughout India. Ranged from provided temporary shelters and cooked food to the stranded labels from different states inside their campus.

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Some of you would have been for following the news. The first we have lockdown led to a large-scale migration of people from urban centers to the rural areas.

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It entailed a lot of Sacrifice and suffering. RAM Costa Mission came to the aid of these people.

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Distribution of face marks, hand sanitizers, soaps. Distribution of packed and dried food items beside this also providing the medical equipments to different hospitals.

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Now, this was a macro view of what transition mission did during the time of pandemic. I also wanted to supplement it with a micro perspective.

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Of the devotes account, their lived experiences, their existence here in the experiencing anxiety. How did they come close to the Ramanan mission during that time?

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In order to understand this. Live experiences, I resorted to ethnography. Of 3 main RAM Kishna mission centers.

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Hey, in Agatha, Ranq is to Mission Gangal Road, RAM Kristin Mission, Assam Aguatala, Rohdahlisuar and Ramkish Masan Mitten.

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Mutt ambition in the Viva Kanagar. Anthony Road. Now, if we look at the religious consolidation in these new religious movements, there are broadly 2 perspectives which have been there.

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One, emphasized by market singers. One which lays in. On devotes or seekers of these new religious movements, conceiving them to be as passive and guided by the charismatic authority.

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Which also sometimes lead to the brain washing controversy. Devotes as automatons stripped of their personality and

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Voicing the words of the religious leader. The second view which is inclined towards viewing the agency of these devotes and considers r or seekers as an active agent and advocate that the members past are partly responsible for their own conversion and subsequent commitment.

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No. I have taken the second view which view devotes as an active agent who are actively involved in constructing the world.

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And beside this, Another methodological challenge in understanding these new religious movements is what should be the academic and the new religious movements relationship.

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On the one hand, we have scholars like Margaret Singer who would I advocate that academics should not have prolonged contact with the new religious movements for fear of undue influence.

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On the other hand, we have scholars like Helen Barker, Brian Wilson and Judith Koney, who would be arguing that NRMs are generally distrustful of the outsiders.

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Therefore, another group of scholars, they believe that participants observation is the best and sometimes the only way of gaining access to these movements.

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The second view came closer to my understanding of RAM Keshe Mission, where a participant observation was necessary to understand the lived experiences.

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This participant of observation was organized on the lines of Ellen Barker's study of the monies where she organized the participant observation in 3 phases.

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The passive, interactive and the active. The passive stage gave me scope to understand the world view of RAM Kristin Mission.

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Who silently observed them to understand their worldviews. Preparing me for the next step and that was the interactive session which predisposed me for a meaningful interaction with these devotees after understanding their worldview.

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The activist is entailed are more active. A participation calling for questioning the unquestionable.

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A critical look at this movement.

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No, the outcome of this. Interaction was and what I found was, yeah.

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Kajerly pandemic marked the tectonic shift in the secular and the sacred landscape. It was accompanied by sudden change.

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Commonal dislocation, normative ambiguity, moral confusion. Which led to the for new forms of new forms and structures of meaning.

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Due to the weakening of the traditional Indian social support system such as Join Families, Village Communications and cast networks.

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The urban middle class felt alienated. They were therefore in search of a sense of belongingness, security and anchoring in the new and the alternative communities and here Ramka's mission.

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Came to help. With their language of kinship, they provided a support like a surrogate family.

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People were driven to join these RAM Kishna mission. Out of some personal need and these were rooted in some identifiable social condition as I mentioned in my previous slide.

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Now those who were coming and who joined this movement were broadly having a pattern and this pattern was akin to what Loflan and Stark conversion model.

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Firstly, those people who approach Arm Kitchener mission had over a period of time experienced an acute and enduring need or tension in their lives.

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In majority of cases, it was unresolved physiological or psychological sufferings. Secondly, now.

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I do not mean to say that there was no other alternatives to address these sufferings, but because of the inclination of these people to address these sufferings in a religious or a spiritual setting, people were inclined to this.

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Thirdly, it is while they were inclined to look for a spiritual or religious solution they came or encountered with the Iran Christian mission directly or indirectly.

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And fourthly, it motivated these experiences. And they increased their frequency of participation in the Ramakish mission.

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No, lastly, I would like to wind up. By making 2 things very clear. Firstly, it will be erroneous or too simplistic to assume that there is a monocausal factor responsible for getting inclined towards these RAM Kushner mission.

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One or the other factor. Or multiple factors were at play for these people to join RAM Kristen Mission.

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Secondly.

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There was not one seeker. But variety of seekers.

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On the one hand, we can say that there was some exclusivist who were committed to this Ramtishna mission.

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Holes say holy because they Considered that If you dig shallow holes in the ground at several places, you will not find water.

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Therefore, they wanted to submerge themselves to understand and experience. The Ranquish Mission philosophy.

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On the other hand, there was inclusivist who were searching and for them RAM Keshe mission was one venue out of others.

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All heer's classification of these seekers in terms of fully engaged, serious part-timers and casual part-timers were also applicable to these seekers in the sense there were some who were from the monastery who were fully engaged in this they had given up for the venues to do it their life to RAM Kristen

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Mission. Secondly, and most of them belong to the serious part-timers who balanced their professional and personal and spiritual life.

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They have resources and inclination but are not ready to fully commit themselves. Durham Christian Mission and third were the casual part-timers for them again Grand Kitchen mission was one venue out of many other spiritual avenues.

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Thank you so much.

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And now we'll continue.

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With the presentation by Arvin Surai the topic is the dynamics between safe healing and Hansens.

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The topic is the dynamics between faith, healing, and Hansens disease in a Hindu sect.

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That's always yours and I will show you. Well, sure. Oh Thank you, the chair and organizers.

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For giving me this wonderful opportunity to present and thank you to all the previous presenters who said the tone.

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For the Shen and As you can see, this is my working title, The Dynamics, The Dynamic Between.

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Here healing and Hanson's disease in a Hindu sect. So I will be very brief.

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In this introduction. That Hansen's Diges or Leeprosy. The second name of this disease is Leprosy in common terms it was a public health problem in India, but with several efforts under The National Leprosy Redication Program and

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Programs running by you know the civil societies it's no more a public health problem in technical terms because Now the case is reported.

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Per 1,000 population. Each less than one. So it's no more a public health problem, but it's a technical definition and despite the mammoth India is still reporting many cases.

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And what happened at the time of COVID. That all these you know public health problems. They were neglected.

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And who is the culprit behind the disease is a you know slow growing bacterium known as mycobacterium labary.

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And the disease is fully curable, but many stigma and discrimination are attached to the suffering person. In India where everything is synced into the cycle of karma and dharma.

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Deed and the reason and if a biocultural or a bios social approach in the treatment is needed.

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And discrimination exists. In a leaper's living life and after that also. Best at Varunasi, Kinaramich.

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I just sanitized for afghur. Aesthetic gym treat leprosy through their biocultural approach.

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And Agorage are a heterodox sect of Hinduism having a philosophy of nondiscrimination.

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They have been a center for attraction for anthropologists. And sociologists too for a long time and one can easily remember the work of Perry, Durin Banaras in this context.

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The article or the research explores the myths and stigma about the liprosy in India and the mode of treatment adopted by these kinaramic, the study is based at or those Bhagavan RAM Kush to save our action.

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Located at Warsi. And the research is based on an ethnography and suggests the validity of a biocultural approach in the treatment of leprosy.

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The study and its results are derived from my PhD work at Jaharal Lehrer University, India.

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So, before moving, forward, there, I would like to tell a brief history of the digits, however it's not necessary because we I am here at the World Congress of Socialology but I am a social anthropologist and we anthropologists we describe the history through the archaeological evidence as well as on

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the written record based on written records. So very briefly, I am going to put some archaeological evidence that the skeletal remains at various archaeological sites are evident to the mass infections.

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And the marker of the DGs is hand and foot bones degrade. And the first archaeological work focused on evidence of liprosy in a skeleton's was done by Moller Christensen in 1,961 and who was a medical historian and he excavated a

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medieval symmetry once a week of liprosium at a nearest land. G land in 1944 and the cemetery had a scalar remains of 750 people he compared bone changes with the leapers of that time and Mark.

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Maximilary changes in the skeletons. So, this is How the archaeological evidence suggests that it's a very, know it the Diegee has very NC input.

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In the context of India, our old Sanskrit texts, in the context of India, our old Sanskrit texts, they mention the, our old Sanskrit texts, they mention the disease and the mental question is also there, they mention the disease and the mental question is also there that is it an

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infectious disease and the mental question is also there that is it an infectious disease and old Sanskrit text mental question is also there that is it an infectious disease and old Sanskrit texts suggested that on marriage and on the religious duties of a householder or the second state of life, one should

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avoid to marry in a family where the prevalence of BYGYES is there. So, Manois Marathi and all the Sanskrit texts have the references of I am not going to that and I'm just jumping to the.

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Butogenesis of the DJs and it is known as Kushko. In India and the prevalence of the Diji in South Asian reason is as I told you earlier that, er, found prejudice in early scriptures and the mode of transmission of DGs is through droplet in infection.

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But the relieving fact is that the digits were not much contiguous as flu and other bacterial lestr such as tuberculosis and many people have been mini to fight against this digit and only prolong and closed contact with an infected person contributes to the proliferation of the

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disease. And I am bringing here Erwin Goffman's stigma and the notion of identity stigma and the notion of identity stigma and the notion of identity stigma to the notion of identity stigma to deal with the topic and Erin Goffman in his stigma notes on the management of his spoiled identity, he defined his stigma

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as an attribute that is deeply discrediting. Stigma reduces the identity of his stigmatized person from a whole and usual person to a tented and discounted one.

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And leprosy. Do the same thing with the lipers. Deliberating on the attribute of the stigma goofman stage its discrediting effect is very extensive sometimes it is also called a failing is shortcoming a handicap it constitutes a special discrepancy between virtual and actual social identity.

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Several diseases in the Hinduan context lead to stigma and social exclusion. HIV is one of them and leprosy is also one of them.

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At the intersectionality of caste and class further version the situation. Their meteorological conditions such as complexion and lesions are directly observable and does lead to negative emotions to others.

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A study conducted in Tamila do in 1,889 19. Among 500 families affected from deformity associated with leprosy suggested that patients who have deformated suffer more.

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57.3% than those with no formally. Families with deformed patients have adopted acceptance to their existing situation while families with non-defined patients adopted.

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Avidance as their coping strategy. Limited participation in the activity is also reported. Lepers in Indian society are considered as the most untouchable.

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And the untouchability continues even after the cure and lead afflicted persons to loss of employment, eviction, divorce or stressaging from the family and other networks.

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The social realities are different from the clinical realities related to leprosy and underline the difference between the pathophysiology of digit and the human experience of illness as suffering.

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The physical And social stigma are no doubt interconnected but adequately. Unquined. Barrett in his study has traced 3 destructive processes associated with leprosy and their stigma associated with it.

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These are concealment leading to the undertreatment, dissociation and self-neglect and third is self-neutilation under extreme poverty.

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Even though it process is easily to table through multi-drug therapy. The burden of the digits is carried out for a lifetime.

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In my study I found the majority of people I took 8 cases and they still said that leprosy is the year of divine rat immoral conduct on clean blood, sinful deeds of previous birth.

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These 8 afflicted persons stayed during my field of studies based in Asaram. Ale Proseccare Center and they practice Ivida and Yuga 2 to treat the patients and it's a you can say that's the healing approach is very unique.

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So I found the majority of people, 7 out of 8, still say that leprosy is the year of divine rack.

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The moral conduct and clean blood, sinful deeds of previous birth etc. These 8 afflicted persons stayed during my field of study between July, the 2021 and number 2020.

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One, I also object 32 lipers on the Dasha show America. It's a burning guard there in environmental see for a period of 5 months.

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Between July to November 2021 and 30 out of these lepers also opined the same. All the lepers are taking near the gutter involved in begging.

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Most of them are in a denial mode of treatment as they thought that even After the cure, they are imputed status and visible deformity would live lead them to the social exclusion.

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The use of marijuana is frequently observed on the cart. Out of 32 lip on the heart, 18 were male and 14 were female.

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Out of 18 males, 14 leapers have accepted that they consume marijuana regularly. All the lepers are sting at Asim.

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Are under regular treatment based on Areaa and folk medicine known as Fakira Medicine System.

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In Ashstorms Promise, consumption of liquor and tobacco or any intoxication is prohibited.

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Do the ethics I change the name which is in mid twentys and unmarried belongs to an untouchable community and unmarried belongs to an untouchable community, once was an untouchable community, once was an excellent swimmer.

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One day after batting in a excellent swimmer. One day after batting in the Genji his friends observed a spot on his body after batting in the Ganges his friends observed a spot on his body after returning home to his friends observed a spot on his body after returning home revealed to eat his parents.

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They soon rushed to the nearest hospital and after the preliminary home revealed to eat his parents. They soon rushed to the nearest hospital and after the preliminary examination it was identified as leprosy.

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Later Ashton the spot is now suppressed. But he never wanted to visit home again. He origins still in his mind that he will never find a job or anyone will marry him.

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Rani, name changed, is in her hermit's job or anyone will marry him.

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Rani, name changed, is in her her mid voltage and mother of 2 children. One of them He is a girl of child of 17 years.

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Rani was married to a street vendor who barely managed expenses for her medication. She was also admitted to the ashram one year ago.

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She is recovering at a great pace but never wanted to return. The only worry is bearing in mind is that no one will marry her daughter ands son and she remembers the instances of social discrimination in her daily life as a known leaper in the vicinity.

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She revealed that even no one was ready to play with her children. I am quoting her words, my children expelled me from the house.

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My sufferings are due to the deeds of my previous births initially felt that I should die. Even thought that I would go to Dashan and offer myself to the Baba where he accepted it or rejected it.

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I the Baba term is for the spiritual authority or guru at the ashram. Revealed with tearful eyes Dioram, a 60 year old male.

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So all these stories narrate the consequence of denial and concealment. Only 3 patients out of 31 at heart are found illiterate none of them is a graduate.

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To it all 8 patients at Astrom at Literate and 2 patients out of 8 are graduate.

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Lippers begging at guards are loaded with the extra bandages and tried to expose their deformed limbs.

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They do so to receive an arm from the pilgrims. Visiting the ghet. Even after the cure the stigma attached to the digits enough to destroy all marriages prospects.

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So This all these narratives. Shows how the stigma exists even after the this you know this life in a rummage their philosophy and a biocultural approach to treatment I'm coming to this section and Kinaramis are the followers of the Ghuri sector as I presented early and banneras is considered as one

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of the most famous seats of learning and they are also considered as an ideology of resistance. To the pervasive Social inequality and power dynamics of banneras during the British ties.

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And there are several references like Watson and William Scott and the people of India, Jugandar Nut-hattacharya just study on Hindu carts and sixth and all these studies suggested that a Goris are a teeny community without any religion and they are above from any caster distinction or class distinction and

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they present themselves as the descendants of the kappaliks, the scull bearers claiming that they are the doctrines of equality and humanity.

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Baba Kinaram is considered as a reformer of the GORI sector and he was born into a Chaparia family in 16 0 1 88 Chandali Uther produced in Eastern UP and lived up to 170 years and who organized this sect and later in this tradition Sarkar Baba Adud

347
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Pagwanra who took the charge of this lineage in 1,978 he was born into a Rashputt family of Gundi village of Bospur Bihar and he left.

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His home at the early age of 13 years and he was in natural healer too. He opened the doors of this sect to everyone without any distinction of cast and class.

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And he had excellent knowledge of folk medicine based on the local flora and fauna and he described his model of feeling as the Fakira system of medicine it is a slight departure from the known Ayurveda where he combined the healing practition with a goer philosophy.

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It's a philosophy based on Indian Advat Videnta. Jonathan Perry, a world famous ethnographer who studied death rituals on the burning hearts of Varani for HGS study opines that all a good practices have its root in the Indian liberation theology.

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Perry observes that for the Aghori everything in this universe is a creation of parmatma and there is no difference between polluted and pure and the divine and the human and anorates the bounds of a helper and absorbs sins and pollution.

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For him it is equivalent to the Shaw Southerner sitting on a corpse. Sitting on a car.

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Sakarababa established the ashram in 1,961 at Parava Rana C and in 1,962 shreds jugsimandam the farmer deputy prime minister has enabled inaugurated a fully bedded hospital at the local at the location and since it's

354
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establishedment the asthma has earned fame by treating more than a lag patients. Dashroom has 2 zones divided by a boundary valve the main imprints of the astronom is restricted for the use of common visitors and those who are residing on the campus.

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The guard the gate has a holding suk. Bitcoin which means collected collect bliss here at the same time entry for the afflicted persons and doctors injured for the second get only a leaper can sense equality at the ashram by addressing Kushi Bandu, Bandumin's brother.

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They must follow a strict diet at the ashram cooked at the maze. They all engaged in the constructive work.

357
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It does some they grow vegetables and they have to participate in the daily prayers making them joyful and liberated.

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The equal treatment at the ashram forces them to stay there forever. They never wanted to visit the outside world due to the stigma of the DG.

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The healing sense is somewhat different from the biomedicine approach to leprosy. The quest for medical anthropology or medical sociology is to diminish the difference between the path of physiology of phirosi and illness of suffering.

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There are 2 different functions of healing and treatment and those are control of sickness and providing meaning for a person's experience of sickness, a diadic core between the healer and a patient exists in a system where the healer stands in the patient's perspective, the faith in karma and herma, birth and

361
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river, sin and virtue is so long among the lepers that the image of Agori as the incarnation of Shiva helps them to heal.

362
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And in conclusion we can say that it is evident from this study that Leprosy has continued continued in contemporary time since the prehistoric world it cannot be termed as a Diege of the past, the social burden and suffering due to the disease are heavy than the physical suffering, the stigma associated with the disease

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01:07:57.000 --> 01:08:12.000
made leapers identified to a tainted one. Have more philosophy of nondiscrimination developed a biocultural approach to creating leprosy based on folk medical approach to creating leprosy based on folk medicine known as fakira.

364
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The treatment system falls in line with a standard model known as Fakira. The treatment system falls in line with a standard model to get by where the treatment system falls in line with a standard model to get by with a standard model to get by where the distinction between path of physiology and a standard model to get by with the distinction between path of physiology and psycho social suffering of the disease.

365
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Thank you.

366
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Thank you.

367
01:08:28.000 --> 01:08:52.000
Yeah. So I would like to invite all the presenters who are here to come to the Stage here And let me just remind you that this has been a session and titled Religion and Well-being in Asia in times of crisis.

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And

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And we have also participants how can I go out from this? Yeah, okay, yeah.

370
01:09:10.000 --> 01:09:21.000
Okay, and then can your Can you open the Zoom? So that we can.

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Sorry? Control tab. Altern. Pressing together

372
01:09:33.000 --> 01:09:59.000
Okay. Yes. Okay. So once again, the session was originally organized by Cushing and, originally organized by Kashin and Gee, the session was originally organized by Kashin and Gee, and the session was originally organized by Kashin and Gee, the session was originally organized by Kashin and Gia from Hokkaido University and Yoshihida

373
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Yep.

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Sakur Let us start then. Let us start then discussion. Do you have any questions both? In person, those who are attending in person and those who are online.

375
01:10:24.000 --> 01:10:25.000
Yes, please.

376
01:10:25.000 --> 01:10:35.000
Okay, I have a several questions to the several presenters. Okay. The first one is, she's talk about, Receiving, Human Technique and the Human.

377
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I'm wondering, why, do you conduct research in the Maurizia, nothing other countries.

378
01:10:45.000 --> 01:11:00.000
And, I think, receiving the Human Technique or Human Philosophy is some farther difference between the because, always, they are, raises 5 grand on the speech of background.

379
01:11:00.000 --> 01:11:08.000
So, do you think, are there any differences between Japan and the Moria?

380
01:11:08.000 --> 01:11:16.000
Receiving a human technique and the younger philosophy this is the question too is, pretty hard sound.

381
01:11:16.000 --> 01:11:29.000
And the next question is, Professor, . As a And, do during the COVID-19.

382
01:11:29.000 --> 01:11:49.000
You talk about the reviewing of the social regime and you conduct some researches how under why as a Indian people joins the llama commissioner mission But I don't.

383
01:11:49.000 --> 01:12:00.000
And but I'm thinking always a a different C is a time. Ordinary time and, during the COVID-19.

384
01:12:00.000 --> 01:12:06.000
So you conduct some researches. You warning is, Covid-nineteen.

385
01:12:06.000 --> 01:12:22.000
How's that? In terms of, switching, new members who are teaching, some or just dogma, to the new members, who you are, This is a second question.

386
01:12:22.000 --> 01:12:33.000
And the third question is, who is the, Plus, you talked about the,

387
01:12:33.000 --> 01:12:41.000
Brady's Tiguma, to the Hanson disease of people. And you expand a lot.

388
01:12:41.000 --> 01:12:56.000
I have the question. As a As to a hearing always, How's that any, cases, special race group?

389
01:12:56.000 --> 01:13:05.000
Provided a special hearing to the, house and days as people. So, this is a sad question.

390
01:13:05.000 --> 01:13:15.000
And the final question is, to, Syria. your first presenter.

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01:13:15.000 --> 01:13:24.000
So, I have the question always, fundraising or with, same will be a foundation.

392
01:13:24.000 --> 01:13:33.000
That's a network charge. I directory funny that same will be a foundation or a thing will be a foundation in itself.

393
01:13:33.000 --> 01:13:39.000
Oh, raise the funds among the Geneva Public and the Philippine people. Of course I know.

394
01:13:39.000 --> 01:13:48.000
90% of the people are casseric but I'd like to know it's a, root and the ratio.

395
01:13:48.000 --> 01:13:53.000
Oh, is that, in terms of the fundraising? So thank you.

396
01:13:53.000 --> 01:14:01.000
Thank you so much. And now I would like to kick you. You want to take time. Okay, so who wants to respond first?

397
01:14:01.000 --> 01:14:08.000
Please take the microphone and then I think. Yeah, thank you, Professor Hashido.

398
01:14:08.000 --> 01:14:20.000
Yeah, yeah. Am I audible? So your question is quite pertinent, which you have asked.

399
01:14:20.000 --> 01:14:29.000
Like how is the is the difference between people joining RAM Kishna mission during ordinary times and during COVID.

400
01:14:29.000 --> 01:14:43.000
19 pandemic actually this is this study was conducted post May 2022. And you will write the existential questions, the experiencing questions which are there during normal or ordinary days.

401
01:14:43.000 --> 01:14:52.000
Are there and some of these factors which motivate these people to join RAM Kristina mission were also there during the normal times.

402
01:14:52.000 --> 01:15:05.000
But the extraordinary situation with this pandemic offered like people saw and resorted to certain extreme social practices which offended the moral fabric of the society.

403
01:15:05.000 --> 01:15:13.000
Like say for example of his talking of goods. Medicines, oxygen cylinder, making profit out of crisis.

404
01:15:13.000 --> 01:15:21.000
And no. In terms like these were something which I would say in terms of the further need of survival.

405
01:15:21.000 --> 01:15:34.000
For the care of the near and dear ones. We saw certain images which were coming after the second wave that and also in my interaction with the people at the hearts.

406
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That close relatives. Family members they just left the dead body there instead of burning or cremating it.

407
01:15:42.000 --> 01:15:54.000
Now all these things were creating they shook the consigns. And there are the questions which were there which were prevalent during the ordinary days came out more prominently the search for meanings.

408
01:15:54.000 --> 01:16:02.000
And these existential engineers were much more acute. Or post pandemic and that is what marked the difference.

409
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For the people inclination and possibly as I told in my last slide. That these questions were there.

410
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These questions were haunting and it was not that the other revenues were not there but the people who were inclined to search for the solution in a religious and spiritual setting were more inclined towards say going to RAM Keshe Mission.

411
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I hope I have answered the question. Thank you.

412
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Thank you.

413
01:16:36.000 --> 01:16:56.000
Thank you, Professor, for asking. Such important question and What type? See, I'm taking you from Professor Douve that in Indian society, Death rights, they are very important.

414
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And if you're denying death rights, then your closing gates for, you know, next birth.

415
01:17:05.000 --> 01:17:35.000
So, see what is there in Indian society are leapers This society usually deny. And the death rights to a leaper and If someone is to denied from their death rights the last funeral then Keeps a common belief that His soul, he or her soul, will never go into the next cycle of Bertha

416
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Rewart. So it's there and no other than this Agori sect, you know.

417
01:17:45.000 --> 01:18:06.000
Do devoted towards the leprosy care in India and the sect is also registered in Guinea's book of record and what the unique pedagogy is this that I explained it earlier that this whole philosophy philosophy you can say is another poll of ritual.

418
01:18:06.000 --> 01:18:21.000
It's something you know very opposed to the ritual. We cannot see the philosophy with our naked eyes, but we can see rituals and all rituals are based on the philosophy.

419
01:18:21.000 --> 01:18:44.000
So in terms of doing Sava or treating leprosy, they are practicing their philosophy which is none other than Adwords with ana and what what is there in a Derk Bedanta that there is a there is no differences between secret and profane what the Chimers said and there is no differences in a

420
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lower cash on your or in a higher cost. And for their own you know for their own ritual aspect the all the worries because see Becoming an agori is very difficult.

421
01:18:59.000 --> 01:19:25.000
It is something you know something related to the extreme practices like sitting on a carbs in in night in a burning heart it's very difficult But what the sect has did that the guru, the one guru in that millennial that Linear which I explained Baba Sarkar Baba Dud

422
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Pagwa. He took this practice of Sava to Lippers at Shahrazana means sitting on the carbs.

423
01:19:36.000 --> 01:19:51.000
So the symbolic you know the symbolic understanding is something else. And this is what they have adopted and through the Sava because the Sava or the service had just social code also.

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They are building their identity and since Agori practices you know practiced the extreme form of some you know Thanthrik or what you can say the heretical or some esoteric practices, they were not acceptable to the common society.

425
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But only through this Sava or Savannah they are now acceptable to the society so it's a both way process.

426
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Thank you.

427
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You can see. Thank you. Thank you. I would like to ask Cecilia Maria Medina not to answer the question.

428
01:20:26.000 --> 01:20:41.000
Good. Yeah, okay. Thank you very much. In answer to the question, it's, you know, the answer to the question, it's, no, no.

429
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The Ace of a Segovia from the nations and other sources it can mobilize. Like they have campaigns for.

430
01:20:49.000 --> 01:21:01.000
Teaching materials, school supplies for the children. The nations from, for, let's say Christmas giveaways.

431
01:21:01.000 --> 01:21:13.000
Nothing from the Catholic Church. In fact, it even, is supportive of the, public church in the archdiocese.

432
01:21:13.000 --> 01:21:15.000
It's an archdiocese of Dabao. It's a bigger geographical unit of the church.

433
01:21:15.000 --> 01:21:30.000
They have an indigenous peoples a postulate and they have very little funds also. So they actually asked the help of a surface in Govia Foundation to join them in some of their.

434
01:21:30.000 --> 01:21:44.000
Programs, no. So that to they assist even no, this, organization, the church organization, or apostolate for indigenous people, but they are separate and independent.

435
01:21:44.000 --> 01:21:54.000
So they look for funding also from different sources.

436
01:21:54.000 --> 01:22:05.000
Sometimes they also benefit from some. Corporate, social responsibility donations from, some groups.

437
01:22:05.000 --> 01:22:06.000
Thank you.

438
01:22:06.000 --> 01:22:14.000
And the members also have some very minimal contribution every year and well juice.

439
01:22:14.000 --> 01:22:22.000
Thank you. And Mika.

440
01:22:22.000 --> 01:22:34.000
Thank you very much for your question. I want to, answer your question. At first, why I went to Malaysia

441
01:22:34.000 --> 01:22:52.000
To reset yoga. Oh, sure, I wanted to research. In India and I went I have been to India many times and II was staying in at one month.

442
01:22:52.000 --> 01:23:07.000
Phoenix program Yuka program. So I'm a your instructor. First I went when I went in at first time I went to RICCASHI.

443
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Yoga plays Yoga's secret base. So, It's really a famous place.

444
01:23:13.000 --> 01:23:28.000
I wanted to know how yoga practitioner acquired the souls. Or yoga, but I didn't find answer because people in which case really agreed and followed yoga philosophy so they

445
01:23:28.000 --> 01:23:40.000
Don't need to. Explained too much. Because they have tacit understanding. So I can't understand why they follow the thought.

446
01:23:40.000 --> 01:23:53.000
So I started. On the internet where it Yeah, well, who cannot accept your philosophy? Then I found Mauritius because it's Islamic society.

447
01:23:53.000 --> 01:24:05.000
Hmm. Sometimes it's become a problem. Because there is a majority Islamic community and Yoga is really connected to Hindus or Buddhism.

448
01:24:05.000 --> 01:24:13.000
So there is a social problem about yoga. So I went to, you know, I went to Malaysia to.

449
01:24:13.000 --> 01:24:19.000
So salty. To conduct a reset.

450
01:24:19.000 --> 01:24:29.000
And the second question. Difference. Or teaching technique. Between Japan, Malaysia or other countries.

451
01:24:29.000 --> 01:24:45.000
I think depends on the Experience I think because Japan or some Western country has big population for yoga practitioners so there are so many opportunities so there are so many papas to do it.

452
01:24:45.000 --> 01:25:00.000
But the other on the other hand in Malaysia Because of the religious situation there are not so much yoga practitioners though They are really Not so loud.

453
01:25:00.000 --> 01:25:08.000
And not so popular, so they have to take care of how to. They have to take care of.

454
01:25:08.000 --> 01:25:21.000
Explain explanation what yoga is but in Well, one aspect I think Japan and Malaysia, the situation is really similar.

455
01:25:21.000 --> 01:25:30.000
Because Monetian people need to Marissa and Yoga practitioners need to take care of the difference of yoga and religion.

456
01:25:30.000 --> 01:25:45.000
Maybe Japanese yoghurt practitioners. Same thing because in 1995 there is A big accident almost in particular no static science again.

457
01:25:45.000 --> 01:25:55.000
Yeah, this is a big accident. So they needed to take care. They need to prove there was not so danger in Japan.

458
01:25:55.000 --> 01:26:06.000
So maybe one aspect there is similar so Depends on the purpose or depends on the experience. Maybe the different occurs.

459
01:26:06.000 --> 01:26:09.000
Is it okay? Thank you.

460
01:26:09.000 --> 01:26:19.000
Thank you. You are, pointing at us, last, different seats between the region that you are.

461
01:26:19.000 --> 01:26:30.000
It could be, very important to issue. In Japan. And maybe in Maurice yeah thank you it's a good point

462
01:26:30.000 --> 01:26:51.000
Thank you. We still have some minutes for for a question. Yes, please. Okay.

463
01:26:51.000 --> 01:26:58.000
Yeah, we're gonna use this. Yeah. Thanks, thank you to all of you for presentations.

464
01:26:58.000 --> 01:27:06.000
My question is for Dr. Hori Hara Gurihara I was born in Kale, so enjoy your presentation.

465
01:27:06.000 --> 01:27:15.000
You talked a bit about You brought up the Fatah in 2,008. You'll go.

466
01:27:15.000 --> 01:27:24.000
Sorry? Yeah, yeah, but I mean you mentioned it on the slide. So I was curious about The Muslim yoga instructors that you talk to, I don't know how many of them were Muslim.

467
01:27:24.000 --> 01:27:29.000
How do they talk about Islam and yoga? Do they?

468
01:27:29.000 --> 01:27:37.000
Is it compatible for them? Is it a 10 source of tension for them? Are they able to reconcile Islam and yoga?

469
01:27:37.000 --> 01:27:45.000
As they're teaching yoga. So did you have those kinds of conversations with them? Okay, thank you.

470
01:27:45.000 --> 01:27:57.000
Thank you very much. Yeah, yeah. I have some Muslim your instructor for my informants. Now I picked up one instructor sees Muslim and she has 20 years experience, so maybe so much experience I think.

471
01:27:57.000 --> 01:28:17.000
I ask about relationship with Yoga and Islam. She said really different between them. Because yoga is, she said, is universe.

472
01:28:17.000 --> 01:28:30.000
And the system is We vision? Do you understand? I don't know. So, see, never chant, chanting, she.

473
01:28:30.000 --> 01:28:43.000
Never a chunk and she never do meditation I think but she said yoga is yoga makes The people change.

474
01:28:43.000 --> 01:29:05.000
So maybe you see. In her mind, she maybe separate yoga and other exercise. And she understand your philosophy but maybe she can't explain very well the What's the difference between yoga and your hard religion.

475
01:29:05.000 --> 01:29:07.000
But see

476
01:29:07.000 --> 01:29:17.000
Yeah, but she, different, see feel difference between your country is some.

477
01:29:17.000 --> 01:29:30.000
Yeah. She had no She feels different but she has no tension. No tension and no tension.

478
01:29:30.000 --> 01:29:42.000
Integrated. Yeah. Reconcile. But no.

479
01:29:42.000 --> 01:29:52.000
M the same time understand your philosophy of course. So many of Muslims cannot do yoga. Still, yet.

480
01:29:52.000 --> 01:29:58.000
You Sorry?

481
01:29:58.000 --> 01:30:11.000
I don't know, she, she said to me. I see. Give the fire to the Muslim See, the people diffused.

482
01:30:11.000 --> 01:30:25.000
No, but she she didn't know why Hmm. Do you? So you you want to comment?

483
01:30:25.000 --> 01:30:39.000
Yes. Okay, please take. Could you please also say who is speaking because people in the zoom they do not see us and they don't know who is speaking.

484
01:30:39.000 --> 01:30:45.000
I have a observation come. Say question for

485
01:30:45.000 --> 01:30:54.000
Dr. Kuliara. Like. You have talked about a stang yoga that eat limbs of yoga.

486
01:30:54.000 --> 01:31:03.000
I like my observation which I have seen. In the parts of India and I don't know you can share your experience in case of Malaysia.

487
01:31:03.000 --> 01:31:10.000
That yoga The 8 limbs are hardly being followed in the sense of yam, all those things which are there.

488
01:31:10.000 --> 01:31:19.000
It has become another practice and it is more of also the way. It has been commercialized, it has it has become another exercise.

489
01:31:19.000 --> 01:31:29.000
People following it and I would like to share interesting incidents. I was travelling in a train and early morning I heard some hissing song.

490
01:31:29.000 --> 01:31:36.000
And I was like a week that, oh my god, what's happening? Is there some, something which has come in the good.

491
01:31:36.000 --> 01:31:43.000
Then I saw at the perbirth a person was there who laid down his legs down and he was doing Kapal Bhati.

492
01:31:43.000 --> 01:31:51.000
Now, that made me think and seriously think that is it now that are we really following Yuga and as you said that it's mind-body and the spirit.

493
01:31:51.000 --> 01:31:56.000
It's the holistic science. But what's your take on this? What's your reflection on this?

494
01:31:56.000 --> 01:31:59.000
Why it is so?

495
01:31:59.000 --> 01:32:14.000
And did you also observe it in your say part of this study in Malaysia, this thing? It's more of just a reflection which you can share with me and second I would like the comments of Dr.

496
01:32:14.000 --> 01:32:25.000
And you made a distinction between pathophysiology and psychosocial suffering. And I would like to say you to reflect more on this.

497
01:32:25.000 --> 01:32:30.000
And partly also on the interface of caste and the Hanson's disease which you have been talking about.

498
01:32:30.000 --> 01:32:37.000
Thank you. Well, we have 3 min left. So very quickly, Mickey, would you answer?

499
01:32:37.000 --> 01:32:45.000
Or we can start with. So

500
01:32:45.000 --> 01:32:59.000
Yeah, for the first one I think we don't have much time. But for the second on the you know this intersectionality of caste and Johansen's disease.

501
01:32:59.000 --> 01:33:27.000
See. If you are, you know, suffering with from the bacteria back bacteria do not, You can say a distinct that who is from which cast but For a leaper if he is if he is from you know, lower caste, the burdens, the social burdens of the DGs is somehow, you know, very

502
01:33:27.000 --> 01:33:35.000
difficult. It's, it's, manifold, it's a translated somewhere in the other terms also like.

503
01:33:35.000 --> 01:33:53.000
Yeah. Because the DG, if you are suffering from the DG, the deformities are visible to other people and there are deformities are visible to other people and there are lesions and some other things are visible to other people and there are legions and some other things.

504
01:33:53.000 --> 01:33:57.000
And there are legions and some other things. So, if he or she will go to somewhere to a public place, the people.

505
01:33:57.000 --> 01:34:06.000
So, if he or she will go to somewhere to a public place, the people will make, you know, follow a distance from him or not to a public place, the people will make you know follow a distance from him or her that I'll be get in fact I relate infection from him and if he's from already from a

506
01:34:06.000 --> 01:34:15.000
lower caste chances are there that the poverty or some other you know he's already doing some You, but you can say the manual work.

507
01:34:15.000 --> 01:34:25.000
So. Chances of exclusion will increase money for. That's the thing. And Yes.

508
01:34:25.000 --> 01:34:35.000
There are other things too, like under new if he's under he is suffering from under nutrition maladuturation the Djis.

509
01:34:35.000 --> 01:34:43.000
The DJs will you know affect to him at a larger scale. So these are the things.

510
01:34:43.000 --> 01:34:51.000
These are few things which you can see at in the sense of you know intersectionality. Thank you. Miki.

511
01:34:51.000 --> 01:35:04.000
Yeah.

512
01:35:04.000 --> 01:35:12.000
What is the real deletion in the issue? How can you? Where Malaysia people don't practice yoga.

513
01:35:12.000 --> 01:35:26.000
No? People but maybe Alzheimer's And the Pranayama, maybe they don't know Yamaniyama.

514
01:35:26.000 --> 01:35:36.000
But after that, after several years Baptist, maybe they understand. Naturally, I think.

515
01:35:36.000 --> 01:35:59.000
Okay, so thank you. Unfortunately, we have to stop here because the next session is in preparation. So I just want to remind that we have been participating in the session on entitled Religion and Well-being in Asia in times of crisis, which was organized by Cushing NG and Yoshihida Sakurai from Hokkaido

516
01:35:59.000 --> 01:36:04.000
University. I would like to thank very much the organizers of this session and also all of the presenters.

517
01:36:04.000 --> 01:36:11.000
Thank you and have a nice rest of the day.

518
01:36:11.000 --> 01:36:14.000
Thank you everyone.

519
01:36:14.000 --> 01:36:21.000
Thank you. Thank you everyone. Or you are joining and, corporation. Thank you so much.

520
01:36:21.000 --> 01:36:26.000
Thank you, Professor.

521
01:36:26.000 --> 01:36:27.000
Oh.

522
01:36:27.000 --> 01:36:32.000
Thank you very much. This is Cashin. Hope to see you on site next. Thank you so much.

523
01:36:32.000 --> 01:36:34.000
Hey, say you bye-bye.