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So here, my friend Christine, very kind to help me to write the acknowledgment of the country. Please, Christie, thank you. So, on behalf of everyone gathered here, I would like to pay my very deep respects

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to the spirit of country. Here in Nam.

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where we are meeting.

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I acknowledged the past and present cooler nation, Maradjuana, as the sovereign people. Here they are the cultural knowledge holders who maintain and promote the nam, aboriginal law, customs and custodianships for country

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and the people. The country continues to sustain generation after generation into the future. For all of us.

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I also recognize the important contribution that first nations thinkers have made to sociology.

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including challenges to our dominant ways of thinking.

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We thank very sincerely all first nations delegates in the room today for their contributions to their knowledge in the discipline.

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Welcome everybody

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Márton Tamás Csanády: welcome, thank you

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sorry?

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Sorry, Lucy.

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Okay, we will start the presentation today. Each presenter will have 15 min to present that research.

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and I will give you a sign if you have only 2 min left.

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I will give the time first for this first speaker, Christian Pennsylvania Cooper, from Institute for Surgery of Germany, please, Christian.

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and this is a pre-recorded presentation, although Christian is also here online as well. So we've got double. Christian. Yes.

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Hello, thank you so much for putting this wonderful panel together, and for the organizational work behind it. My name is Christine Spencer Wolf. I work at the Institute for Social Research in Frankfurtama, in Germany, and I am a Phd. Candidate at Getty University in the same city

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in the coming 50 min. I'm going to present 4 types of religious critiques of capitalism I have reconstructed among German, Christian, and Muslims in the city of Galberg. The 4 types are a partial result of the study, religious anti-capitalism, Jewish, Christian and Islamic positionings in comparison

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which empirically investigated a phenomenon of religious anti-capitalism from 2,017 to 2,020. In addition to myself, further on security spi and Claudia Williams were also part of the team. All names and details are changed to protect the participants, so is the name of the city.

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The rise of capitalism was not uncompested throughout its formation. The capitalist economy by resistance, often from the field of religion, as Albert Hirschmann or Richard the Henrietoni describes Tony shows that a shift from a devial economy into a modern economy meant that the condom considerations are no longer soordinate to religious reasoning.

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although capitalism has prevailed. religion has retained some of its critical power until today, that scholars have recently rediscovered Christianity, for instance, has a set of critical interpretations of social inequality.

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In Islam scholars found different banking ethics that can be found under the label allowed banking. Of course there is the history of liberation, theology, as well as other priorities of the newer religious critiques of capitalism. Like, for example, in the case of Pope Francis, who declared publicly that quote these economy codes unquote.

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Recently post-marxist thinking, we discover the critical power of religion, for instance, unhappy months has attributed a critical potential to religion. Where there is a large body of work dealing with religious and capitalism on a theological level. Only few have studied how religion's critical potential is realized empirically by actors in the everyday context.

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This brings up the question how a contemporary religious critique of capitalism looks like at the level of actors and movements. This was one of the central questions of our research project

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to conceptualize religious critique on an empirical level. It is instructive to look into the growing body of literature on progressive religion and its wall for activism.

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In this discussion scholars trace how religion is used in a progressive way. Lexed and Williams found that actors can use furniture's ideas who, weaving and for reinterpretations of their situations. Art showed that religious ideas also influence actors, attitudes to ours, and perceptions of the economy.

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and Reynolds demonstrated that religion may serve as a repertoire from which actors craft different answers to economic changes, such as free trade agreements, the same tradition, Victor man, and by a line of why differentiate the implementation of such ideas and show that succulent motives also play a role for religious axes, and that they only use religious language in certain contexts

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taken together, these studies direct the attention towards the multiple ways and context in which actors can use religion in progressive way to criticize capitalism.

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Galberg is a city with a vibrant religious life, and the large religious, anti-capitalistic scene ranging from Fred Wade stores to protest in front of the local bank to include a bandwidth of different forms of religious critiques of capitalism. It proved useful to work with what concept of religious capitalism critique

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parallel to the multi-dimensional concept of a progressive use of religion formulated by Brownstein, fuse, and Williams. His paper speaks of a religious critique of capitalism. Wherever actors see their action, values, identities or theologies as

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a form of critique of capitalism, and actively make use of religion. In one of these dimensional dimensions all participants in the research have been activists and their activities included a wide spectrum of

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of critical activities, such like voters in front of local bank demonstrations. and among others, data was collected from participant observation at well-event events, like demonstrations, voters, and public discussions in Galberg, just in in review

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at those sites, materials such as brochures, leaflets, and other tapes has also been collected. Additionally, 6 experts were interviews, but and 26 semi-structures. Interviews were conducted, 13 of them with Christians, and the other 13 of Muslims cases were selected through theoretical sampling, and analysis was done according to the coding procedure of the constant comparative method until the situation was reached.

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In Galberg there are 4 types of religions of religious critiques of capitalism. They can be called the Idolatry Critique, the eschatological critique, the social equity, and the moral critique of capitalism.

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Each type is a specific consolation of a critic of capitalism, a religious idea and action. The table breaks it on.

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All types can be found among Muslim and Christians, and in some cases there are collaborations between actors from different religions sharing the same type of capitalism critique for the sake of time I am going to present only

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one case for each type, but if you are interested you can find the corresponding cases in the paper.

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The first type that the name is in an idolatry critique of capitalism or capitalism as the worship of the one God. Specific Action Group quote close against exploitation and criticized capitalism to be the worship of the one God. The group protest regularly a F. Of a bank in Galberg with science reading. While this economy kills

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Francis unquote. A flyer explains the analysis and reason why this economy kills. Quote. However, it is not. It is not idols like Mars and mammal to kill, but people who serve them, not the one God kills.

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but the fact that people do worship these false gods. Thus the group stands in front of the bank and denounces the one god, Mammon. Since idolatry means the worship of the wrong god. This type of critique of capitalism can be named a critic of idolatry.

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or you want fish. A a group man by capitalism in the right way of faith are uncomfortable. as he says, quote man is loved by God as he is not for what he does and produces and consumes.

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and then we must organize the world accordingly. Then it doesn't work that one has more than the other. and that there are dependencies or exploitation continues. Christians cannot be capitalist exploiters. They can't, because every person is unique. They are loved just just as they are

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unquote

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for him. Religion and capitalism are categorically exposed or post. Capitalism appears as the one form of faith in a one God. In contrast to the Christian faith which he considers to be the white one. Actors of this type advocate for the return of the people to the white God to protest, or through online videos and denounce the one gods.

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The ascathological critique, which is the next critique, criticizes capitalism from perspective that starts at Judgment Day and takes an other wordly standpoint. as Katoloji, as Katology literally means the last things or the teaching of the last things, and often goes hand in hand with ideas of Paradise or of afterlife.

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Zayo, her is an example of this time. She funded, founded a local Muslim group in Galberg, which also has non-religious members. The group helped screw on homeless people doing research. I harped Jims and several occasions and recruited her on the field. In the interview she explains the reason for her commitment.

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I asked her if this world should be a just word, and she answers, quote. there will never be perfect justice, because otherwise we would have no motivation to see Paradise. So our goal is paradise, and we just have to go through this world and pass our test and do as much good as we can.

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and then at some point the reckoning is done, and then everybody who gets what they deserve. In quote she starts from the Last Day, the Judgment Day when people stand in front of God to take responsibility for the action on earth.

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This is the reason why she's presumed civic engagement, and from the same starting one. She's criticizing capitalism by telling that Hull awaits the powerful people of the world to cover up in the capitalist people who will pass a homeless person without helping by. She's not demanding a perfectly just society. She clearly denounces capitalists and powerful people because they do not follow the godly rules.

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The current narrative of the social critic of capitalism is the capitalism destroys the social unity. since it only focus on profit and ignores other relationships, and that is, it does try to build a new weep and start from religion as a source of alternative unity narrations. You can become as a Catholic activist who works in a fair trade law.

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His commitment is deeply wounded in his faith. I quote, if we pray our Father. then I can't pretend that certain people that certain people simply do not concern me

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so there long. The first 2 words are already for me a contradiction to capitalism that simply says, I don't care about anything. No. with our father I make all people my sisters and brothers, and I can't be indifferent to how they are doing unquote.

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You can become. One takes the Christian concept of God as the love and Father of everyone on earth as the starting point of a universal kinship which he interprets as a social kinship that results in his responsibility for his skin around the world, which is universal because everyone is a child of God.

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With this he directly confronts a profit oriented capitalist narrative that ignores the this pre-existing. We. his answer to capitalist singularization, is his commitment to a new economy build on shaft responsibility.

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The moral critic of capitalism is the last variant. and this type actors criticize capitalism. A more religiously grounded moral standpoint, which they exemplify like Jasmine had.

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which later interviewed because she was just coming from an It event where she volunteered because she cares about the community, as she says Jason, in how that sees a lot of problems in a capitalistic society like global production chains

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various working conditions, extensive over hours in the system where production. it's more important than people. Those are the problems made by humans, she says, and the worthy of critique occurs for her capitalism violates which is religiously funded moral values.

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She explains that quote all monotheistic allegiance are designed to help the poor and the elderly encount that all religions are quote very community-based, unquote. So religion

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always like that that you take care of each other that you pray the players once a week, no matter what. Right? Then you ask, oh, okay. How are the people in my community, my place where I live say anyone who has problems. And for her the religious idea of community is also quote the basic idea of Communist in quotation mark structures

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unquote here because she recognizes religiously moral principles in Communism. She even sympathizes with this political ideology, although it is an ideology that is highly critical of religion.

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Thus her moral values she takes from religion community togetherness, and care taking. formed the starting point for her critic, and in the same vein. They also serve as the linkage to other political movements.

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So far I presented 4 types of religious critique of religious critiques of capitalism each time. It's a consolation of religious ideas, a specific critique, and a type of action. There are 2 consequences I want to hire

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with regard to the discussion on the progressive power of religion that often focuses on religious ideas. The finding presenters today indicate that it is useful to have a contextual understanding of religious ideas, these means to see how actors use them, and to integrate the interpretation as well as their action.

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This also applies to the question of religious movements, where not only the ideas, but also their criticism and action, are relevant in the context. The findings also show that in Galberg there is not something like Christian or Muslim critique, quite the opposite. In Galberg one can find across denominational types which act as

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of different faiths, criticized similar and favor similar action.

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No.

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so thank you very much.

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Thank you for your attention. I'm very much looking forward to your questions and comments.

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Okay, thank you, Christian.

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Thank you for the inspiring

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presentation

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I give. It

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time for the second speaker, Martin.

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See Sanadi. Sorry for Miss spelling from Carolly Casper University of the Reformed Church in Hungary.

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Márton Tamás Csanády: Thank you very much. Lucia. And I try to. Yeah.

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Márton Tamás Csanády: it's okay. Yeah, yeah, yeah.

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Márton Tamás Csanády: that is up up somehow.

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Márton Tamás Csanády: Sorry. I I want, I try to share my. yeah.

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Márton Tamás Csanády: okay, now, it's okay. It's great.

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Márton Tamás Csanády: And okay. Yeah. Now, okay, back.

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Márton Tamás Csanády: So so something in the middle, in the into my screen, and you cannot start screen, share. Why, the other participant is sharing.

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Márton Tamás Csanády: Hello.

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Márton Tamás Csanády: Hi! We can see your screen, not my screen, this you you. This is on the middle, on my my screen. It's a it's a wide, small window. You cannot start shares, screen share. Why, the other participants is sharing.

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Okay.

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Márton Tamás Csanády: I I, I start, please, maybe in on your screen, too.

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Okay, let me see what? What we can do here.

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Okay, so I will. Now stop sharing my screen.

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Márton Tamás Csanády: Okay, yeah, yeah, it's it's great to share your screen now.

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Márton Tamás Csanády: But now on on the small window in my

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Márton Tamás Csanády: my screen. Yeah, okay, we will do.

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Can you see it works? Yes. Oh, you have to turn your. Yeah. Okay, so this is, please do something, because maybe you don't see my my screen. We saw your slides perfectly. Yeah, yeah, it's okay. All right. Okay.

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Márton Tamás Csanády: okay, yeah.

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on our, yeah, it's big and beautiful. And we can see.

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Márton Tamás Csanády: So right? it is okay. the Lucia Christine. ladies and gentlemen, I would like to thank the organizer for this great section.

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Márton Tamás Csanády: Let me give you a brief summer of research we did last summer.

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Márton Tamás Csanády: I'm Martin Chinati from Budapest, Hungary. I am a head of the religion and churchy.

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Márton Tamás Csanády: you know, or university or University is a single and biggest Protestant columnist universities East Central Europe.

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Márton Tamás Csanády: and I am a single participant of I is a Congress I from Hungary in this year, or how I understand it. The program. Okay. So during the research carried out out last year in August 2020, we are looking for an answer to question.

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Márton Tamás Csanády: but a problem. Now, okay, yeah, it is okay.

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Márton Tamás Csanády: okay. we are looking for an answer to the question, what extent there is a relationship between the reaction of the wax. In administering is the Coronavirus, the perception of the war in Ukraine, and different religious viewpoint.

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Márton Tamás Csanády: The background of this research

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Márton Tamás Csanády: is is the after the algebraic, the Coronavirus plan to make in the summer 2,020. We already conducted the research on whether there is a relationship between the perception of measures related to the pandemic, it religiousity, and if so, that what excellent also, in the summer 2,021. We come to the researching

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Márton Tamás Csanády: the relationship between acceptance of vaccination for the per perversion of the kernel virus and

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Márton Tamás Csanády: experience of this studies show that the religious attitudes have a significant effect on the reaction of vaccination.

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Márton Tamás Csanády:  yeah, that that that was okay, by the way, but so

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Márton Tamás Csanády: and after. Oh, yeah.

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Márton Tamás Csanády: 2022, after Russian troops launched on attack on Ukraine. Confused communication process have appealed in Hungarian public just like the related to the vaccination.

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Márton Tamás Csanády: sorry. We have some small technical problem.

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Márton Tamás Csanády:  Therefore. we were interested in whether or the 2 fundamental judgments by the public based on similar variables.

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Márton Tamás Csanády: In particular, we examine the role of the religious variables to understand the situation. It doesn't hurt refresh. Some basic information about Hungary. Hungary is an East Central European country.

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Márton Tamás Csanády: He's a member of the European Union, and the nature between

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Márton Tamás Csanády: on 92, between 1,945 and 1,992. It was under Soviet Russian occupation. During this period the country was under our colonies, through, and dictatorship

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Márton Tamás Csanády: in 1,956, a revolution against the colonists power and the Soviet Union broke out in Hungary, the first of Central and Eastern Europe

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Márton Tamás Csanády: countries occupied by the Soviets. This Revolution was put down by Soviet Russian troops after bloody fighting, and the many of the people who participated in the Revolution were executed. Some were reported to the Soviet Union, and many people were in

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Márton Tamás Csanády: prison. However, the Revolution had positive effect. Starting in 1,960 s. Hunger, we had a least dictator and referee social system among

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Márton Tamás Csanády: among the the Social Socialist country

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Márton Tamás Csanády:  which was occupied by the Russian. Despite this, or precisely because of this

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Márton Tamás Csanády: underground political resistance in anger grows stronger from the eighties. This lead to the start of the political system. Change after

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Márton Tamás Csanády: (198) 018-1990, following a democratic election, a new Parliament democracy was established.

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Márton Tamás Csanády: Hungary has a direct border with Ukraine.

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Márton Tamás Csanády: according to the data of the last census in Ukraine.

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Márton Tamás Csanády: 2,002, 156,000 hunger and ethnic minority citizen live in Ukraine religions and religious. They have a specific situation in Hungary.

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Márton Tamás Csanády: Press is the because of

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Márton Tamás Csanády: about During the period of the Soviet occupation of Russia during a Communist through anti religious propaganda was very strong. They didn't everything to make a people stop participating their religion

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Márton Tamás Csanády: and change their review. To

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Márton Tamás Csanády: another characteristic of the religion in Hungary is that it is home to to the most South Eastern branch of Protestantism in Europe.

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Márton Tamás Csanády: 98% of hunger in this sixth century choose the following, the countless and literal reformation, the Hubble rule which released it for 200 years from eighteenth century, did everything to return country population to the Roman Catholic religion.

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Márton Tamás Csanády: This was not entirely successful.

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Márton Tamás Csanády: therefore, even today, not really in a negligible part of the population fellows the the teachings of countless reformation, and the smaller group is fellow aware of the Lutheranism also, the largest religious community is a Roman castle.

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Márton Tamás Csanády: the inhabitant of the States to

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Márton Tamás Csanády: the east and south border from Hungary, Ukraine, Romania, and Serbia, mostly already fellow orthodox religious teaching. In addition to the both, the relative standards, the characteristic of Euro Atlantic region can, of course, also so in Hungary, in Hungary. Similarly, the other post-socialist country

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Márton Tamás Csanády: in the region. Religious revival was observed in 1990 s. In following par, with, however, secularization increased more and more.

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Márton Tamás Csanády:  according to the to a 2,011 census data. We don't not yet to know that the the

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Márton Tamás Csanády: 20 to 22

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Márton Tamás Csanády: third of the hunger a citizen don't belong to any church or allergies. The nomination, according to also Sojika, studies, only 10% of the population regularly attend church and practice their religion

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Márton Tamás Csanády: during our 2,021 research. We are looking for an answer to the question of the relationship between the refuge of vaccination and religiousity.

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Márton Tamás Csanády: We got a pretty clear answer to that. In the

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Márton Tamás Csanády: 2022 research. On the one hand, we were interested in the changes had taken place in the past year. On the other hand, we all want to know that had us to react the Coronavirus to accent and blame of Ukraine from outbreak of current war have similar background

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Márton Tamás Csanády: methodology.

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Márton Tamás Csanády: the research based on the online stuff. the questionary survey computer assistant web interviewing the data collection took place through A August of 2,022 organizer University, the clean database companies, the totally 1,207 records you present Hungarian inter

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Márton Tamás Csanády: Hungary and interviewing.

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Márton Tamás Csanády: it's

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Márton Tamás Csanády: Okay.

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Márton Tamás Csanády: the first of all, I would you like to to to show to to small frequencies about what was the the the vaccination and all of Ukraine frequency. And after that.

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Márton Tamás Csanády: we did

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Márton Tamás Csanády: Binari logistic regression. But to the regression we definition indicators incorporated the explanatory of the the model.

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Márton Tamás Csanády:  and we we, we we choose some of the normal normal

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Márton Tamás Csanády:  indicator. And on the other hand, we we we did some indicators incorporated the export of variables. we, we did, we pract principal component analyzes, they so called, we x and 21 variables respondents can indicate how much they believe in a following

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Márton Tamás Csanády: horoscope. In my class conception, transmigration. They will had to the mind control, resurrection, talisman and miracles sent life after this the divination haven't the magic mascot God. And but what is teaching?

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Márton Tamás Csanády: And we use this this indicators right along. We we will start to use this, this indicators 10 years ago.

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Márton Tamás Csanády: and in the

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Márton Tamás Csanády: in 3 factors, through actual model, classical, Christian religious believe as aitoring beliefs and alternative attitudes characteristic of the new age are clearly separate. The model give 66 a percentage of cumulative values. We we did also a second one

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Márton Tamás Csanády: we x, one and 25 variables, using also with principal access factory and my told with the fact or analyzes you. reviving trust in institutions.

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Márton Tamás Csanády: the worry about the trusting institution of domestic and international system. We got 3 strong factors. The strongest was trust in the Hungarian state, the institutional system. The second is across the institution. The west of the European Union need to United Nations and us is, third is Trust the Russia and China.

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Márton Tamás Csanády: and we we? We use the third indicators which was did with principal access. Factoring methods, is the revival of the source of the information that's so cold. We we we're able to worry about

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Márton Tamás Csanády: covered with the source of orientation. We got 3 strong factors. The consumer based of online news portal was strongest. The second was in the consumer of the traditional print media.

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Márton Tamás Csanády: And that actually could be a TV radio and

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Márton Tamás Csanády: and and printed press. The third is of is for the information from close social media groups, friend post and video sharing.

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Márton Tamás Csanády: And after that we got this this first model to the covid vaccine. She refere as usual, and

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Márton Tamás Csanády: and the result regression, model, the childlessness lose of close friend, family member living in the past capital of the country or a big city. The Higher Education Trust in the state of the Western institution increased, leading to vaccinate

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Márton Tamás Csanády: the following background. Variables increase the

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Márton Tamás Csanády: probability of vaccination. Refusal that usual. The more children of respondents had. If they had, they didn't have relative or friend lost during the pandemic. If they lived in the village or smaller town, if they respondent, had a low level of education, especially if they had a professional qualification.

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Márton Tamás Csanády: if they belong to the Roman Catholic or orthodox Christian denomination.

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Márton Tamás Csanády: If you you had an esoteric or a New Age spiritual worldview. And finally, if they had a strong confidence in Russia or in China

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Márton Tamás Csanády: and Sec or second model.

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Márton Tamás Csanády: which who is responsible for a war in Ukraine reference category was Russia.

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Márton Tamás Csanády: I'm sure that the results of the second regression model the childlessness, residence in the capital or or city

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Márton Tamás Csanády: higher education at least, or non church religious. The use of online use, portal and trust in Western institutions increase reality based. Assessment of events of the statement of Russian responsibility

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Márton Tamás Csanády: increase in the number of children. Rural residents, secondary education, church religious. The traditional TV radio printed media used and hired the high degree of trust

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Márton Tamás Csanády:  in domestic state institution or trust in Russia or China, increase perception of events based on the alternative and in increase the tone of Ukrainian responsibility

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Márton Tamás Csanády: and the conclusion.

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Márton Tamás Csanády: the research question was motivated by the fact that, like in other countries of the world, the skepticism about the virus and the pandemic on vaccination as well as the interpretation of international evens based on

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Márton Tamás Csanády: an alternative reality. Artificial fast food is very widespread in Hungary.

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Márton Tamás Csanády: All research results show the to address this higher education trust in Western institutions, European Union, native UN. U.S.A. And the use of online electric media increase, the willingness to vaccinate, and the real perception of the war in Ukraine.

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Márton Tamás Csanády: in relation to the vaccination update to to

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Márton Tamás Csanády: 2,022. The change a compar to our 2,021 research is that age

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Márton Tamás Csanády: no longer has a determining room.

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Márton Tamás Csanády: but finally. the religiousity and relationship to the State institution represent a sharp

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Márton Tamás Csanády: line between the behavior related to the vaccination and the perception of the war.

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Márton Tamás Csanády: sorry. It's also

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Márton Tamás Csanády: perception of the war in Ukraine. The Church, electricity and trust in the State institution increase the willingness to the wax in it.

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Márton Tamás Csanády: but also the evaluation of the war, based on an alternative reality and emphasizes on Ukraine responsibility.

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Márton Tamás Csanády: Thank you very much. Your attention. Thank you very much.

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Thank you, Martin, for the presentation. Good presentation, I think. And I want to give the third speaker.

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Joseba Gracia Martin from the University of Pass Country, Spain.

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They have the presentation today. Okay, Shre, recording.

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Good afternoon. My name is Joseph, and I'm also a current researcher at the University of the West Country. currently doing a repository research. The at the National University of Ireland

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on scenes that us

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beg your pardon.

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Good afternoon. My name is Joseph, and I'm a researcher at the University of the West Country. currently doing my post-centric research stay at the National University of Ireland.

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and since the last year I've been researching on the emergence of the far right in Spain. and I would like to present a small part of that ongoing research. related to your position that took place during the pandemic

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against their euthanasibial. Now I'm going to share my screen. but before that, before starting, I would like to thank your can access for giving me the chance to

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share my research with you all.

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The praise that opens the slide was expressed by Box in the Congress during the debates on the Eutenas and Bill in 2,020, it was previously said.

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by near Conservative, you know, conservative civic organizations on social networks and in the public space. That phrase clearly frames the fears and position of conservative, of far right organizations on this issue.

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The mobilization of this opposition, which took place in the public space conditional debates in 2,019 was abruptly interrupted by the COVID-19 pandemic

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rather than killing the mobilization. Covid-related mobility. Restrictions triggered the adaptation of repertoire and discourse shifting to the digital medium and provoking eruptions in the public space that fueled online protest.

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They also led to a title of Of the alliance between the Catholic inspired the civic organizations and extreme right-wing parties that have used the legitimate language, and over dramatized arguments to fight against regulation.

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All of them have in common a frontal opposition to the regulation of the practice, as they consider that life must be defended from conception to natural death. As Catholic doctrine holds

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this position, defends palliative care as the only way to manage the end of life process, identifying it as opposed to and not potentially complimentary to assisted dying if requested.

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They frame this opposition as a battle between culture of death and culture of life. and create a speech that produces a fruitful triangulation between the Catholic Church, the extreme right and neo-conservative civic organizations.

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What I would like to present today is the mobilization initiated in 2,019 against the regulation of euthanasia on its acceleration during the pandemic.

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This mobilization is situated in a long-standing anti- rights field that contests different model policies from conservative positions, providing a discourse that will be amplified by the far right in institutional politics.

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I will focus on the most active organization against self determination over the end of life process vibrations by examining their networks in civil society, their relationship with the Catholic sphere, and the characterization of the framework of coexistent. They propose

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before beginning. It is worth posting to characterize the state of euthanasia and regulation of the world. Historically, it has experienced several changes and meaning

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to say it shortly. Nowadays concept conception link to secular bioethics, considers euthanasia as an exercise of responsibility of the applicant.

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and means a death without pain and in peace, necessarily linked to the consent and will of the patient you and Asia can be applied to fold. Firstly, be active

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is, when a health care professional causes the death of the person who has asked for help in dying. Secondly, the medically insistent in dying is when in this new applicant itself, who puts end to his life

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usually by ingesting a lethal drug dispensed by the health personnel. The first one is regulated in 7 countries, and the second in 11. These all these all countries have in common that the Catholic Church and civic organizations related has has been most mobilized agents

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to stop the advance of this right in Spain. Both ways are legal. Since 2,021, and it is a struggle that has had a strong public presence since the early 1990 S.

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With growing, cross-cutting support. At present. This right can be requested by those who, in a context of constant and and intolerable physical or psychological suffering.

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due to a serious and in durable illness have expressed in a fully free and autonomous manner, they will to end their life

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for different, far right, civic and religious organizations. The regulation of assisted dying is a defeat of Western Christian civilization and a victory of the culture of death. Even more so in the context of the pandemic, as we will see

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the mobilization in Spain against the euphoria law is situated in a multi- organizational field that calls itself pro-life. According to comparative studies, it is one of the eldest and most mobilized and religion in Europe.

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The main organizations in this field are non-denominational and use a strategically secularized discourse in the public space to reach out to our wider, wider audience.

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However, they are perfectly aligned with Catholic churches, framework on border issues relating to intimacy.

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This scale was born in the early 1980 S. And its protest cycle is divided into 4 faces. the face hosting the mobilizations against Euthanasy Bell is the fourth one.

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Until then the field has mainly mobilized against the advancement of sexual and reproductive rights. They try to fight the cultural war through a strong presence, both in the public space online.

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always making use of a strong discourse of moral and sexual panic based on a very belligerent protest. Repertoire. This face is characterized by the corruption of books in the Spanish political landscape.

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the institutionalization of the anti- rights protest and the emergence of our new organizations specifically against the Euthanasia Bill, called Bilidoris.

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This organization emerged in 2,020 during the parliamentary debate process. Its central objective is to the legitimize the practice of assisted dying in favor of palliative care.

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creating a false opposition between the 2. It maintains a strong relationship with the most radicalized sectors of the Spanish Bishops. Conference of the multi- organizational field.

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and its speech is used by box to position itself against the bill.

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His discourse is marked with strong arguments of moral panic about the unintended consequences of the law. they systematically use fake news to create fear towards the management of the end of like processing hospitals. Mainly among the elderly.

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The organization's sensor premise is that the Socialist government legalizes euthanasia as a way of navigating the the health crisis, triggered by COVID-19,

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underfunding and excluding the possibility of resorting to palliative care which is obviously false. This is, in essence the narrative of both vox. The rest of the multi-organizational field, and the Church on the legalization of assisted, dying.

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which explains the triangulation of the narrative narratives of religious inspired activisms. far right organizations, and the Catholic Church.

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Davidonus appears in the public space 4 times, all of them related to kid dates in the political debate of the bail, and in the context of the Kuradwal return to mar money

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you get. This is the of the mobilizations are twofold. firstly, and to prevent or delay the approval of the law.

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and secondly, to dismantle the regulatory discourse and raise awareness about the perverse consequences of its legalization.

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In these mobilizations there are no explicit Catholic references, but they are at the level of the activists. The images show that the collective action represent of vigorous is extensive.

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ranging from ignominative actions, such as digital campaigns and performances, to the more typical displays of banners and posters. The transversal strategy of all these actions consists in the feedback of the online of land, protest through eye-catching hashtags like government of death or high Gap debate

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to go against the bill.

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The main messages disseminate that during the protest actions are framed with in the cultural war between the culture of life and culture of death narratives. and reflect a high level of alarm and drama.

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This, this, this legislative breakthrough, has again given the field the opportunity to deepen the consolidation of a cultural or discourse even more radicalized in the context of the health crisis. One.

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It is it also helps to create an identity. To cope with the process of secularization and cultural and political change. Explicitly, the diagnostic narrative is perfect, is perfectly aligned with a Catholic framework that differentiates between the defenders of the culture of life.

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persons like promoters of the cultural path. This framing fits with the idea of the frame of injustice which characterizes the options of an authority system. As I just in order to legitimize it's disobedience.

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This is where the actions of pivot are situated specifically against the progress of privacy-related rights in general shows the Catholic influence in the Spanish far right.

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The following table and House has to reconstruct the identity work through which Bbda has elaborated on us, and of them the second includes the antagonists identified as a responsible for the situation of injustice.

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Mainly the current left-wing government. often confused with the State, and to a lesser extent, health care of the medical establishment.

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The narrative of Pivudoris characterizes the State as the regulator are responsible for the death of the most defenseless and needed to whom it cuts assistance and rights.

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In the other hand, the medical establishment is described as accomplished, and execution because it eliminates the weakest and the terminally ill. These are the enemies against whom individuals directs its collective action.

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Like all of the citizens who are part of the master frame culture of life, consider themselves part of a community of people who have decided to find a cultural war.

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Speaking of people allows individuals with different characteristics, backgrounds, and religious affiliations, to feel part of the same collective.

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In this sense the terms persons, life and dignity synchronizes possible access of the this discourse as well activates a call to arms based on a frame with high level of complicity

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these manages to the boot the Catholic element that it structures the protest in a generic discourse that claims the relevance of care, the importance of intergenerational dialogue, or condemns the underfunding of protests and services.

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At the same time it goes on to speak of the State becoming a killing machine or health professionals becoming accomplishes in homicide or of the sick becoming second-class citizens.

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They also on a second level, extend to all those in favor of legalization whom they consider to be accomplishes in allowing these injustices by their inaction.

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To conclude The main messages disseminated during the actions are framed within the so-called culture award is try to produce an identity work that manages to generate

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a collective dynamic. This is not near in the field. but with Bividor it has experienced a higher level of deepening. Likewise

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these messages are incorporated by the extreme right. The position itself against the new law

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institutionalizing a discourse. So far we found space in institutional politics.

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The discourse of biblieres has in has the social networks. has in social networks its main space of dissemination consolidating the online offline interaction. During the pandemic, however.

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their frames are still influential among conservative and extreme right-wing parties. In so far as the mobilization in in Spain has a model dimension for other antibiotics collectives.

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The identification of the framing networks and mobilization repertoires of this case could anticipate the mobilization that may occur globally.

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This can serve not only to see the struggle for new moral projects in the public space. but also to observe how far right institutional movements incorporate these positions

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in their own programs.

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thank you very much for your attention, and I hope that this communication is helpful to understand a little better. There interactions between religion and politics worldwide.

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I wish that this research is a first step to approach the conservative mobilization against assisted Dian. That probably will take, unfortunately, in the following years, in other parts of

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of the world. So thank you very much.

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Thank you, said that.

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Well, I will give a time for last speaker now I antique but

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from Dr. Harrison Gul visa Vidalia, India. So sorry for this misspelling.

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Okay, I'm yan Tika, please.

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You can share your screen. Now.

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AYANTIKA BHATTACHERJEE: This is.

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AYANTIKA BHATTACHERJEE: is it busy?

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Yes, it is. Can you expand?

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This is

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maximize. Sorry. One word.

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AYANTIKA BHATTACHERJEE: Yes, yeah.

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beautiful.

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AYANTIKA BHATTACHERJEE: Okay, thank you.

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AYANTIKA BHATTACHERJEE: Thank you. I for for giving me this opportunity to present my research. I'm I'm I'm a research scholar from department of

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AYANTIKA BHATTACHERJEE: today. I'm going to present my title that is, religious reform, identity, politics and social change in the Matthews of ways Bingo and ethnographic study.

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AYANTIKA BHATTACHERJEE: So

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AYANTIKA BHATTACHERJEE: first of all, we need to know who our was. because I am talking about the Mattua and Vatwa ethnography. So Matthews are a specific group of people who are derived from the normal suitcase in India cost system is very strong and the lower cost

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AYANTIKA BHATTACHERJEE: people are very much struggling with their identity and issues of they are sustaining, so the caste number should. The cast is a traditional Hindu cast, and is belong from the proper caste system, that is, for Barla system, and it belongs to the lower section of that that cost system.

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AYANTIKA BHATTACHERJEE: So number 3 is a broad term, but bothers are a very specific group of people from their number of background. So how they derive from the numbers of their background. basically karija taku their social reformer or influencer, or, more precisely religious influencer. He he opted to that this section of people that is, called

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AYANTIKA BHATTACHERJEE: all Matthewa, and he influenced that not how he increased him across. He influenced him at us with the with proper education, and also he talked about political power, and he empowered them with a proper political organization. And he incarcerated those political, sensitive air sensitivity into the microphone group of people

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AYANTIKA BHATTACHERJEE: later on, promoter runs on taboo, that is, a great grandson of he carried this tradition of of Moto, our marshambo, and to us. But the ideology of Harry Shapiro is the main because he he is the idle of Matthew of people.

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AYANTIKA BHATTACHERJEE: he I want to quote a place that is that is.

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AYANTIKA BHATTACHERJEE: what do we call that means if you want to. if you want to promote your child from a very depressed and very obvious section of caste system you have to educate them properly. if you want to. give education your to your names, generation you. If you need to wait.

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AYANTIKA BHATTACHERJEE: you will be. But you will give education. Your children, because education is, is is a main thing or basic thing to promote to a very lower section, to the to the higher section. So Matthew, identity is, very much important and influential in in present time also, and maybe prepare a many people from the Matthewa community is very much up

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AYANTIKA BHATTACHERJEE: it updated by their political identity as well as educational background. background. So now, matter is the board bank issue.

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AYANTIKA BHATTACHERJEE: because, proper political leaders or organized political Parties are always trying to chase this section of people from the West to involved to capture them as a mood. Then,

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AYANTIKA BHATTACHERJEE: Another thing I want to add here, that is, Moto is just not a no, or cast people, or trying to revol their identity as well as they are also migrated from the Bangladesh. we know India has. We are a long history They have also that refugee identity. Sometimes most are are tagged

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AYANTIKA BHATTACHERJEE: by the identity, I mean, that is.

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AYANTIKA BHATTACHERJEE: or many terms, or my immigrants. These are the terms that they are always referred as

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AYANTIKA BHATTACHERJEE: so. My main objective of this paper is to find out, or if it's the the changing nature of this religious movement into a process of political inclusion in a larger democratic process, and

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AYANTIKA BHATTACHERJEE: another as objective of my paper is, how local governing bodies using religious movements in the game of deep ballot box.

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AYANTIKA BHATTACHERJEE: here. I just use the mix method to know or explore this motor identity, and how this motor identity helping local political parties or the ruling government government to making their board banks So I conducted in this interviews, and also collected some secondary and data

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AYANTIKA BHATTACHERJEE: to that. This downability

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AYANTIKA BHATTACHERJEE: and in the in the aspect of approach uses humanistic interpretative approach. To understand this to our culture, and how this multi, our culture or religious space influencing developments

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AYANTIKA BHATTACHERJEE: my theoretical outlook is here. I just use, ethnographic method to to understand the the social religious movement for motor identity, and obser, the phenomena of show some phenomena. And that inference seg factor, that how this Matthew identity influence, influencing or also mobilizing the the political ideologies of people. also.

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AYANTIKA BHATTACHERJEE: I also want to understand or answer the question. Basic question, that is what? Why and how this issues Matthewa issues or social issues is related to the political understandings or political issues. So here I use Tedgars concept of relative deprivation theory to understand the how this community

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AYANTIKA BHATTACHERJEE: depriving or deprived by the larger identity or the larger political identity of precisely

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AYANTIKA BHATTACHERJEE: So this is my Saudi Arabia. this is Westminster, a State from India, and a specific district. That is not

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AYANTIKA BHATTACHERJEE: so. Here is another important thing. Why I choose this particular district or area, or specifically Taco Nova Scotia, because Taco Nova is the area where this movement miserly evolved because Guru taku, and then family, and then legacy are belongs to this specific tap on no idea from the North Turkish Corona district of West Bengal.

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AYANTIKA BHATTACHERJEE: So the founder, the founder that is a hazard. Shapur and Guruja takut idle of Northwest. he Just previously. I just said that they always try to promote education education towards their community, because they thought that education is that e, e, that that will unlock their that

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AYANTIKA BHATTACHERJEE: identity to us, the larger identities also that his second priority was political empowerment. Political empowerment is possible if there is a proper education or a traditional structure among the community people, and that's how he includes the community, and that he called the Matthewa community after that by the name of Martha as they got.

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AYANTIKA BHATTACHERJEE: And now.

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AYANTIKA BHATTACHERJEE: in this way they got popular as, and they also invite themselves in the fight of Dly guiding, because

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AYANTIKA BHATTACHERJEE: to us actually are from the lower cost. That is my number, should you, from the numbers of the background? That's why they can connect with that broader identity that is underlying.

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AYANTIKA BHATTACHERJEE: they their meat. Ideology was to empower their community people by the vertical environment and to educational improvement. But there are always the other political parties what always try to capture this Matthewa ideology, and on also entire in the in the ground, up month to a reality or vocal identity

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AYANTIKA BHATTACHERJEE: for their board bank. Obviously

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AYANTIKA BHATTACHERJEE: so there are a major 2 section of people of Northwest. One is religious followers, and that is the for for followers of not the not that virtual activity on, on. So what the call was, or really just followers? religious followers who are who Who have always the grassroots, people of deliver on their ideal idle that is,

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AYANTIKA BHATTACHERJEE: not a not a simple man or ordinary man. He He's a quote, and they or she, the grassroots. People always would she? as they're got, and they are always idi Ideologies are there, but

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AYANTIKA BHATTACHERJEE: they worship them as a bought. In the other hand, there are some section of people who are well articulated and well educated people, who are also the followers of, but not in the way, like Mathwas, that they ordinarily not to us. Maduro's philosophy. here, that we, a philosophy of the followers, is to promote education

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AYANTIKA BHATTACHERJEE: promote education like Nuburuchat, influence people by the. You have to educate your team when you next generation. In that way they want to follow their states of their idol, but not as a board. They are the basic difference between this 2 section of

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AYANTIKA BHATTACHERJEE: what the ordinary followers they always try to follow. They are a God's family, because they they are to a male chamber. Both of them are song, Go run by the the families of the and and they control the grassroots also. So they blindly follow their idle and ideas family members also.

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AYANTIKA BHATTACHERJEE: But the who are the followers of you know the of the they don't want to be. Aid this, or even tap into our place. Also.

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AYANTIKA BHATTACHERJEE: they only follow their idols or icons. So to promote education, or

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AYANTIKA BHATTACHERJEE: what political influences some some in some manner

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AYANTIKA BHATTACHERJEE: jogging, not not. Monroe is a is a face, is a very popular face or a landmark of motor politics, because he was the one who

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AYANTIKA BHATTACHERJEE: always follow the boulevard. You know, Zappy, not not only that. that I do a lot of sheep, or that only ritual part of the

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AYANTIKA BHATTACHERJEE: so joking about Mondell. Always tried to promote education and politics political importance. So he contested as a new to participant in a particular vote, and he also won as a face of schedule cast.

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AYANTIKA BHATTACHERJEE: And it's he was just not a a room case of motiva. Rather. He is a face of the numbers for the community or A/C community. So he! He! He! He! He was not engaged with the any structured political party, but he owned as a separate identity or a separate

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AYANTIKA BHATTACHERJEE: Now we should look at. What do you?

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AYANTIKA BHATTACHERJEE: Here is a some a distribution of ports, like, was A/C distribution. Yeah, from the not to be. They are Motivas are not only limited to the not chubbish paragon. There are some multiple of people who are over belongs to the South, to which one also in being called. But if we look into the phase of the undivided bingo there there are many, many, many places where both of us belong

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AYANTIKA BHATTACHERJEE: after the partition they came in in India and

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AYANTIKA BHATTACHERJEE: the on that time the present government send them into the Central India. That is the place of called Don, the Danda car in a highly d for this area No facilities were there, but they just came and stayed there for many years. After that they shifted into the under one. Nikka was again another isolated place, and they struggle. They are also but majorly. they

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AYANTIKA BHATTACHERJEE: are now in the North, traditional ruling and many areas of the being goal and also in the other States of India.

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AYANTIKA BHATTACHERJEE: And this is a. A chart that is showing octavely party. Wise election reason of, and this is we assembly from the 1,967 to 1,972, 70 67 to 72 is a very important year, because, 71 is the time of the moved in Juba. That is the another phase of the history of Bangladesh, because one of this on that time struggling for their own space or on our independent country.

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AYANTIKA BHATTACHERJEE: that was the time was from some what was also migrated from Bangladesh to West Bengal. And they settled there city in in the North Turkish for one area or district of Westminster, so that time also they are struggling with their identity. Political identity as well as cast identity. Also said, I hear Manta 71 erection here, because,

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AYANTIKA BHATTACHERJEE: called place Congress was that the political party was a ruling political party of that time in West Bingo 22 and Cpm was cpm that is left oriented political party was there in that time, as a opponent of the Congress of ruling Government. This is a distribution of this era. 71 is also important here, because on that time

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AYANTIKA BHATTACHERJEE: Congress was con contested by the CPU government. CPU ruling party. CPU was also trying to capture the vote of the the always being go to and establish themselves as a proper political party of that time. So 71 is also the era of that

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AYANTIKA BHATTACHERJEE: This is the place from 2,011 to 2,060 they from. I just highlighted here the quoting voting pattern, that is Cpi and Vgp and A. A. A. It because Cpi is a political party who

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AYANTIKA BHATTACHERJEE: own or rules, who has been going for 34 years, and that face they also try to capture them more to our vote again. I'm I'm coming to the Bjp government, who is follow out of the right wing or right toing mentality political party Who? Who is another party who is always trying to capture the motor? What, again? A AI Tmc. Is another party

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AYANTIKA BHATTACHERJEE: also in now facing Covent Government ruling party of voice bing on. He's also trying to capture that. This is the Board distribution of State. How much it which political party try to capture. But main thing here is

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AYANTIKA BHATTACHERJEE: every political party. From time to time they knock the door of the and Matthewa Dita's more precisely in the absence of horizontal or Pr. They try to capture the mind of the both of family members, and they they are successful also, because

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AYANTIKA BHATTACHERJEE: and now the present day, there are the 2 2 major division, that is, one is from Tmc. And another from a Vgp. One Mp. Was one seed from from Bgp. Government, that who belongs to the Mobile family that is Sanctu Nutaku, and and these another parties, for she belongs to Tmc. She is also a member of top. One family who influenced a lot and mobilized a mobile.

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AYANTIKA BHATTACHERJEE: The Board bank are not. That is, one of the available. So they in this way they are try to connect, or with the grassroots people through these idols family. This is also another important thing to. observe that the Motua Maharsh long ago is run by the motor family members majorly and a motor family members. Is it a great call

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control over their grassroots.

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AYANTIKA BHATTACHERJEE: here, Bcv government, which is right wing, and that mentality of beers they'd be as the right wing mentality, and they try to capture the port with the concept of the Hindu far? So they are now trying to promise Matthewa. Why, that that, they will get the proper citizen cheap identity, or

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AYANTIKA BHATTACHERJEE: but issue was Previously the issue was different. It was that that they are lower cost people. That's why they are trying to mobilize or uplift their sale and card it with the larger political items. But and now they issue what change? Because they are they are. Now, tag doesn't mark anyway, grace

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AYANTIKA BHATTACHERJEE: migrants, etc. That's why they're trying to secure their their identity with this Hindu for identity. That's why they were inclined for us. We just to be LGBT, so how? But basically not successful here. in some ways

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AYANTIKA BHATTACHERJEE: we for observed the election from the 2,016 to the 2,021 we can see now, C. See that graph. That is Tmc. And Bcp. Bgp. Is a Central Ruling Company government. So they are. They they fight and not for this, not to a board, because 84 Assembly is at the 84 or Cs. They are.

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AYANTIKA BHATTACHERJEE: It's currently dominated by Microsoft community and they control or not. That's why they always try to mob mobilize their ideology or identity, and into the mammoth. valent, who's the representative of Tmc. And also committee member of tamper. He's he ensuring that that motiva will vote for Tmc.

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AYANTIKA BHATTACHERJEE: because at Tmc. We ensure that citizenship thing and all. But in the other hand, the Bgp government wants to mobilize them more to us, because with the with the promises of giving the citizenship I proper citizenship from India because they are issuing that they they will give the citizenship er at that thing. Then they can.

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AYANTIKA BHATTACHERJEE: they, and they can stay here, India insecurely, and nothing will be a issue here but but they are not giving anything. They are already giving the false promises, and that's all. But the major issue is that the issue is moving towards another thing. firstly, that's issue as the cost issue, then they these issue move towards the immigrant issue or migraine resource or not, where they're trying to identify their identity as many

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AYANTIKA BHATTACHERJEE: in many fragmented views. So most of us are now very much, very much vocal about their identity, but

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AYANTIKA BHATTACHERJEE: they are very fragmented now they are idle, is there? Their rituals is they are the grassroots people are trying to practice their own religious views. they are really to maintain their religious identity. But these political parties are in caching this these rituals or activities to capture their vote might

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AYANTIKA BHATTACHERJEE: So this is the issue. dominical hierarchy or exploitation is issue is, take us back, and the issue of migration or immigration tax is is coming up. And they are trying to establish themselves as a India and basically promising right to in mentality a political party, basically promising that they will give that a thing

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AYANTIKA BHATTACHERJEE: and Shantonu Taku, one of the family member of the Matthewa community, or they are they have tried to. giving a proper card

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AYANTIKA BHATTACHERJEE: to identify they identify, not to us separately. And the is. This is this is a process of ensuring their identity as multiple. And they are also promising that this identity will provide them as citizenship identity, but from India also. But maybe what will be the thing? I don't know. But this is the scenario of motor community.

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AYANTIKA BHATTACHERJEE: And that's all. Thank you.

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Okay. thank you. I antica for representation.

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I would like to open the discussion session. And now, unfortunately, we could not post a question for Jose. BA, because it's not here right now. Right, Christian, that's right. Okay.

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excuse me.

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I, Antika, can you please stop sharing your screen?

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Thank you.

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Thank you, Christine.

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If I have

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okay, I will give a chance to the floor if there are any questions.

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Yes, please go to the mic, please, sir, thank you.

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First of all, thank you for very interesting papers.

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My question is for the first speaker.

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So the 4 types of anti-capitalist religious critique is very interesting.

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And I was wondering, too, if you could add, Well, if it's possible.

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 you know, about an institutional critique as well from religious bodies or religious leaders and things like that. So that's just something to, you know, to consider, I guess. It was interesting, the point you made, too, about the critiques being across the different denominations, and I was just wondering if you could talk a bit more about the provenance of the ideas at your respondents.

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Are discussing. Where are these ideas coming from? Are they coming from religious texts or holy books, or from their participation in religious events?

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Or are they self-generated?

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 yeah. So that would be interesting just to hear a bit more on that. Thank you.

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Thank you. Please. Sue. Christian.

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Christian Sperneac-Wolfer: Good. yeah. Oh, can you hear me, is it working? Okay? Great. Yeah. So I thank you so much for this question.

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Christian Sperneac-Wolfer: I mean, I guess the Institutional Critique.

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Christian Sperneac-Wolfer: Yeah, this this might be a possibility. I mean.

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Christian Sperneac-Wolfer: I said, my focus was

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Christian Sperneac-Wolfer: on this paper is in this paper on how he actors

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Christian Sperneac-Wolfer: criticize and frame capitalism. I guess there is the level. If someone investigates how institution, how religious institutions criticize capitalism.

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Christian Sperneac-Wolfer: there might be something like a institutional critique of capitalism like

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Christian Sperneac-Wolfer: when they maybe talk about injustice in whatever, and I think, does the paper

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Christian Sperneac-Wolfer: on the Catholic

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Christian Sperneac-Wolfer: on the on the debates about you

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Christian Sperneac-Wolfer: some indications that there is something like institutional critique, maybe not in a progressive way, but that there is this level in it.

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Christian Sperneac-Wolfer: And now you ask, where do the ideas come from? It's a very good question. And I mean all actors or activists I talk to

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Christian Sperneac-Wolfer: for them. They find the ideas in

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Christian Sperneac-Wolfer: holy books, basically in the Cov or in

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Christian Sperneac-Wolfer: the Bible. So if they refer to the idea, they say we got it from this and like they find it.

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And this but I would say that

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Christian Sperneac-Wolfer: it's not enough only to look where the dids are kind of within the text, but to see that those ideas are cultivated within

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Christian Sperneac-Wolfer: these communities because they just, they are not alone. They work together with others, they form, they are part of, I think, what someone can call it, and a religious scene of an and capitalistic they just seen. I'm so sorry where they talk about their ideas, where they cultivate them, when they where they learn

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Christian Sperneac-Wolfer: that these ideas are available, and that they are useful.

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Christian Sperneac-Wolfer: that they can be used in everyday action. And so I would say, you can find them in the books, but they they are so relevant for the actors. May. yeah, it might be useful to look how it does cultivate them

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Christian Sperneac-Wolfer: as variable ideas. I hope this answered your question to to some degree. Thank you again.

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Thank you. Christian. Another question.

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Yes. Okay.

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yeah. Yeah. Yeah. Yeah. Thanks better.

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Hello. Thank you very much for the presentations. I wanted to ask to Martin about the the the region. So What's the specific? About Hungary in relation to vaccines, and Because really you show that it has a geopolitical dimension, not the the antibacs

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erez agmoni position. So to what extent can you compare your data with the region, but also with other regions in the world, if you can say something about it. But thank you very much, because one

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Márton Tamás Csanády: thank you very much. Your question is that in the in the issue of the vac vaccine

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Márton Tamás Csanády: not only Hungary, the all of the post Socialist countries region in the world is is

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Márton Tamás Csanády: a region which is the lower. The the level of the vaccinated people around 60% of population is depends. Hungary is not the worst in this case, because the verse is, is Romania and Bulgaria. Where is we? Very, I think so is less than 30% of the population are vaccinated.

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Márton Tamás Csanády: and but in in Hungary's 2 and whole of the all of the for post-socialist country region was a problem. The the politics of wax in, because, you know we we don't we? We have more different type of vaccine, one hand, the Western type of vaccine, the

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Márton Tamás Csanády: the do you know, do that? And I shu vaccine types. But those who have a Russian vaccine, and and also was a third type, the Chinese vaccine. The vaccine issue was was a political issue. first of all, who?

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Márton Tamás Csanády: So it's it's it's it's it's not so easy. The first first

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Márton Tamás Csanády: after the The. So 2,021. When it started the vaccination. 2920 20 December started the vaccinated the people in Hungary.

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Márton Tamás Csanády: but after that was was not so easy

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Márton Tamás Csanády: this issue. And after that it's also in the public space. The was was a debate about it, and some of the people are want to be Russian vaccine. Some other was but one to the Chinese vaccine, because the Chinese vaccine is better, because so so I don't want to too much speak about it. But

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Márton Tamás Csanády: so is this whole of the vaccination issue the first. It was a very strongly influence, one different type of political political background, and after that somehow is changed, because the

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Márton Tamás Csanády: the government interests step by step, was most of most more and more people will be vaccinated, because this was a simple reason, simple way to, to, to, to to go back the normal life.

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Márton Tamás Csanády: But before that the different different part of the political arena is is is tried to somehow influence. The vaccination issue is is tried to some form the political interest.

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Márton Tamás Csanády: and finally, is every everybody has a common interest to to go back the normal life. And after that is this this change. But during the time was very important, that the the How is you flood this issue by the the religious community. How is it is you, friends? By the

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Márton Tamás Csanády: the churches? The churches was very strongly support the the vaccination of the people in Hungary.

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Márton Tamás Csanády: And but the other hand, that was this, the other problem which I told you, the the the the other 2 factor of the spiritual spiritual arena, the the

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Márton Tamás Csanády: esoteric and the new age they are somehow mostly the historic is, is is strongest link to the different kind of far right?

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Márton Tamás Csanády: far right space, of of course, to the Internet and the the Facebook close, closed groups. which is also somehow linked to the Russian

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Márton Tamás Csanády: is 12 farms. you know, and this is a very interesting, and this was a reason why our interested is how is influenced by by

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Márton Tamás Csanády: war issue I, how we can link to the, to, to things, the war issue and the Antiox issue together. And this was the question is how it was influence the religious space of this, this, this, this case that's that's very complicated in in in this case.

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Márton Tamás Csanády: and only more one. So the Russian vaccine issue, you know, the the the Russian vaccine is also was very important. How? Why, you able the Russian vaccine? Is it the good or not so good? And it's it's it's also a part of this this case. I think so now the big war again between the far right and and left

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Márton Tamás Csanády:  a political

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Márton Tamás Csanády: political parties are, are very strongly influence in every every question. In in a public space, vaccination, issue, the the war issue and everything, and and sometimes you can.

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Márton Tamás Csanády: very clearly understanding which issue is how was influenced by the political interests.

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Márton Tamás Csanády: Thank you.

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he said. Yeah.

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thank you, Martin. Third question.

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please, Doris.

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and

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thank you very much. Hello, Christian!

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I am Goris. I come from Indonesia. and I am a doctor of a student

422
01:25:22.860 --> 01:25:26.190
at the.

423
01:25:26.570 --> 01:25:31.009
I have one question for Christian.

424
01:25:31.130 --> 01:25:36.330
and one question for a Martin. The

425
01:25:36.450 --> 01:25:39.810
A Question for Christian

426
01:25:39.960 --> 01:25:45.610
How to reconcile capitalists with Religion

427
01:25:45.940 --> 01:25:50.169
Recent Religion Getting More Capitalist New Day

428
01:25:50.520 --> 01:25:51.750
Good days

429
01:25:52.140 --> 01:25:54.949
a question for Martin.

430
01:25:55.580 --> 01:26:01.740
What is the role of America in the world between Ukraine and Russia?

431
01:26:02.030 --> 01:26:03.480
Thank you very much.

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01:26:11.390 --> 01:26:15.590
Christian Sperneac-Wolfer: Yeah, thank you very much for this question. I mean, I guess there are.

433
01:26:17.310 --> 01:26:19.990
Christian Sperneac-Wolfer: First, I was on. So it depends where you look

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01:26:20.420 --> 01:26:39.900
Christian Sperneac-Wolfer: on the relationship of capitalism and religion, and the religion gets more capitalistic or not like, because there are a lot of differences. If you look, for example, for the European case, or if you look in the us case. people, I guess, might tell totally different stories, and for the you opinion for the European case also, I would suggest to

435
01:26:39.940 --> 01:26:54.550
Christian Sperneac-Wolfer: I mean that it depends on the level. So if someone looks what Pope Francis declared that this economy kills, I would say, for the Catholic Church on the public. very hot, very high level. This is something very clear, anti-capitalistic, which is maybe new on the other side.

436
01:26:54.670 --> 01:26:58.590
Christian Sperneac-Wolfer: If you look on the very small on the micro levels.

437
01:26:58.820 --> 01:27:12.339
Christian Sperneac-Wolfer: On the actors it also depends. But yes, there is this question on going. And there are some studies saying exactly this, and this is why I guess it is important to look how people use religion in the everyday context if they use it

438
01:27:12.360 --> 01:27:24.649
Christian Sperneac-Wolfer: to judge. Maybe their all economical action in the capitalistic sense, or to see if they use it as a yeah inspiring factor for their fight against inequality

439
01:27:24.850 --> 01:27:30.120
Christian Sperneac-Wolfer: and so on. I guess that religion at least has the potential for both.

440
01:27:30.800 --> 01:27:32.959
Christian Sperneac-Wolfer:  so thank you.

441
01:27:35.480 --> 01:27:36.560
Is my.

442
01:27:36.670 --> 01:27:44.269
Márton Tamás Csanády: yeah, yeah, I think so. I I don't understand totally the the question. But I try to somehow.

443
01:27:44.400 --> 01:27:52.039
Márton Tamás Csanády: reflected. So the U.S.A. is is in this case in the

444
01:27:53.120 --> 01:28:09.579
Márton Tamás Csanády: Oh, first of all, the the Us. This is a United States is is, is a established stabilization factor in the leader of the the, the the Western world, and and and the lead the power of the world.

445
01:28:09.690 --> 01:28:17.390
Márton Tamás Csanády: and which, for example, in the Coronavirus issue with the country, where can

446
01:28:17.400 --> 01:28:21.999
Márton Tamás Csanády: can produce the wax in against the virus.

447
01:28:22.710 --> 01:28:27.190
Márton Tamás Csanády: the the the real, effective vaccine.

448
01:28:27.330 --> 01:28:43.410
Márton Tamás Csanády: If you compare the 3 type of vaccine, the the Western type vaccines and the Russian type. You know, the Chinese type vaccine. The Chinese can produce the vaccine, which type of vaccination is 200 years old technique.

449
01:28:43.430 --> 01:28:46.470
Márton Tamás Csanády: which was the tactic in the end of the

450
01:28:46.900 --> 01:28:54.619
Márton Tamás Csanády: 80 century and end of the nineteenth century. This was the same type, and when how the Chinese vaccine was produced.

451
01:28:54.630 --> 01:29:09.160
Márton Tamás Csanády: the ration can produce the modern vaccine. But the problem they couldn't produce it. They can. The the, the the the Russian method of of science. The Russian science

452
01:29:09.510 --> 01:29:26.929
Márton Tamás Csanády: is is is very develop, one hand, the laboratory and and the scientific part of of the the Russian by medicine is very developed, but, other hand, they they they couldn't have enough capacity to produce the modern things

453
01:29:27.530 --> 01:29:41.760
Márton Tamás Csanády: the United States and the Western world can the leader of the the, the, the scientific who research, and also the leader of of the technique, modern technical production.

454
01:29:42.590 --> 01:29:49.120
Márton Tamás Csanády: And this is a fact that we can do do another hand. The

455
01:29:49.460 --> 01:30:14.020
Márton Tamás Csanády: this, this is a one handle Fe, the other the the war issue, the the United States, the the power which can somehow is balance, the word, the leader of the power which try to somehow fitting the, the, the everywhere in the world, the most now in in in Ukraine. Try to somehow defeat the word order.

456
01:30:14.440 --> 01:30:21.270
Márton Tamás Csanády: We we can, since this or that about the World Order. But we need it because

457
01:30:21.410 --> 01:30:43.020
Márton Tamás Csanády: we need to stubble words, and some the word which we work one hand, because, with with the pandemic world, this is not work, and if we have a vaccine against and enough working against a virus, the word is open, and we can go Congress and everywhere.

458
01:30:43.020 --> 01:31:07.339
Márton Tamás Csanády: And the other hand, also, if we, we, we have to somehow fit the, the, the different different interests in the world. Everybody wants this part of the the the other part of this and that. Okay, but we need a word order which which is stubble and balanced.

459
01:31:08.280 --> 01:31:21.829
Márton Tamás Csanády: I I don't know. I I I think so. This this is over. Yes. Well, you United States is a is a leader of power, and and not only always

460
01:31:22.290 --> 01:31:33.590
Márton Tamás Csanády: somehow the the same values. What we want. But other hand, the simple way to be to to be a stubble. But now

461
01:31:33.640 --> 01:31:44.360
Márton Tamás Csanády: and here, in or or region, there was a very bloody history in the last 100 years, from the First World War to to until now.

462
01:31:44.500 --> 01:31:53.020
Márton Tamás Csanády: This is very important to somehow stabilize against the word the the region of Ukraine.

463
01:31:53.060 --> 01:31:56.600
Márton Tamás Csanády: How is

464
01:31:56.820 --> 01:32:00.200
Márton Tamás Csanády: the here in the

465
01:32:00.450 --> 01:32:09.420
Márton Tamás Csanády: the blood? The area of the world was died more than a hundred 1 million people in the last 100 years.

466
01:32:09.560 --> 01:32:27.539
Márton Tamás Csanády: the the the Russian Revolution period after the the the the Stalin is after the the Nazi Nazi occupation, and after back the the Russian rail copation of time. That was the bloodiest area of the did the last century.

467
01:32:27.580 --> 01:32:30.230
Márton Tamás Csanády: and somehow has to be stabilized.

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01:32:30.570 --> 01:32:43.879
Márton Tamás Csanády: And it's it's it's I don't know if this was a real answer to you or not, but I I can tell you who this is. This is. The situation is now, but is everybody have different interests. The Russian

469
01:32:43.930 --> 01:32:51.449
Márton Tamás Csanády: try to occupation again back. and the Western world don't interesting. We need a stubborn word

470
01:32:51.650 --> 01:33:09.500
Márton Tamás Csanády: we need. We have to to stabilize the border is internationally legalized. Border of the country is impossible to change after the Second World War. That the country borders are stubborn is couldn't possible to change it.

471
01:33:09.550 --> 01:33:18.279
Márton Tamás Csanády: because if somebody can change the border of the countries after that, everybody can try to change the the world of the countries

472
01:33:19.280 --> 01:33:20.470
Márton Tamás Csanády: that's it.

473
01:33:21.990 --> 01:33:38.009
Márton Tamás Csanády: and and the the the religion is an instrument of it. You you have to understanding. The now in the Russia the Russian is is is is is the part of it, the the, the, the the.

474
01:33:38.010 --> 01:34:02.229
Márton Tamás Csanády: It's very, very strange. After after the poor Soviet Revolution, the not 100 years ago, the the the orthodoxy, was the main enemy of the the Soviet regime. But after that the the new regime, which, after the the political transition, and born in in Russia, the the orthodox sees all. O, again, the the core core of the regime.

475
01:34:03.450 --> 01:34:05.249
Okay, thank you, Martin.

476
01:34:05.600 --> 01:34:08.019
Another question. Okay.

477
01:34:08.330 --> 01:34:10.310
like if when?

478
01:34:20.810 --> 01:34:22.779
Thank you very much, my and

479
01:34:22.790 --> 01:34:41.079
but Christians! Goes to Iantika about a social movement in Bengal, India. yeah. Usually from the perspective of social movement, a religious movement, either redemptive

480
01:34:41.430 --> 01:34:54.940
or reformative. But using the perspective of Ted Gore's a relative deprivation theory. you find out that actually a religious movement in Bengal India.

481
01:34:55.020 --> 01:34:59.519
using the prim of a political movement.

482
01:34:59.780 --> 01:35:04.340
And it's very interesting because you can explore more.

483
01:35:04.490 --> 01:35:19.219
What kind of deprivation that experienced by Matua followers in comparison to other mainstream political and economic contexts of Indian society.

484
01:35:19.470 --> 01:35:20.970
Thank you very much.

485
01:35:28.010 --> 01:35:42.950
AYANTIKA BHATTACHERJEE: Thank you. now I I'm just in my constructing phase of my paper. I will not explore about that reformative and various aspects of this social social religious movement.

486
01:35:42.950 --> 01:36:04.740
AYANTIKA BHATTACHERJEE: Matthewa is a cast community from scheduled cast, because in India. Gas system is is very strong in some region so they always try to find their identity. But that I just said in my presentation that the the issue of cost

487
01:36:04.910 --> 01:36:18.749
AYANTIKA BHATTACHERJEE: got changed into another issue. That is the migrational issue, or they are now tagged as or immigrants or migrants. So they are, in very dogmatic situation

488
01:36:18.750 --> 01:36:35.089
AYANTIKA BHATTACHERJEE: about their identity. So they're they're struggling. with that. They they are. They are. They are separate ability as identity, or they are a immigrant identity or marginalized refugee identity.

489
01:36:35.200 --> 01:36:49.449
AYANTIKA BHATTACHERJEE: So I will. I think I will explore more with that. what? The how they are struggling or deprived by the larger identities. Political identities as well as the class identity.

490
01:36:56.480 --> 01:37:00.359
Okay, thank you very much. It's very rich discussion.

491
01:37:00.440 --> 01:37:07.760
So anyone else want to post a question. No, in online.

492
01:37:08.060 --> 01:37:13.300
maybe another presenter one to asking someone here? No.

493
01:37:15.020 --> 01:37:17.660
if no, I won

494
01:37:17.720 --> 01:37:24.110
to elaborate more question to the session. This is a question for all presenters, I think.

495
01:37:24.610 --> 01:37:26.739
with looking at the result of

496
01:37:27.040 --> 01:37:35.030
your study. Is it possible to conclude that religions today are a source of social movement first

497
01:37:35.160 --> 01:37:36.680
and then the second.

498
01:37:36.740 --> 01:37:51.109
The movement initiate by religion, in your opinion, will give the advantage for a more just society, or in a vice versa. will provoke the weakening of ethno-religious centrism.

499
01:37:51.580 --> 01:37:56.700
Thank you, please, from Christian Martin, and I

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01:37:57.170 --> 01:37:58.949
I give you the type

501
01:38:09.860 --> 01:38:11.850
who would like to go first.

502
01:38:12.130 --> 01:38:24.399
Márton Tamás Csanády: Martin. Okay, I I started very, very, very sure. There, I think so. The the religious community is a very important part of the social life. They in all my countries

503
01:38:25.000 --> 01:38:27.069
Márton Tamás Csanády: in this issue.

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01:38:27.360 --> 01:38:30.090
Márton Tamás Csanády: Very simple example of it.

505
01:38:30.220 --> 01:38:37.469
Márton Tamás Csanády: The last year runs the I I told you the Hungary is is bordering country with the Ukraine.

506
01:38:37.690 --> 01:38:47.669
Márton Tamás Csanády: and after that, and starting the war, and so many refugees, people arrived in the country, the 1 million.

507
01:38:47.910 --> 01:39:01.059
Márton Tamás Csanády: and that time the leader of the or in all research we try to understanding is how the people react to the, to, to, to the big refugees crowd, and

508
01:39:01.330 --> 01:39:06.439
Márton Tamás Csanády: also I have a other papers about it the

509
01:39:06.440 --> 01:39:16.319
Márton Tamás Csanády: after the the refugees, when the people start, arrived from Ukraine it was a very fast 1 one day to the other, and the more is broken.

510
01:39:16.320 --> 01:39:41.149
Márton Tamás Csanády: The the rarely discriminated people from the religious community was the leader of of of of the the volume shares who's tried to have to the people who's arrived in the in the robber station. They went out and and tried to give food and and the money, and have to move to people. I want police to the others, and have and give the place to to sleep.

511
01:39:41.530 --> 01:40:06.910
Márton Tamás Csanády: And also the church is where is open. The church is to the really in the church to sleep. The people who is arrived because they need the people also. So many Very interesting. In in former Ukraine was big international university program, as many people from Africa and other countries, studying in medical universities and other universities in Ukraine.

512
01:40:06.940 --> 01:40:31.720
Márton Tamás Csanády: And and and these people is well cities, which was totally destroyed by bombs, by the Russian Russian attack, and and the people with with only one case suite arrived from of African people's move from Ukraine to to to Hungary and other country, because they need to to move because they need this in the safe place.

513
01:40:32.030 --> 01:40:45.840
Márton Tamás Csanády: and the the people from the churches was Muslim leader, who is try to help these people. And I think so. It's it's very easy. It's a very important part of society. And oh, more. One issue

514
01:40:46.240 --> 01:41:05.519
Márton Tamás Csanády: in Hungary, in in the countryside the church is a simple single place. A single is institution which can somehow organize the lives, the the single people who have a the university degrees many times only only the priest.

515
01:41:05.830 --> 01:41:11.829
Márton Tamás Csanády: and who can organize the the social life in the small, small countryside and allergies.

516
01:41:12.720 --> 01:41:33.849
Márton Tamás Csanády: Yes, another hand always told Christian. And I see so it it it's it's very difficult, because it's one hand. It's a very important part of social life, and other hand is is is how I told you in, for example, the Ukrain war in in vaccination issue. The the church is a very

517
01:41:34.190 --> 01:41:48.459
Márton Tamás Csanády: important part of the goods. Modern reaction to to to a crisis. In other hand, in the Ukraine world. It's it's contrary how I told it. Thank you very much.

518
01:41:53.050 --> 01:41:55.780
Christian Sperneac-Wolfer: Okay, then. yeah, I'll just

519
01:41:55.860 --> 01:42:10.809
Christian Sperneac-Wolfer: to the next. thank you for the question. I guess so. First. at least in the field where I'm doing my research with the research. I would say their religion kind of is a source for

520
01:42:11.180 --> 01:42:26.130
Christian Sperneac-Wolfer: social movement, but a social movement on a very micro level. And there are political reasons why, sometimes it's not on a public level, because just think about when Christians stand in front of a bank in Germany a protest! It's fine. If Muslims would do this openly.

521
01:42:26.420 --> 01:42:34.490
Christian Sperneac-Wolfer: surely there would be some policing response to it. So I guess to some degree there are also political factors. They may hinder

522
01:42:34.790 --> 01:42:51.939
Christian Sperneac-Wolfer: certain kinds of social religious movements to to appear on the public stage. And we got in the other question, I would say, yeah, it kind of it depends on the type. and that I see the most promising potential in the type of a social critique of capitalism, because they are.

523
01:42:51.990 --> 01:42:54.369
Christian Sperneac-Wolfer: If you take religion as a

524
01:42:54.460 --> 01:42:59.880
Christian Sperneac-Wolfer: innovation for a unity of a universal kind of kinship, then

525
01:43:00.970 --> 01:43:20.129
Christian Sperneac-Wolfer: this type has the potential to include secular actors and to be cost denominational, and to have a kind of universal perspective on the world. And the would see, yeah, so maybe it's the chance. But so we need more more research on this. thanks again for those great questions.

526
01:43:34.340 --> 01:43:36.409
I am, Tika, are you with us?

527
01:43:36.730 --> 01:43:37.510
So

528
01:43:38.180 --> 01:44:00.569
AYANTIKA BHATTACHERJEE: yeah. yeah. in my context, in India is a long history of partitions. Are there. So just. I have just discussed about Matthewas. So Matthewas. Firstly, they long history about what was because they they are struggling with their caste issue from undivided India.

529
01:44:00.740 --> 01:44:16.059
AYANTIKA BHATTACHERJEE: Then, after the division or partition they came to India, some of them came to India. in phase. Why not? just a chunk of people came and started their practicing their ritual activities and all. But they give.

530
01:44:16.059 --> 01:44:37.329
AYANTIKA BHATTACHERJEE: So I I just discussed about the 71 phase because of the Bangladesh freedom movement. That is A and I just discuss about the local political party influences about them. So they are try their issue, but some of their issue getting changed

531
01:44:37.330 --> 01:44:52.279
AYANTIKA BHATTACHERJEE: from the cost issue to migration, illusion or reflection that the main thing maybe some political influences, you know, making their board band with this kind of flowing things

532
01:44:52.510 --> 01:45:01.550
AYANTIKA BHATTACHERJEE: but maybe later on that issue, what changed? And they we maybe came back with their idols. Ideology. Maybe. I don't know.

533
01:45:04.000 --> 01:45:06.129
AYANTIKA BHATTACHERJEE: Thank you for the question.

534
01:45:08.170 --> 01:45:11.700
Okay, thanks a lot for all of the response.

535
01:45:11.820 --> 01:45:14.329
Last Chance. Everyone.

536
01:45:14.990 --> 01:45:18.629
No where. If

537
01:45:18.790 --> 01:45:24.570
there's no longer question, I think it's time for me to end the session

538
01:45:25.500 --> 01:45:32.619
and thank you for all the present and the participants here for the rich discussion. I hope

539
01:45:33.030 --> 01:45:34.420
you all enjoy, too.

540
01:45:34.570 --> 01:45:38.629
the discussions you can one day, maybe. Okay.

541
01:45:38.820 --> 01:45:43.720
goodbye. Everyone. Thank you for the discussion.

542
01:45:43.730 --> 01:45:44.000
Márton Tamás Csanády: Thank you. Bye, bye, have a nice day.