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Hi, everybody are there. Okay.

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I don't know who is online, you know. So my name is William Carlos, an associate professor of American culture in the Department of American Culture and American Studies in the University of Michigan.

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We're very honored, greedy, to have this panel. And I need to say, because when we

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talk about the notion of immigration and religion, because we do that research, but we thought well, we see who, who, signing

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the response have been so beautiful, so wonderful, so big, and if only we can

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not only present that work that we do but help each other to a strain, the network among us as a community or people who, dealing with a very complex topic, you know, because you're doing with something who is moving people from one nation to the other, but also with a complex element, with religion, who is changing and shifting.

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So If our hope is not. Just support each other and listen that war and give feedback and tell the person you're not alone, but also help each other to understand that we're part of a larger community of people doing research on this intersection or religion and migration, you know. So please something that we have to say, think about each other as a network

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mit Ctl and to chair resources to help each other at many different levels from those who are senior faculty for those who are grad students for those who are posted in the way that we can help each other to move forward in this research and support it. So today we're very lucky to have 4 different presentations. This is the second session of because when we did the code, there were so many people. So we decided to divide into 250,

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and Paulo continue a little tissue Garrett was. He helped us a lot in the selection, and he moderated. So thank you very much. So just to say that this has been a collective effort. We're trying to do that one. So we had 4 presentations. 2 of them are online and 2 are in person. So we are in this kind of post covid modality.

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so I will introduce. I will follow the same order of the presentation that we have here. The first moderate. And you see that

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something that they have in common is that global aspect of this migration. And I think that's a really a great experience. You know that religion and migration is spending in different ways in different places and at different times. Okay, so the first presentation is by Anisha Anisha data, high. Anisha. is in person. So it's a great thing for the Western University, Olunton, London, Ontario.

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And I believe that you also collaborated with Andranny. Kanra Borky from the Concorde University in Canada. Okay, so I will open that forum to you.

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This is a very well something that they have all in common. Is this notion of how migration affect the religion is parents, and how religion experience also shift

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and shape the way that we perceive religion. Okay, in the way, in a different moment we will deal with communities who have migrated, and the intervention with the State, or people doing their own intervention. So thank you very much. It's a pleasure to have you here. The floor is you. Normally, each person will have around 50 min, if that's okay, and then we will do the question at the end.

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Thank you, Anisha, thank you very much.

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You very much.

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So good afternoon. And thank you. it's a great honor and pleasure to be able home with, sorry it's okay. Okay. Okay, yeah.

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So I'm just presenting a bit in part of a larger study that would be published the expanded version in the the handbook of ethnic media in Canada. in the coming year.

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A

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first of all, I would like to say that if you look at the panel description for this session.

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And when you hear my paper Or if you have read the abstract, you will see that. In a way. Our paper is kind of an anti- thesis to the typical and the classic way of thinking about the relationship between migrants and their religious identity. Right

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migrants in an alien world always oathered pacing, martialization racialization, and to them religious identity is a kind of a solace right in an uncertain world, in a liquid modern world.

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But what I? What we try to do here is to To bring in a new perspective. Since Even in the phase of liquid modernity. Post globalization. A hypermobile world! The context has completely changed. Where the ethnic religious identity of migrants

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Who are carrying certain identities from their home country, sending countries, and when they are settling down in the host countries that

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Ethn or religious identity is often expressed in a much more aggressive Macho way! Where the idea of respecting other religious practices! The idea of being democratic and liberal about civic practices. they get undermined and challenged. So it's like that, right? So I'm just trying to give you an overview.

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So what we do in this paper is how the ideology of Hindu and I'll come to the definition of that which is the right-wing, conservative, orthodox Hindu identity. Right, Hindu. how that influences media text produced by 5 cultural and religious organizations based in greater Toronto area in Canada.

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Well.

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and we basically studied. We did close analysis and deconstruction of their festival literature, newsletters, pamphlets, and annual souvenir magazines right?

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To find out. In what way? the there is! The ideology of Hindu! Present in these Textually mediated discourses!

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 to Just to give a background! If you are not familiar with the idea of Hindutua. It's a form of ideology especially expressed in a very clear way in In the 1930 S. Text by written by Maharashtrian political and intellectual figure from question. Part of India, vdi-saharker, who wrote a book called Who is a Hindu

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And it was written in the context of that late colonial political turmoil in India, where the multi faith, multi-ethnic Indian Society, Colonial Indian Society was trying to figure out who is a Hindu? And is India a Hindu nation, or is it It should be a secular nation, and so on and so forth.

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So to Savarkar. The ideology of Hindu is is a way to vigorously assert your Hindu identity as a tenet of ideological belief.

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And this idea of Hindu Toa is the big force and the big inspiration behind. The growth of political Hinduism in India in recent years, of course is started in the and thirtys in a big way. But of course, with the coming out to power of Bjp in the nineties, and even the continuation of the Mo. Of of Jennar Nimodi government in India. Right So that phase is still continuing.

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What we see is If if I loosely translate the word Hindu, to which is a Sanskrit. origin word. It means hinduness.

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and The 3 important essential features or pillards of Hinduth that was defined by Vidisa, worker in the book. Who is a Hindu number one was a Hindu. Would mean a common nation. Rashtra.

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our common race, Jati. and a common civilization sounds pretty right.

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And in this Imagination of

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In this, in this imagination of Hindu, though India is visualized, imagined, and perceived as a Hindu nation. Right?

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The ancestral Holy Land of the Hindus! Right! The fact! The historical Archival fact that over thousands and thousands of years. It's not only the Muslims and the and the and the English who came or made an inroads into India, but you know all different varieties of people. Such as, say the Mongols, the Hans.

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the Sakas from Greeks, Greece even the people from Caucasian mountains right? Who went by the name of Arians, or, to be more precise, that the Indo-aryan-speaking groups of people right? They have made constant inroads.

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But that whole idea is denied, and it seems from the Hindu to an ideology that the intruders are coming. Means they are coming all the Muslims, and then the British right in this Hindu Ideology.

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So what I want us to remember is that Hindua is the inspiration behind the growth of Hindu nationalism, where the principal premises Hindi is imagined as a Hindu nation, the Holy Land, for all Hindus based on this on their ancestry

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now. There are a number of research especially coming out since the late 19 nineties, especially in Uk and U.S.A. number of scholars. such as Hartth, Wec. Jeff! Jeffre Lot, and many others. Warrior, they have done a very interesting socioeconomic and cultural analysis of the evolution of Hindu migration and settlement

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in Uk and U.S.A. Which shows, that since the 1990 S. The discourse of political Hinduism, right influenced by Hindu ideology has been successful in mobilizing a section of the Hindus in in these host countries.

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What these scholars also point out is that Hinduism often tries to replace the heterogeneous voices and practices of Hinduism, because, if you know the history of Hinduism, the very word Hindu is actually given to people who practice Hinduism, or different sects of Hinduism by Muslim rulers, initially to differentiate Muslims from non-muslims.

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and later on by the interlodge scholars like Max Muller. Right there was nothing called Hinduism, like other monotheistic religion

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or Abrahamic faiths like Christianity and Islam.

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So First of all, that historical fact is denied, and the fact that there are different varieties of Hindus within the whole umbrella term, even if we accept that which are very much divided by different sects. And they are. Ha! They? They are based on different kinds of hierarchies. And of course, the different caste groups right? Because that is one unjust practice within the system. So all these diversity heterogeneities, or heterogeneous voices

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are denied when we think of Hindu nation or Hindu as the basic premise of imagining India as a Hindu nation.

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But of course there exist our tensions, like as in India, in so in these host countries, between Hinduism as a spiritual journey. And that's perhaps the old paradigm right? How marginalized people find solace by practicing their native religion right in in in in an alien right in a hostile Country where they have migrated into.

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but they're Their exist tension between Hinduism as a spiritual. Journey right? Individuals! Speaking seeking some kind of spiritual uplifting

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of divers practices and orientation. And today's Hindu thwa as a project of that kind of masculine, aggressive Hindu nationalism right. That the idea is that of We are the best. We did everything first, and It's a pure religion and Which wasn't there in the in the kind of

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In the nature of Hindu religion, because it was what? First of all, it didn't believe in proselytizing, like some of the other fates which are more more theistic.

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And there are Varieties! As I said it, it's it's it's a faith which is full of different sects and different kinds of practices, right and rituals.

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These existing studies, especially in the Uk and U.S.A. Also find that the rising tide of Hindu nationalism. has a strong influence on Hindu diaspora, and this diaspora is very successful in places like North America and Uk, right in terms of their socioeconomic background, their income and status bracket that they are the occupied today.

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But many of these studies have mostly focused on the diasporas or the migrants everyday life. What we try to do in Canada this kind of study is less and scarce.

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On top of that we try to undertake a critical reading of representative media texts produced by prominent Hindu organizations, right religious and cultural, which are established in greater Toronto area. Why greater Toronto area? Because It has the highest concentration of Hindu migrants and diaspora, and it also has the largest number of Hindu temples and cultural organizations in the whole of Canada. Right?

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So we selected actually. 5 such organizations. Hindu Federation.

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Hindu! Forum, a Swami-in-aran organization! In short, called B Aps! With Antha Society of Toronto, and Another organization. By the name of Bharat Savas from San Diego. But you know, because of posity of time, I'll just focus on 2 representative organizations and their text and just show you some some messages.

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So, for example, the Hindu the Hindu forum, which is a more recent organization that was formed in the nineties in Canada, in Toronto. it. The composition e is, is formed by recent migrants right coming to Canada since 1980 S. And nineties.

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And if you read their discourse right, things that are on their website, their newsletters and their videos. There is a strong emphasis on A. A form of anxiety, and that the organization or the Forum is to fight Hindu phobia in Canada.

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but usually the they pinpoint fingers at

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at like being influenced by what is happening in the home country with the rise of Hindu nationalism, anti-muslim bashing, and all that. the focus is mostly on Muslim migrants right? The Muslim Residents of Canada.

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So, for example, there is a line here which is quoted here which says, Hindu Forum believes in the country's secular foundation. It does believe in Canada's secular multicultural foundation that guarantees separation of religion and politics as a faith, we should not impose any particular faith on other communities. Now, why this was said, I should give you the context.

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that is, in a 2,020, when Covid was happening, the the greater Toronto area, Mississauga region, which has a high concentration of both Hindus, Muslims, and especially from South Asia. They

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The bylaw of that city! municipality! They relax that bylaw. And they allowed Muslims to broadcast their evening prayer. Azan, you know the call to prayer Asan. So the the Pyla was relaxed for the Muslim community during Covid period, because they could not congregate, so that people know that this is the time to

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mit Ctl and do our prayers right? So this was actually fought against by the Hindu Forum, saying that if we are living in a multicultural secular country, that every faith should be respected. This is a form of noise, pollution, 150,

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and they fought against the Mississauga. Cities by by Bylaw! Ultimately, of course, this for our Hindu Forum was defeated, but

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the the the city, the and the by lawmakers. They allowed relaxation of the noise noise by law on the on the ground of compassion, right? Because it was Covid time and all that. But the Hindu Forum did not agree to that value of compassion. Right? So the the the what it shows is that although officially they believe they are saying that they believe in you know, separation of religion and politics.

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but when it comes to

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but it comes to situations of exigency, right showing compassion, showing respect for some other forms of practice which needs, perhaps, you know, broadcast to call for a prayer which might not be like, you know how Hindus worship? that does not, find much space and deliberation right?

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And, for example, when this was being discussed on our Facebook side, which they created. To collect money right? they they were asking for dollar 45 from each of their forum members so that they can fight a case. They can appoint a lawyer and all that.

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Ultimately, of course, they didn't win the case. the There were also messages From members of the of this organization, which were just a hate-filled such as loudspeakers should be banned from all the mosques all across the world.

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This marks the start of fall of Great Canada, all of us Asian non-muslim heritage. People know what is about to come. But a helpless, so definitely is. It's a form of Islamophobia, right where they are trying to build a us and them between non-muslim Asian migrants versus the Muslim Canadian migrants. Right?

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So what is interesting is this kind of contradictory juxtaposition where officially, the Hindu Forum tries to put forward a secular phrase right that they believe in the principle of separation of religion and politics, and that that's why the bylaw shouldn't be relaxed. But at the same time they forget about that humanitarian compassion perspective during covid.

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that you know why some religion, because of the way they practice the religion should be allowed right. So a form of orthodoxy is there?

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they are also this organization. If we, when we started their text, they are also full of that kind of strain strong identity that we also find in some kind of white Nationalist group in North America that we are under attack. We are under threat, and we need to protect each other right? And there is a strong Hindu phobia, though there is. There is not enough statistics or data to prove that.

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for example, they are constantly advertising on their website that we request your help in tracking down incidents of identity based and bias-motivated intimidation and harassment and violence in our communities. Raise your voices against such prejudice. If you or someone, you know, has experienced or witnessed any incident of intolerance. Right? Hindu forum! Right?

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So what is also interesting in these these organizations? Messages which are also telecast on an ethnic media channel called Tag.

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that that they believe in a kind of Secularism. They believe in a kind of democracy which is highly which is influenced by the ideology of Hindu. I say this and like, because of take a look at this message, for example, in a brought telecast program on our Hindus facing

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Problems are being threatened from other groups in Canada, they said, Hinduism is overdue over there. That is, India, as happens in every country the majority has to be respected, so what they mean is

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with the rise of.

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with the rise of Hinduoa and Hindu right wing politics. They they put forward this idea that

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that Hindus are the majority, and what they want should be respected, that India should be a Hindu nation.

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 And they say, go on to say, we have to respect Christianity in Canada because it's their country, and we have been allowed to stay here right? So just to note. Their logic provided us with such a good environment. If we start troubling them, then they will definitely get against us. Right? So they say in Christian Canada. We have to be, you know, much more respectful to Christians, because, you know they have allowed it. Similarly, the logic is, if Muslims are staying in India they have to better be respectful.

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So what I say is William 1 s, if you don't mind if I say like, I did not start at 2 30. So I can take 5 min. Okay, thank you so much. so the argument What I say is, if you look closely at this argument. This argument is premised on a non- secular assumption about the power and numerical strength of religious groups. Right? And that's why About Azan. They would, they cannot, you know, put forward their compassion about understanding that different regions, groups might have different ways of doing, worshipping, and practices.

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So What is also interesting, is, If you look at this kind of textually mediated discourse from them. This kind of majority minority, political religious framework, actually is borrowed by Hindu Forum from the right-wing. organizations in India, Hindu right-wing organizations in India, such as Sanka Peribar, right the parent body for the Vgp. The ruling, you know, a Hindu Nationalist party.

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But democracy has been defined as a Hindu major Italianism and Secularism as a false and anti-hindu minority, favouring construct right remember Among the Hindu right wing groups in India. To them the biggest. The biggest. Emmys are the Secularists.

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And the Communists right? because they have been, all all along in Indian history. What they have been doing is minority favouring, that is, favoring the Muslims right? Not being hard enough against Muslims.

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So we see that influence in Hindu forums.

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Messages! Although they are located in Canada. Much more diverse, multicultural! I would say, more functioning democratic. State! And as such there is no data, no statistics, to prove this point, that Hindus are under any kind of threat from The other Religious groups.

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the other quickly. The other organization that that that we studied was the Swami Nara and structure right, which is one of the most well-funded, most prosperous. Religious sect that is present! That originates from western part of India. Gujarat. but has a big presence in Uk, U.S.A. Canada, and like, if you ever get a chance to visit these temples, I mean, they are a splendor to look at right aesthetically

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Mit, Ctl, and huge, and but the amount of money spent on their activities and their building structure does prove the point that people who are their members belong to a very weldy community in in, in, in these most countries, one

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even in the the literature of this Bab Sam in Iran you find that emphasis on

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Hinduism being an eternal religion, Sanatan Therma means it has been like this. For ages altogether right from the dawn of civilization, which is again a historically distorted fact, because what Hindu right wing group? Groups are doing in India. They are constantly distorting history.

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right, which have which created the the destruction of Babri, must it? which are making them rewrite history. And basically put Hindu Hindu to ideology in children's history textbooks, right, denying history and manufacturing history, and so on. So, for example, very quickly. If you look at the text, it says, our eternal Hindu culture means an incredible, timeless tradition of pure thoughts, feelings, social behavior, values which elevate and benefit all

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it says, elevate and benefit all

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again completely denying the fact that within this. He! Within this religious faith there are groups of people who have been denied basic humanity, like, you know, so-called lower-cast groups, the the late and so on right?

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And it goes on to, you know. Emphasize Arian culture, Hindu Hermah as Indian culture. Right? So again, there is that equation of India being Hindu. Indian culture means Hindu culture, which is not the case. I mean, it's an absolute historical distortion, right?

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And what I want to say is that there are there. There are some few organizations which take a little alternative route They are much more liberal and inclusive in the way they put forward their religious identity right one. Such is the Vedanta Society in Toronto.

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but the basic principle is as many fate, so many Paths! And they do not say that there is a 1, one religion, or Hindu Hindu religion is the most pure, most superior, rather they believe in a form of universal humanism. Right?

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And they If you, even if you visit their premise, which we did There are Photos of Jesus Christ. Buddh! A lot, you know. so. But Some Hindu gods! And of course you know Islams do not believe in. Yeah, I mean, I'll just wrap up and conclude, yeah.

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so

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if you look at overall. if you start, If you, if you look at the critical analysis of their literature, of Of these 4 of these 5 Hindu cultural and religious organizations. What we find is, The the ideology of in thetoire does have a strong presence in their literature.

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And That makes me Or that makes us conclude that the old framework of understanding migrants seeking religious identity in an annual land in the time of liquid Modernity as a solace right! And we view that that framework also viewed as Religious! The practice of religious identity in this alien land! With a form of With eyes of compassion!

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Perhaps that needs to be changed, because Today we find There is more aggressive brandishing of ethno-religious identity. Right? So the old framework does not sit. well with the with the new social phenomena.

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So we we, what we need, I, we feel is a contextualization so that we understand the politics of our time where different ethnic religious groups or racial groups are asking for sovereignty and rights, and this is not just limited to the migrants and diaspora. Especially if you bring into focus the white.

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Evangelical Christian Nationalists In places like U.S.A. or Northern Europe, and other places or parts of Europe. So What is important is I. I we believe that we need to put emphasis on the structural phenomena such as post-gurbalization, economic precarity for some or post-gravalization, economic prosperity for some how these structure, this kind of structural phenomena, can shape the subject's identity and practices right?

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even if it's cultural and religious practice in the host country right? And it it it would have. tons of sociological implications! Right? So I would end here. Thank you for your kind patience.

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Thank you very much.

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 wait a minute.

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Okay, perfect.

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Thank you very much, everybody. Now we have a Kristina Kavanaugh. I hope that I say your name. covert cover. Yeah.

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for the Group Society's religion alliety.

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She's going to do a presentation about

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 Muslims who have moved into the European context. But in this case, one particular region. And the question is, if I say, what are the strategies or adaptation for these Muslims in the era of context, where they face liberal or republican approaches of secular inly

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mit Ctl. And Secularism is titled Social Post-soviet style or religion, managing so what it that means to move into a different context, where by state, have a different position in the religion. Thank you very much for having us, and 150.

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Yes, it's the floor is here now, I having a timer here. It's also the case that I say something. I'm very much aware that we start take, but is based on that time in that

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it's a it's a

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hello. Everybody. Thanks you. Thank you for coming and for being here. And this very last panel right? yeah, so I will present and go in project. So very first results of the project, which is

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 still going.

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And so so the project is based in Paris today, and also I'll have some 2 additional places in Switzerland and Belgium, because they have some other small projects linked to the same topic.

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 so, indeed, the the, the the general goal, is just to to see what happens with this Muslims coming from the former. So Soviet Union.

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of course, it's very large. So this here we're limited the project just to the the case of the Caucasians in mostly of Chechens, for from Russia that we try to to get, because this is a population rather complicated to get to get in, and we try to have some other interviews with, if we can.

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So we it means 3 people, I as a Me. As a

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pi of this project, and 2 other researchers who gather materials with me.

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And so we have a different profiles. And actually, I think it helps us to have different views on the, on, the.

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on the interviews, and how we proceed because, so I'm a French-based Russian citizen. And so my relation to the occasions it also can be

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impacted by my origin. Right? Normally, I have no problem. At at the same time, the the connection to Russia. It's quite complicated as well as almost all of them are political refugees. Right so.

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but very quickly. They they try to identify me in my political views. And normally, then, and especially since the war in Ukraine is a really like very yes and no question.

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I got gee! is a Phd. Student, so she's French speaking Russian, and so she can have a really distance here to the situation and make interviews in the situations. When really we need someone who is completely out this this field right

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and from the opposite, we have aside the Sierra Leoneva who is actually she is not the status of refugees, but she also flew Russia this year, and she's a researcher working on violence, agenda violence. And so she is a Dagistani and Chechen researcher. So she's completely in this this field. So it really allows us to have a different perspective to to these materials.

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So we work mostly in qualitative sociology doing interviews and observation. And today, of course, we use a lot of, we try to do a digital geography, because all these Muslim diaspora, this is crucial, the the use of

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the social media and the special of Instagram, for example, for it. It's like the most important media which transmit very important information, politically sensitive, and, for example, for their governance and everything.

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And so we focused on the population coming from the Northern Caucasus this year.

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so formerly. These are Russian citizens which never

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identify themselves as as Russian, evidently. but at the same time. They have, as I said, rather a complex relationship to the Russian culture, because for most of them Russian language is the main language of.

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let's say, business and intellectual communication, but as for their local languages, it depends on the on the region for the projections. Mostly they. They have very good level of their or native language, and they communicate a lot in Chechen

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and in Dagestan it it can be different. So it depends on the this is because Dakistan is multi-etchnical republic throughout the dozens of people with different languages.

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 so Today I'm presenting really like very

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first results on. We'll be happy to have any commands and critiques, including the bibliography

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we started by by. But it the

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but from the idea that the there's very few studies on mustives from the of this origin, because normally studies on Muslims in Europe they are mostly focused on Arabic and Turkish origin Muslims. So these Muslims, Muslims are a bit lost in all this population, and they are quite invisible, actually, and still their religious practices. They are quite different.

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and also their the levels of their different identification and culture. They are quite different to you because they come from another colonial empire with a different history, and so they have another understanding of the situation with Muslims in Europe.

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 so, of course, if yeah, we work on religion in migration, migrant situations. So we, we we work with different literature and migration studies. And we are quite interested in transnational paradigm. So this question of the space and how they deal with the idea of space and the contesting this idea of just 150

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binary approach to the country of origin in the country of coming. So we try to analyze how it happens. of course, we cannot avoid to deal with the civilization theory, because, these people, the I have their own understanding of Secularism. So if we speak about the French case or French La City, which is rather specific, and they, it could be a contribution to

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because there's there's so much critiques of the theore. But still it's quite important. So it can be a contribution to nuance. This vision of

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just a decline of religious practice, which is absolutely not the case on this. In this situation.

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and also we are quite interested in their literature on international Islamic market. Not only because right now I'm a visiting Scholar at Fibur University, where Francois is really developing a lot, this idea, but also because indeed they are quite connected to these networks, but, as we will see, it's not always so. evident. Yeah, for them.

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And so the the general topic is the the the evolution, their religious practices, and Identity. I should say. That, of course, the notion of identity is quite complicated, and especially after brew backer critiques. They are quite old, and what we define as identity and everything. So I I'm really interested in more nuance and critical approaches to identity. But still.

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in what people say.

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it's always it's still very important. So for them, it's one of the structuring thing. Another question is what people do right so, and then we can

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question

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what in the is, and etc. So I I still use this term. I know that

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it's not all, always the case, but still

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and so we developed some more more precise topics within the project.

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So I'm interested

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most at the moment in transnational Islamic funerals. So how they organize funeral. So I'll I'll say a few words about it just at the end.

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also, I'm quite interested in Islam and sports because the most The majority of French And the rest is from the National. Wrestling team are Chechen actually, this year it's 5 of 6 people. And so I would love to

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to analyze this link. And also with their religious practices. But I haven't started this part I got. Gee! is focused on body and music, because the the question of music is quite complicated for this population, because they from one side they have very important.

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Dances like Pan Caucasian dances actually exist in South Caucasus, too. So it's a very important part of their culture and education, and at the same time with their changes

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in their religious practices, many of them they try to to refuse this practice at all. So that's an interesting issue.

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and say the sidelines are working on women in Islamic practices. Because actually, and probably I will. Yeah, I will just go directly to the the first results actually, in these populations.

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In the Caucasus, and it's completely maintained in the European contracts women do not go to a mosque almost there, probably sometimes for a funeral. So, and at the same time, women are the main transmitters of the religious belief and practices for children, so they are completely invisible in this process.

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they do not go to to mosque, and at the same time their role is crucial. So there's a quite an interesting issue. So say it is normally starting this point. So how? How they manage to maintain their properties in the same time not being visible or trying to be visible in a certain way, for example, changing their clothing practices because in the Caucasus most the the majority, they do not.

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for example, put Hijab in the Europe, they start to do it. So they try to to use different kinds of like new

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ways to identify themselves and to show

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so what? And so we we made around 25 interviews at all. So what we can see and we are, we concentrated on several families. So sometimes we work the whole family and the different generations

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inside. So what we can see is that so definitely, it's for the ethnic identity. Even in the young generations there no decline of any part of this. It means that it's very strict, and it's like to many like the self definition, but also, for example, different practices to maintain their homogeneous

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population, for example, with translocal marriages, it means that they marry mostly the people of their ethnicity, but still they are not enough in Europe, so they can, for example, make like trans national marriages, and even export brides from the Caucasus.

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like fiance of both gender. Actually so even men mostly, for in gush, less for Chichen, for example.

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and so the younger generation. They are French citizens, but still they at the same time maintaining

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the most religious and cultural practices. Of their families. And at the same time they currently use Internet. So they they connect to the contemporary French. youth, culture!

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So what we can see. So actually, I am talking at the same time about the religious practices and the identity that the Sufi practices which are actually most spread today. The way to practice Islam in this northern Caucasus.

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They're clearly in decline in Europe, so many of them. they do not practice Sufism anymore even if they did it before, they try to say that actually they never did. So then then, during the interview when you ask in details, you understand. They they did everything they did, Zika. They marvelled it all this with your rituals, but they considered, is it just a like culture, cultural tradition.

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And so most of them, they try to switch to to find a sort of Islamic orthodoxy like without any culture.

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of course, and in their understanding of it's quite hybrid. So they they they try to find this norm. This is Islamic norm. And they use a lot of the Internet, and they mix together different preachers, sermons, advice, and even just their own personal authorities.

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and at the same time. So the the the link to the Russian identity is quite complicated. As I said so from 1 point, Russian language for them is still the language of enemy, and they say it clearly.

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but at the same time, for example, they all often send the children, and actually they're I'm I'm I'm this year, and next year. I'm teaching slatic studies and and News University, Paris 8. And I have many students. From of Chechen origin, which come to chelon Russian to better understand their enemies. language. So they still maintain this. this relationship?

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 and and and so yeah, I will dimension many things. So probably I'll switch directly, because I have only 30 s. So yeah, I switch to the case of transnational funeral, because quite interesting, because they they like

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100% of these people, they send their dead to the Caucasus. They almost all of them. They subscribe to insurances of like their own informalist insurances or Turkish. Actually, I understood that Turkish, they really monopolize this funeral market for these these Muslims, and there is a whole infrastructure dealing with this

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itinerous or the the dead bodies, and so mostly they come from. Oh, sorry I didn't put Turkey there. Yeah, because through Germany or through Turkey.

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And then mostly I go to Azerbaijan.

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yeah, in the South Caucas, as you can see, so I cannot show you.

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And so these it here as they are quite yeah, they are quite similar, actually. And what happens with the ritual? In this case the ritual is fragmentized. It means that the first part is made in France, for example. then, it's possible the Turkish imam can make an a a another part of it, or the repeat the same, and then arriving to

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to the Northern Caucasus, they actually, because they send it by plane to the Azerbaijan, and then There's a urgency car often coming. They they all these are informal practices. They come in to cover the dead. And they're and actually, today it's quite complicated. Because of the war. The board is close between in the dagistan. So they come through, George. It seems so. It's right quite complicated a trip.

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And so there's the last part of the funeral which is made, which is quite interesting. But I'm just for a moment in interviews on that. So and it shows from 1 point it's completely transnationalized. At the same time this idea of space is predominant. So I didn't find how to deal for a moment, or this idea of the the place, which is

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completely crucial. And of course yeah, we could question this transnational parent, because in the imaginary it's they always stay like the the main place to be. Ought to die as, said one of my interviewers. If I leave a Vermeer in Chechnya, I don't care when I'm buried I'm all dead, but according to Chician traditions, your land is where your fathers are burned, so it will be important for my children. Their land will be in Cheshire because I will be buried in. So this idea of

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the future is completely a passion for this. Only only this place. Yeah. So I'm just thinking what to do with that. Thank you. Sorry for this very.

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And

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I mean, I have so many questions for both of you, but

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how we go with time.

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So yeah.

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I will. Should I stop sharing? No, not I. Stop sharing. No. So I just go to this. No, the person will have full control. No.

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Sandra. Oh, Sandra, so really!

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 thank you very much, everybody. The next person that we have is Sandra per Tech

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from the University of Birmingham in the United Kingdom. Her research title is adapted religious copying strategies and effects and asparency, gender-based violence

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for displacement based on your research on Torque.

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The floor is yours. Thank you very much, Sandra. Thank you, William. Can you hear us? Can you? Here as well? I can hear you. Can you hear me like I say, we will have the questions at the end for everybody. Okay, thank you, Sandra.

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Sandra Pertek: Thank you, William. Can you hear me.

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Sandra Pertek: Yes, good afternoon. Good morning. This is my morning. Now for those who attend the previous presentation. The night is over in the Uk, so it's a better time to present.

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Sandra Pertek: and I will be focusing on them on the rediscoping of force. Migrants, survivors of sexual agenda based violence

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Sandra Pertek: as introduced, and I will go straight to the background information.

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Sandra Pertek: How we know what overall we. We are quite well aware. There is lots of studies demonstrating that religion is an important resource in migration, experience, and

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Sandra Pertek: survivors of violence. I like

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Sandra Pertek: draw on their faith to make sense of the experiences and to heal. and in my study to operationalize the region as resilience and and coping resource, I draw on ecological approaches to resilience

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Sandra Pertek: and conservation of resources, vary

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Sandra Pertek: how we show, I adapt to call the conservation of religious resources as will be proven in the experiences of respondents I interviewed, this was

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Sandra Pertek: a lot about the religious resources. Yeah, that's why conserved.

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Sandra Pertek: and I also joined the regist coping very point by paragon. If I'm correct and research evidence in other studies, that's yes. We just coping support healing from sexual violence. As I mentioned

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Sandra Pertek: in general populations.

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Sandra Pertek: So there's lots of lots of evidence with regards to survivors. Hearing in general populations is

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Sandra Pertek: relatively less knowledge about how this manifest in first migration experience, but emerging evidence, and in the last 3 years of all, many more studies appeared in this field.

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Sandra Pertek: The objective of the study was to understand overall study. Because I'm just now today presenting results to this Blue research question on the slide.

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Sandra Pertek: But the overall design of the study which was my doctor I study, was to understand the influences of religion on during the baseline's experience of women across the for the magnetic field for make and journey

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Sandra Pertek: from from displacement to arrival, and to so at different stages of in conflict in countries of transit and places of refuge.

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Sandra Pertek: and the sample guy. The methods I have deployed were mixed

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Sandra Pertek: qualitative interviews and quantitative scales of

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Sandra Pertek: I'll just go briefly to scoping and psychological distress and and psychos to show, because

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Sandra Pertek: and post-traumatic growth. This is a repetition from my previous presentation for those who attended that before. But I need to set out this grounds for others.

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Sandra Pertek: So in our sense, I interviewed 38 people. They were 21 Syrians to Iraqis, and

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Sandra Pertek: 15 African migrants from 10 different nationalities.

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Sandra Pertek: All of them were exposed to war and multiple violence. A half of respondents, respondents disclosed at least by incident of Geneva violence

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Sandra Pertek: and

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Sandra Pertek: the level of psychological distress, as I probably mentioned already, was very high.

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Sandra Pertek: Also, I just need to highlight that the religious religiousity was not a recruitment criteria, but the woman themselves identifies religion as one of them. As the crucial element of the

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Sandra Pertek: gender based violence and first migration experience. They will speak voluntarily about how religion help them to survive their journeys, and how? What's important? Or it continues to play in their life throughout day

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Sandra Pertek: exile, experience.

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Sandra Pertek: I will ask them questions. First ask what helps you to cope with the with your experiences of violence, discrimination, displacement. and then, if woman mentioned faith or region out, call out pro to different questions to understand.

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Sandra Pertek: How does it help How does it help them? Directly? So in based on the analysis, I see that there is this

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Sandra Pertek: continuum of ready to scoping.

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Sandra Pertek: It's it is depending on shifting faith. So

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Sandra Pertek: people would speak about well, they fail going up and down, depending on the experience, but mostly especially all their respondents, will be very firm

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Sandra Pertek: in in keeping this keeping this very strong across the experience.

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Sandra Pertek: But the daily stressors, and especially migrants, migration specific stresses, such as

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Sandra Pertek: lack of housing, like unemployment, like disrupted social connections, and so on. Why this? Why this well influencing them?

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Sandra Pertek: Level of faith, the fluctuation of faith. So in the center is shifting. 5.

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Sandra Pertek: But, woman well, women's buddies, I think they did, and body this conservation of religious resources, which means that they try to preserve

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Sandra Pertek: religious resources that were available to them at a time at the time

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Sandra Pertek: of any life event. So some resources they lost during the journey, such as a connection to they takes networks in countries of every origin that many more lost access to religious scriptures, either in the phone that they were destroyed. that physical copies of it

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Sandra Pertek: many have yours also access to religious books and lessons and all that. But, on the other hand, they spoke about games, gains of religious resources, such as

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Sandra Pertek: strong, more frequent prayers, those in the individual praise

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Sandra Pertek: and more new session network, new religious social networks that had some really just meaning. So, for example, neighbors with home they could pray with who they could celebrate. And we just celebrate that. We just

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Sandra Pertek: that's divorce.

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Sandra Pertek: And that was, yeah, that's that was very interesting. That's the the woman most of when

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Sandra Pertek: lost religious resources in the migration experience. But even more women gained new religious resources.

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Sandra Pertek: and very important finding is that when I spoke about is in non-institutionalized personal, religious, or faith.

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Sandra Pertek: I don't need to personal return, or personal 5. They highlighted the aspect of non-organized region that help them going.

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Sandra Pertek: which probably was the cause. Yeah, on one hand, because of the in migration experience, and, on the other hand, it could be also determined by

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Sandra Pertek: so among the 11 to Laventine survivors, the those from Syria and Iraq, it was culturally.

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Sandra Pertek: I normalize the 2 man with

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Sandra Pertek: They will internalize their religious practices. They would pray mainly at home, but the African migrants into easier. They were very vocal about losing access to religious places, and they wish to have more opportunities to attend places of worship which were very remote in Southern phones and the closest churches where 100 kilometers away.

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Sandra Pertek: Okay, I will go now through

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Sandra Pertek: those specific, adapted religious coping strategies that are resulted, that that is, from conservation of religious resources.

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Sandra Pertek: So there were 3 types that I could identify but one cognitive strategies, those that came out from really just be

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Sandra Pertek: Then the behavioral strategies that work that we're under PIN by religious practices and spiritual or emotional strategies, that these are the ones that came out from spiritual experiences, the metaphysical events that happen to people's lives.

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Sandra Pertek: especially during the journey, the survival that

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Sandra Pertek: a sudden

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Sandra Pertek: gain of strength to swim, to, to run for and walk 4 h. This is what it is about. Okay. So here I'll be going in detail now for each of them that are just strategies so adapted that I call them. Suppose those that related to mine, and thinking they

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Sandra Pertek: a neighbor to woman, to find meaning, reprised, and reconcile their past and build resistance to violence. This was over a a religious, thinking framework that led women to believe in destiny.

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Sandra Pertek: censoring God as a survivor and provider a Saviour. So I think that's entering, got a savior to enable them to survive and become survivors, and to provide for them in in, in unspeakable hardship.

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Sandra Pertek: And they will talk a lot about this, the only help, and they will trust unconditionally in in His mercy. There is those, both the Christian and Muslim respondents. But even Christian respondents will be very even more emphasizing the survival because they were most of them survivors of the

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Sandra Pertek: both cupsiding in cups, both both scopsided in them in the so they would already talk a lot that we just references in the interviews where it's so intense all the time praising God for survival for for and they bring them to the because they witnessed many people dying. So

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Sandra Pertek: So that's one thing. People's internalize like experience. On the other hand, it's really just religious Scriptures used as powerful tools of guidance

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Sandra Pertek: and building, and gaining hope to rebuild their life. So people would draw on their favorite favorite

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Sandra Pertek: passages of Bible or a, as from the current, to

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Sandra Pertek: hold on to it, and to continue my day days and find meaning why this is happening also. Learning from the experience of the profits that's by new. They also they would be reassured that the profits went through it. They can go through that.

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Sandra Pertek: Then speech was tr. This also emerge from negative religious coping, obviously coping. It might be also negative, not just positive. So at times I have respondents lost safe. And to me. The question got about the hardship. They felt that they were abandoned. They also felt guilty, or that they were punished for something, and then

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Sandra Pertek: and then for 11 to 11 time respondents. They use religious tradition and really just a Scripture to appropriate patriarchal religious interpretations that were prevalence in the local communities to envy with mental resistance to genius, violence, using the prophetic tradition and ego Italian religious interpretations that, in brief, and you probably keep reading the quotes the please don't continue leading the post, because I won't be having time to go for them, but they are quite insightful.

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Sandra Pertek: Next the strategy is related to the in. So. But I think that's related to doing early. So the behaviors and rituals. This is about problem. This is about this represents problem focus and practical coping during the religious activities that kept on and come

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Sandra Pertek: backwards against the buffered. They stress service and unable to relieve some of my anxiety. So I want to stress

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Sandra Pertek: so many one juice trans. And the from the prayers. morning players, night players, evening price.

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Sandra Pertek: many different kind of praise voluntary. And how big as we Muslims would play with the I. P. Today, Christians will talk about spring in the morning and night, and something to begin with.

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Sandra Pertek: and then the material provision, praying for protection and Asia provision. So the circumstances of women were reflected in the praise they was often pray for things that were in flexing their daily reality. Like, yeah, because I asked them, what do you pray for? And yeah, then all mine sold closeness and intimate relationships with God.

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Sandra Pertek: yeah. They, for obviously to gain more, more opportunities to enable them to like their lives to be changed.

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Sandra Pertek: Today. Report survivors especially talked and reported abuse only to God those who didn't seek support. They would really rely on the connection of God to change the behaviors of the perpetrators, or to find an exit, so they would often pray in the night press

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Sandra Pertek: like those who are stuck in abusive relationships, they would seek support for that then.

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Sandra Pertek: and so interestingly. My, all.

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Sandra Pertek: all but one. Yeah, this is my sample that all women that were very

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Sandra Pertek: and gauge, you know, into scoping. But only one said that she doesn't use it. So those who did they, first presence and availability of got in their lives and they saw it customer seat. They were

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Sandra Pertek: yeah differently to seeds and context that's and the religious support was very rarely available. There was lack of a spirit worker, only one survivor managed to reach out to us to a faith that Online, who had had to

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Sandra Pertek: move on with her life by understanding that she can get be forgiven, that it was not her fault that she can remarry, and she can.

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Sandra Pertek: Oh, yeah, pray, and all that.

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Sandra Pertek: we, with a guest to spiritual adapt to the religious coping strategies. These are those things that I told you about that happened during the survival, the close to deaf experience and close and survival. So the narrative of survivor, where we in a red framework. Often price expresses of God enabled survival, they yet Owen would associate a survival experience, all need to God.

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Sandra Pertek: and they would also speak that God enhance the inner strength to rescue themselves.

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Sandra Pertek: and they will talk a lot about things and gratitude patients, and hope that they derive from religions, release and practical.

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Sandra Pertek: What are you just experiencing this instance?

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Sandra Pertek: And they also look about long traditional religion, safe healing, that's prayers and recitations of religious scriptures, especially in the Koran, among the Muslim survivors. They'll speak the day. It would make miracles, and they would be here. They physical symptoms would got away

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Sandra Pertek: likewise. Christians also spoke about that in today's Yeah. Okay.

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Sandra Pertek: very briefly, with regards to quantitative evidence, there is lost to, we lost to be said. But the conclusion is that

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Sandra Pertek: yes, all survivors. yes. So right on the positive. I just coping negatively. Just coping was slightly higher among sub-saharan migrants in Tunisia. So that's psychological psychology. But it's just was equally high across the.

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Sandra Pertek: And what is important to highlight here is that positive religious coping did not so did not correlate with psychological distress, meaning that

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Sandra Pertek: using religion to cope did not help people's psychological stress levels like according to statistics. But quality data shows that it did buffer. And it's helpful when emotionally, spiritually, psychologically. So, there is something interesting to explore further, and also the conclusion from this numbers is that the more

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Sandra Pertek: the the more games.

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Sandra Pertek: the more gains in religious resources, the more positive. And I just coping, the the more negative, the more loss, loss, the the higher loss of really discouraged resources, like losing access to churches

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Sandra Pertek: on bridges, Scriptures that were unable to access, like the Bible in there, for example, that tool increase to higher than that. If I just go in this. Yeah, this is probably 2 main

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Sandra Pertek: conclusions from this. So moving forward. And I will be finishing here.

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Sandra Pertek: yeah, all data suggests the mediating role of daily stressors and context that have and that both differently. Just copy the that relate. Yes.

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Sandra Pertek: as enable people to

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Sandra Pertek: develop adaptation strategies to trauma and loss, but did not entail that. And well being.

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Sandra Pertek: And this discussion findings are consistent with why the literature on migrants resilience. But But different to those findings among general population that report that normally it's like what you call high.

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Sandra Pertek: It's different just coping heads people to

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Sandra Pertek: to mediate psychological distress. So this is different among migrant populations, because I think of the level of stresses

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Sandra Pertek: it. This is not the chief. This, then positive

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Sandra Pertek: mental health constructs. Yeah, no. Okay, this thing So the study is this thing in highlighting the space survivors, Regis coping strategies, integrating the mind, but in spirit.

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Sandra Pertek: and we are one of myself in the study, expanding the ecological understanding of resilience to the transcendent syndrome that we need to look at not only individual community society levels, but also

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Sandra Pertek: those

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Sandra Pertek: things that are invisible and transcendent people are relying on those things. And I see of. Yes, there is a relationship between positive I just coping and that I have is complex and coping that's not entailed, but it' again

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Sandra Pertek: and emotional focus. And probably for because coping was also quite there. It is difficulty to separate those zoom, because everything is interdependent.

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Sandra Pertek: and I mean the coping strategies are independent, independent, dependent. They depend a lot on access to religious resources. But people

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Sandra Pertek: build on this bridge was happy to from within, even if the resources are not available. So conclusions. We need to have board the recognition of the region 5. And spirituality in resilience studies, and we to integrate ecological approaches to resilience and have further research into intersectional perspectives on resilience, we

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Sandra Pertek: with India diverse populations with larger samples. Thank you so much for your attention. And I,

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Sandra Pertek: yeah, I look forward to your questions. Thanks.

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Thank you very much, Sandra.

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 so many questions like, I say so.

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Now we have Kenneth

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Canada. You there! Hi! Can I say? A System Professor from the Department of Sociology. Gerontology and Substance Abuse Studies at the University of Central Oklahoma.

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his research describe a little bit of one of the Adidal. How religion may have changed the attitude towards immigrants. in this kind of duality, you know. also. But I would say some of the limitations of the literature that we have in that sense. So he will discuss a little bit now. So Keny, you have 15 min, as everybody else.

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the floor is all yours, and at the end we will do questions for everybody. Okay, thank you very much, Kenneth.

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Kenneth Vaughan: Thank you. Thank you for the introduction. And Hello, everybody good. I suppose this afternoon they're in Australia. It's a a bit past midnight here in Oklahoma. I haven't been feeling well today. So bear with me. And it's my second presentation. But I'm I'm very happy to it. Everybody here will. Yeah, perfect. Okay?

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Kenneth Vaughan: Right? Right? So I'm very pleased to be here. As you said, I'm Kenneth Ray von I'm an assistant professor in the Department of Sociology, gerontology and Substance abuse, but studies at the University of Central Oklahoma en route to Tlu in in the San Antonio. So gain area, which is my hometown. So I think that's like the platinum trophy of Academia right getting a job back home to Long Road. But we got there. So I'm going to review the literature. I I spoke about this yesterday. I I

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Kenneth Vaughan: I can't see anyone, but if anybody was there yesterday I talked about the far right general, and like that area of study, the

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Kenneth Vaughan: a study of how religion shapes attitudes toward refugees, or I'm sorry to immigrants. Forgive me the refugee distinction. We'll have to talk about later, but toward immigrants is a decidedly a mixed field. that, studies tend to

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Kenneth Vaughan: to tend to yield a different results different data sets point in different directions The same kind of data sets in different years will point in different directions as well. Again, something I'm going to talk about. But so I address the state of the of the field, and why religion or secularization might produce a positive attitudes and liberal ideas toward refugees or immigrants. Forgive me and why it might produce negative ideas toward immigrants. So, generally speaking, religion, at least theoretically, has some

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Kenneth Vaughan: aspects to it that we would expect to

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Kenneth Vaughan: positively condition people's minds toward immigrants that there's a lot of research on religiosity and charitability on general, on generous norms, and this may or may not be transferred into political preferences. there are mo many, all of the major world religions and and most of the minor ones I read about. have a doctrine billed into it that you.

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Kenneth Vaughan: E. C.

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Kenneth Vaughan: Nearly all of the major religions have a have stories at their foundations of either the the

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Kenneth Vaughan: the central figure, the central prophet, the incarnate god, the the the chosen community, whoever it is, on a a refugee path or a migrant path escaping danger, or something like that which may, and be within religious adherence Warm thoughts toward refugees. get some margin lessons things such as this nature. I'm gonna go this a little bit quickly.

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Kenneth Vaughan: And we see evidence that religious organizations are often over-represented in not in every country, but in some countries are overrepresented in refugee facilitation efforts 150.

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Kenneth Vaughan: Similarly, on this point. And if you don't like this, I'm going to go to the other side of the coin in a moment. But similarly we might affect, expect religiosity to be associated with generous attitudes toward migrants, because if we were to suppose that secularization would produce the opposite of that, because it is the opposite right? So especially as we're looking at at Europe. And I

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Kenneth Vaughan: I I zoom in and out of Europe, in, in the empirical section of this. but when we're looking at Europe, where secularization, I think, is very clearly happening. and some some excellent panels on that. this past week.

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Kenneth Vaughan: non-religious populations have a very closely looming majority status in many countries, and the so secularization narrative is, I think, empirically verifiable. And it's often covered in popular media in several countries. I know, for like a just recently in in in England, right In the year or 2 coming up to it, there was a BBC. Reporting all 4 report news for a channel for reporting, etc. saying, this is, gonna be the survey that drops and shows that Christians as the minority right like. And so it it's

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Kenneth Vaughan: not just empirically true, but it's also widely known in many of these places. And so attitudes in Europe towards immigration might be negative among non-religious populations, because experimental research shows us that when you say immigrant to somebody in in much of in many European countries, the first person that comes to mind is a Muslim refugee.

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Kenneth Vaughan: And so The the the argument goes that they may be predisposed against immigration, because

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Kenneth Vaughan: that would threaten their looming majority. Status and people tend to overestimate the proportion of migrants that that come. This is the same in in in the United States. You go to border States. I'm I'm originally from Texas. Go to Arizona, California. And you ask people, you know what percentage of the population is an undocumented migrant, and some people overestimate it. Let's see, 2530, 40% ridiculous numbers The politics tend to be over represented as well. You go to a place like Poland? We're we're we're migrants, are not a large

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Kenneth Vaughan: proportion of the population. Yet this absolutely dominates in certain campaigns. generally speaking there.

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Kenneth Vaughan: narratives of secularization have often been associated with modernization progress worth positive words. And there's there's good ways you're speaking to that. On the other hand, stereotypes of people from developing nations, the majority world from and in series of Muslims in general tend to stereotype them as a forgive me, I don't. They back backwards. Savage! These are some of the nasty words that we hear out there, not endorsing that at all. But There could be a narrative that, hey? Like bringing in people from the Muslim majority world could erase our progress. certainly

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Kenneth Vaughan: it there! There's a more recent research that says it could just be like as a religious bias. Right? There was a a study that says, the gap between

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Kenneth Vaughan: the way that some secular populations may view Christian migrants as well, coming from you know, Nigeria or Uganda, or somewhere else they may view them differently than they view native or their own native white Christians in England or Norway, etc.

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Kenneth Vaughan: On the other hand, there are plenty of reasons to expect religion to be in opposition to refugees and migrants. So

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Kenneth Vaughan: for the same kind of group threat model. we might see that Christians who have, who are declining, as in the proportion of of many countries might see another

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Kenneth Vaughan: other religious groups coming in through migration and see their majority status shrinking even more quickly because of that. And again, people tend to overestimate. And there's an empirical research based out of this very popular study by queue Research Center being Christian and Western Europe showed high rates of anti immigrant sentiment among Christians in select countries in Europe and at higher levels of religion, in in more so among practicing Christians even

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Kenneth Vaughan: th. There's often a political threads, and this taps into the geopo political anxieties. Norris and Inglehard. Point out how successful anti immigrant parties have been by tapping into ideas of like a white Christian culture. Religious nationalism being on the rise has been covered in a lot of sessions this week tends to find. And I've argued in previous published work, that anti immigrant sentiment is the most important variable in a

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Kenneth Vaughan: in predicting far right support and democratic deconsolidation, or at least attitudes consistent with that.

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Kenneth Vaughan: And while I may have well, I mentioned religious generosity earlier. There's good research suggesting that at least in places like the United States, where, unfortunately, this research is kind of over represented specifically among what Evangelicals. But some of the evidence we have says There, there is a there is often a disconnect between personal norms, personal values and ethics, and how people would want to see that politic be politically represented. So someone might be willing to house migrants in their home.

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Kenneth Vaughan: And but they would still vote for a big gigantic border wall, And similarly, right, we we could see secularization being associated with sort, real support for migrants and refugees that modernization and secularization

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Kenneth Vaughan: potentially going hand in hand. I know that's been challenged in some panels here this week, and excellent panels with that. And I'm a multiple modernities guy myself. So but this is expect to lead to greater tolerance, right which should be shown toward immigrants.

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Kenneth Vaughan: there are ideas that secularization is supposed to bring it bring about religious indifference. So to the extent that there is a religious factor associated with immigration. And on the global perspective, there's experimental research suggesting that it is always kind of a tree. An active treatment. secularization makes religion as long as it's not hurting anybody inconsequential to these discussions, and which would give them an advantage over religious populations and producing generous attitudes toward immigrants.

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Kenneth Vaughan: so I'm working with the recent World Value Survey European value. Study a joint file I'm looking at. I'll I'll give you some of the the specifics later on, but of religious affiliation and anti-immigrant sentiment I'm running hierarchical linear models here. So I did my test for randomness and variation, and as in which which variables need to be given random slides, etc., during the office. Standard Wang Shan fisher model.

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Kenneth Vaughan: And yeah, let me let me talk about my bit. My variable. So the main one was a single variable. And the data set that asks about anti immigrant sentiment people were asked to to evaluate the impact of immigrants on the development of one's nation. And this has been used in the literature before. I I prefer the European social survey battery of questions. But this is, this will do just fine. I think it's been well vetted.

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Kenneth Vaughan: I I looked at a a Roman Catholics, Protestant orthodox Christians, other Christians, Jewish respondents, Muslims, Buddhist adherence of other religions, and use nuns as a reference category. I I flip those later on for a for a later set of analysis that looked at a religious service attendance confidence in churches. And then I

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Kenneth Vaughan: Aggregated religious affiliation, and some of these other variables to the country level as well. So I'm gonna go over some of my findings here. I mostly have these summarize and bullet points. I do have some select tables and charts don't wanna

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Kenneth Vaughan: and commit, and what do they call it? Death by coefficient, and I wanna be friendly to theoretical and qualitative oriented scholars as well. So looking at the the whole data set of the world value survey Eds, all 82 countries. I believe it was Protestants and Roman Catholics and orthodox Christian. The other question. So every Christian category, at least in the individual level models held more negative evaluations of immigration when compared to the unaffiliated the only group that would seem to be more

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Kenneth Vaughan: Generous in their evaluations of immigration were Jewish respondents. This is interesting because the lat, I published a study using a different data set just a few years ago. And in that data set there was relative parity nuns and the Christian groups especially in Europe, didn't differ at all. but unsurprisingly, Muslims and Hindus and Buddhists were more open to immigration probably being new American group immigrants themselves. we did find some indicators, so the rel. The the literature here tends to.

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Kenneth Vaughan: they often find it just a difference between affiliation and practice. And that's what I found, too, that while just saying I belong to a religious group in the majority group. I break the down by country later on. the majority group, particularly does produce negative attitudes for immigrants, people who practice their churches or have confidence in the churches, which is important, especially for Roman Catholic and Eastern Orthodox. Other

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Kenneth Vaughan: various orthodox Christians forgive me. is associated with more path, positive evaluations. and at higher levels Protestants Andherence of other religions. it seems when they attend church that tends to produce more generous attitudes here.

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Kenneth Vaughan:  when you just 0 in on the European countries present in the European value study you find mostly similar, but some divergent fat findings religious affiliation as a positively associated with anti immigrant and sentiment. So that's greater prejudice for a Protestants and Catholics, but not the other Christian grips, so it's mostly consistent. But some others watch out. not wash it right away for that, anyway. religious affiliation.

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Kenneth Vaughan: is a negatively associated with anti-immigrant sentiment for Muslims, so that starts to make a bit more sense right? Because the the previous sample included Muslim majority countries. But now we're looking at pretty much Christian majority countries where Muslims are the discriminated against immigrant group, the the most the most salient one according to previous research. So being a part of the end group that that kind of makes sense. And, as I mentioned earlier right. Like even some of the advantages religious

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Kenneth Vaughan: people may have in producing positive attitudes. Sometimes that is contingent upon in group membership.

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Kenneth Vaughan: we find evidence of practice here. Religious service attendance leads to. It seems to be associated with a decrease anti-immigrant sentiment. and confidence in the churches is also associated with a decrease, anti-immigrant sentiment. and we see this, a similar findings for Protestants, who tend to grow more liberal, and their perspectives here as they

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Kenneth Vaughan: increase in in practice, and that begins particularly salient at the very highest frequencies of practice, which isn't surprising. Sometimes people break it down by a regular and occasional make sure I'm not missing a chat here. Okay, yeah, it should be fine.

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Kenneth Vaughan: I want to make sure I don't run. Go go on.

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Kenneth Vaughan: no, I like that. That was the individual level right now let's look at a country level characteristics first. To my surprise, because this has been. This is not consistent with a lot of previous research, including the my affirmation study and in sociology of religion. adding country level variation didn't cause things to wash out.

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Kenneth Vaughan: I I don't think it has anything to watch actually. So the individual level finding stayed consistent

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Kenneth Vaughan: I found that national levels of religious service attendance had no effect on how people view, immigrants. So living in a more

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Kenneth Vaughan: heavily practicing country doesn't seem to affect one's attitude toward immigrants. the national percent that is Christian, however, so this would not be practice, but identification. And Muslim does seem to be associated with a lower levels of anti immigrant sentiment, though I should know that these these find these findings were sensitive. And I and I want to run some further tests on those that they depending on what your other covariates are. They tend to go into marginal levels of significance there. So I want to be forthcoming about that

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Kenneth Vaughan: when you break down Christian. So I ran it both ways, just Christian in general or by the nomination. didn't see a lot of differences by denomination, except for I I saw that orthodox countries with higher rates of both of those Christians and had a jet more generous attitudes, which is very, very surprising. I that that's not consistent with previous research. But context is came here as I want to talk about and we saw a higher rates of support for immigrants and muscle majority countries, although there's kind of a surprise coming up there. again, general Christian religiosity.

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Kenneth Vaughan: doesn't seem to condition that. So I I then went and asked, Okay, well, do Christians,

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Kenneth Vaughan: or Muslims, or whatever do they have more or less generous attitudes toward immigrants when they grow or shrink in? in proportion to the to of the country, right, like as Christians are in the majority? Do. They feel kind of more bossy about things, or as they're shrinking in their majority status? Do they feel more threatened right? These sort of questions were on my mind. I found that my consistent with what I was saying earlier. Muslims have more negative evaluations in Muslim majority.

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Kenneth Vaughan: but in in Europe they tend to have more positive evaluations toward migrants, so they tend to be more open where they are.

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Kenneth Vaughan: I'm presuming to commit commiserating with discriminate with migrants who are discriminated against I found that Catholics had a more positive evaluations of migrants in in in countries that were more Catholic, although I think there may be a a reverse correlation there that these are countries that had. Anyway, I'll talk about that momentarily.

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Kenneth Vaughan: However, Protestants grew increasingly more negative in their evaluations of

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Kenneth Vaughan: of of immigrants in more pro Protestant countries, which suggest some sort of in group favoritism, privileging a as as they kind of feel that they're in the minority group majority group and want people out. we didn't find that. yeah, I mentioned this earlier. So I skip that there, th, this is kind of on the side. But the literature suggests that there may be an interesting effect for countries that have Christian democratic parties.

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Kenneth Vaughan: that this may that when so the argument is that when you have far right parties, and they're the only ones trying to appeal to religious votes that Christians and will will be more native as more anti immigrant sentiment, because the only Christian parties are those. But Christian democratic parties are not always this way, and, in fact, sometimes they run in the in the opposite direction.

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Kenneth Vaughan: Contrary kind of contrary to the literature. I I I find some evidence that this is mostly a thing actually in some Latin American Catholic nations that have likewise built a Christian democratic parties there. But I'm not. I'm not super confident, those findings, but it was interesting enough that I wanted to bring it about.

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Kenneth Vaughan: Finally, I I flip the findings here. I'm sorry the the variables here and I put in nuns or the unaffiliated relative to religious scripts. And then I the the world values survey as as they have a question where you can check atheist instead of none. And I want to treat these categories as different and a little peeved that they ask that you you there's the option is specifically a convinced. Atheist. if you're into the philosophy of religion or anything, not every atheist

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Kenneth Vaughan: things of atheism as being something that you're convinced about, right like for me. It's like a default. I just don't have a belief in any gods. But anyway, so just an important caveat. No general pattern. a. The in in terms of like, what countries do. I found consistently that, the unaffiliated and atheists tend to have more liberal attitudes toward immigration than religious people that's totally consistent with what I found. But like Protestants that. Not exactly like process, because it doesn't, and the the signs are all the same. But

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Kenneth Vaughan: rates of secularization tend to buffer against this relationship. So while kind of consistently.

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Kenneth Vaughan: the nuns are are more supportive of immigration. as they grow on the share of the population. That looming majority status. There is some evidence that this is. It's not flipping it, but it's working against What a kind of a progressive advantage there was there looking at the Evs of the European value. Study largely consistent results here. But some differences national rates of Fra ridges. Affiliation likewise didn't

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Kenneth Vaughan: influence general attitudes for immigrants. National rates of attendance also did not do so. So. but attitude toward immigrants

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Kenneth Vaughan: are generally higher in a stronger and higher levels. Sorry in nations with higher levels of institutional confidence in churches which is interesting as well.

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Kenneth Vaughan: attitude. Sort of immigrants we're also found to be more negative here, with some of the indicators of secularization. as as well have somebody. Hi, Kenneth, I'm sorry we run it. You wanna start to wrap it up. You can. Okay, thank you. Sorry. No, no, no problem whatsoever. So I don't know. I last slide here, I guess. Was there maybe got a notification in the chat I didn't see. please forgive me. So

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Kenneth Vaughan: well, let okay, I'm I'm joined it.

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Kenneth Vaughan: not when I think about how to be concise, it actually goes longer. I I I sense that I've actually talked about most of these discussion points, anyway, as I was presenting the results, I don't think there's anything here that's generally missing, so maybe I'll appeal back to this if it comes up in the questions Otherwise, I I do think I've said what the important stuff that I need to say. Thank you. Everyone for your attention and for bearing with me at a at at whatever I'm like at 1230 at night. take care, thank you, Kenneth. Thank you very much.

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maybe this morning we want to open up for questions about

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goes online. They see there is a comment here, let me see what they say.

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fantastic. Thank you. Fantastic. And that, okay, cool. Hey? Everybody is

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okay.

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Any questions about

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the people online, or people are learning something, do we have? It's only ken. Oh, sorry. It's at the end of the day. So everybody having Okay, so I helped you a few comments about things. I mean fewer things. Thank you very much. It's an amazing work, especially because of that breath of this kind of global international

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could make us also think how difficult it is to do research on religion and migration in 2 fields who are shifting. You know we move people are moving, and religious practices are moving.

393
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So a few things about. I mean, I think the big question for everybody. It would be what it that means that like at this, as them we move into the second generation, you know, like in many, many times, it's look like I was focusing on the people on the encounter.

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that is a half sense, because a lot of the tension and the stress is about this kind of encounter with the foreign or things like that. But something interesting will be to understand how migration move beyond

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that individual who just moved and continues in the second generation at least, people may perceive them as a foreigner, even though they are. You know they may have been born in the United, but they see so maybe religion may have been changed about that one. So just a little bit to think about that kind of thing. initial! A few interesting things I think about your presentation is this kind of how the nation is an active player in the imagining

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or the immigrant, you know, and how even our conceptions on nation are not, are very complicated, because, even as we think about secular

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secular do not necessarily mean not the absence of religion, you know, as we have been percolating with those things, you know. A question, maybe, for you to think none as I to answer. But to think about it, maybe. What is the role of cast

398
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this kind of processor of migration. You know we have seen how casts

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sometimes, even among scholarly, have been diluted. As you know, what this did not have a power in the process of migration.

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So I think so that I would say I found very interesting. I need at 1 point I need to continue this kind of a noise, pollution, and the politics of the Indu Forum, because My family is from Costa Rica, and we had the same case.

401
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It was a Catholic nation, a Protestant group. I'm in a nation who is Catholic, and they they call themselves

402
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secular. But in the Constitution, you say, even though everybody is free to practice religion. Catholic is a failed estate, so make it very at your credit state. But at 1 point a Protestant group is a suit. The nation again, services during Holy Holy Week, because it was very loud for them, because at 1 point people have attacked them because they were allowed in the service, so they use the law. So I think what is interesting here is

403
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How low connected, you know, in this kind of The use of legality! And Nikoli Tang's religion. The only thing interesting. Especially because, as you pointed out very well, this Islamophobia context of the politics.

404
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how is maybe tied to modi larger projects which is extended beyond that nation. So it may be thinking that we, as we think about the United, say beyond the United States, how do we need about India beyond the nation estate that it move on to the T. Rents of the leaders, Christine.

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And it's simply because you 2 have this kind of feminist component, I would say I, including including Sandra. So I think so. That would be very interesting.

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the connection between attending masks.

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You know the perpetuation of faith. You know how the you know the notion that the Muslim women are the one responsible for sharing the service hybrid and not attending service. So the question will be.

408
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how where do they get in discount connection? I mean, if they have access to some kind of online services?

409
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also because you talk a lot about the intake transnational exporting of brides, you know. So you bring into. There is a very interesting book in the United States

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about a capital, the capitalism of Bright, you know, that is interesting, this transnational funeral, and exceptional. I think this is something very interesting, because

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I mean that notion that capitalism also have been able to capitalize, you know. Immobilizing. Bodies! In the way that Your religion do not end with your body ends, you know it continues the practices, you know. So I find it very interesting. The mobilization about it also in terms of

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how religion have allowed people to be flexible, you know, half a half a a a person when the back, you know, when the person is dying in one place I have somebody else waiting, you know, in the airp hole, going with you to die playing or being the wedding. So I find it very interesting, because with my mind we were stuck, my mom, that catalyt. But at 1 point we asked, Man, where do you want to be buried? You die.

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See how, when I go to Costa Rica, I said, Mom, but you, our sister, do not have the commentation. She will not be able to piece it, as she said. Oh, she should better make papers before that. So it's so interesting because you give you a stress on my sister sometimes she had no control in terms of practices. So for them.

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Sandra, we saw you in the previous presentation. You know. I'm very interesting.

415
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I would say

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not just about the moving or by or people, but also the moving. objects, you know. Some research that we had done is what kind of religious object people carry with them, you know like, for from some Catholic moving from the United States makes it again. I say, we can see

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carrying groceries occurring book prayers.

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And then the question is, who is producing these objects? So we have been found that the State have some kind of investment in the production of some of the allergies to secure the perpetuation of religious across religious State line.

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I'm Kenneth for you. I I will continue to give you some material. I feel some interesting questions as we have been discussing in the comforting is, the secularity do not necessarily means the absence of religion. You know that there is other forms of secularity. So just because a nation defined, they said, secular.

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You know the United States say that they're secular, but it's very much Christian, you know. So so this kind of question about secularity attendance practice attendance, you know you use a category attendance.

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I'm practicing at 2 very different things. Somebody may never attempt services, but very much defined itself as cultural muscling, or cultural, Christian or Kuta Catholic. Another thing that you should be thinking about it is that in Latin American

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the concept of Christian is not the same that we use in the United States.

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 Erez agmoni, there is by basically in Latin America you have Catholic as one category, and Christians as the other. So, even though we understand Catholics as a type of Christians, is in not the same way that we understand in Latin America. So that will create a lot of unsettling because we translate the material one.

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It means that there is probably there is the fee, the efficiency in how we have understood this kind of things, so that would make your life very difficult. So I'm so sorry. But just to let you know that. but I will send you some material to help in that sense so overall. Thank you very much. I don't know if anybody want to respond to that question, or maybe

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talk among each other.

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My answer is, please connect with each other, and we will help you have something you want to come here. Oh, I don't know if we have a microphone right there, so we can move the microphone right there so we can move the microphone to you. 200.

427
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How about that?

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So one

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so? just I want to bring this. information that the the to go beyond the eurocentric definition of Secularism in India, the post-colonian nation. India defined Secularism. Not as the absolute separation of state and religion.

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but as a you know equal respect for all regions, and there are scholars like Ashishnandi and or others

431
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who analyze this now, which is the Nero V. And post Colonial Indian State formation. Just a 2 questions out of curiosity to Christina. That is a that's a very interesting phenomenon about being buried in your own ancestral land. So my question is, the relatives also move with the deceased person

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to that, say Chechnya, or that region from Germany or France

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or it would be only the deceased body which it goes there to be buried. And that other question for Kenneth that was, I did not understand about

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that groups which have more. Did he say trust or faith in the church system? So how? How was it defined? I did not, and there was an interesting category about people who had more.

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more. I can't remember the exact word, but it's an interesting thing. So I wanted to know. What does it mean?

436
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Having more trust in church system or something? I mean, I I think there is a difference between being religious and having more something like that. So I just wanted to know. Thank you very much. Thank you.

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Kennedy. You want to go. Oh, oh, Christina, you you want to go at this.

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Sorry, Kennedy, at the same time. And all your questions. So, yeah, indeed, this case of transnational during it's going to be interesting. I will present a bit more details in the conference at the conference in Taiwan. yeah, Taiwan, next week on sociology of religion.

439
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I'll give you some more. It. It's all it's come with you. So to answer your question. No, actually they, it's very complicated. Because Actually, according to the Muslim ritual, it can be done. It should be done very quickly, like immediately on in 24 h.

440
01:39:13.490 --> 01:39:42.150
Ideally, that's why all the process. It's real, very quick, and normally, there are already some family there. So normally, yeah, no, they do not go. And only this is this assurance, it's Turkish assurance. When you talk about insurance. If there is actually companies when you can buy insurance so they can accelerate the process in 24, because it's expensive. If you die today in holidays. And yes, yeah, thank you. So these are companies

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which organize this burial. They have everything which is necessary and the documents everything. But at the same time they're they they connected to inch. It's a private insurance. And the these people leave pay for them. So they are 2 yeah, separate things. But they're completely subscribed to this commercial transnational bearing.

442
01:40:07.400 --> 01:40:14.929
 And as for the marriages actually no, no, no. So your question was.

443
01:40:14.990 --> 01:40:31.410
yeah. So the is the for marriages. They know any interest, but still there, just these are informal connections of finding through different mediums. the the good wife or or husband sometimes.

444
01:40:31.410 --> 01:40:45.230
So they work normally through friends. And yeah, so and for Internet, a lot, actually. But there's yeah, it's a very special thing, because these are populations which practice also the kidnapping of brides.

445
01:40:45.850 --> 01:41:09.759
And so in Europe it's not practice. And there's sort of replacement on this kidneck. There's the whole kidnapping thing. Actually, which is, I think is real. Yeah, yeah, yeah. Yeah. And the Caucasus? Yes. But also it can arrange kidnapping kidnapping. So it depends. Yeah. So the bride can be also, you know, aware that she will be, and even give her so. And all these practices

446
01:41:09.760 --> 01:41:22.439
in the migrant situation they are. But these are not Islamic practices. Okay, but they. They are also linked to it because they are always a Muslim marriage at the same time. So the imams are opposed to these practices.

447
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and they're probably sort of re symbolic replacing on it, etc. So this is so. The American have been transnational as well, or they need to be in the same place the so normally they organize a marriage in in, in the, in their city of the the the, the, the, the, the, the, the, the, the, the the the, the, the, the the the fiance, the the man. Yeah. So this bride is is coming. But they are.

448
01:41:45.480 --> 01:42:12.469
It's very. It's we we talk about Chechens only, and English. It's a very specific relationship to marriage, because actually, especially for English, they, the husband and husband, will never see the family or the bride. So it's very another thing that's only for churches. But it doesn't work for other vacations. So yeah, yeah. So let's stop here because it. Thank you. So now, maybe, Kenneth, do you want to say something?

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Kenneth Vaughan: Sure. Sure. I believe I was asked about the the variable confidence in churches. So it's a very quick item in the world. Values survey at European European value study, where they basically ask people how much faith or sorry, how much confidence do you have in various institutions? And one of those in the list is in the churches.

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Kenneth Vaughan: and so the significance of this. it's gonna vary between religious denominations, as it was mentioned earlier, right? Like like Protestants, Catholic, orthodox, and various types of orthodox don't necessarily view these things all the same. I I think, where it could be particularly relevant right now is

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Kenneth Vaughan: for example, the Catholic Church right? And and so the authority of of the church is I mean, if you if you go by the the catechism. It it's not up for debate, right? But of course

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Kenneth Vaughan: we we talk about lived religion and how people understand their religion is, you know, very different. Right? I I had an experience, and I have a lot of respect for the institution. But it just funny where 2 people had talked to me about the Roman Catholic Church. They were both Catholic, and they told me about like the unity right like this is amazing that we have this one institution where we're all together, and it goes all the way back to Jesus, to Peter, to Pope Francis himself.

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Kenneth Vaughan: And then one of them. Later I I saw my social media posted, how he was excited that Pope Francis was coming to Philadelphia, and how like the the ground would be holy, and the other person said, like Pope Francis, is this liberal Marxist anti Pope, and we better hope he never speaks ex cathedral, or he'll ruin the authority of the Church right. But in principle this is supposed to be a trust for the institution, and while Pope Francis, speaking about like immigration, and he's a generally offering kind of progressive ideas here and

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Kenneth Vaughan:  I know he's recently gone the other way with certain comments and sexuality. But if You're Catholic, and you have confidence in the Catholic Church. You have confidence in the office of Pope right now, when he says, Hey, we should be nice to refugees. We should be nice to immigrants. You probably take him seriously if, your various

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Kenneth Vaughan: National Orthodox Church says the same thing, or something different it it it could pull you in the the same or in opposite direction. it could also speak to local communities. in previous surveys it was more relevant to abuse scandals within the churches when those were I. They never stop, unfortunately, but they've been more timely and more in the news at certain times, and others so

456
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Kenneth Vaughan: common thing here there's not a one size fits all answer, but I hope that gives you a a general feel for the sort of things that can tap into.

457
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you know. just a little comment. Listen to you both talking about

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the state intervention, you know with this community. It's a very important, because one of my colleagues is doing research on demands in the United States. And something that is happening. Very interesting is that in the United States? you know, there is limitation about visa for the individuals to be there. There is a category for religious visa.

459
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but it's very restricted, and one of the things that we had discovered it happened first with I mean with Jews. Then the Catholic Church a little bit, and now with Muslim is that they they had this kind of notion that they want to have American-born religious leaders

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with the idea that if they were born in the nation, as you Americans, they will have a more, a high level, or affiliation, or solidarity, or or or ties with the State, because at 1 point they were worries. For example, first with Jews, that the individual were the the person was foreign, and will mobilize individuals, you know with the Catholic Church. The ganglia do not have the many vocations.

461
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And they need to bring people right to bring Mexicans or Latin Americans that they may mobilize people. One of the things that they did is that they bring in Filipinos, who speak a little bit of Spanish, but also so it create this kind of little dropter, and with Muslim. What is interesting is that the State, especially after September eleventh, is very much about controlling

462
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who is leading, because their imagination about terrorists and things like that. So what they start to do in the State is this notion of promoting the creation of version of seminaries.

463
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4 imams who are in the United States for the United States. And we are seeing that one, as a part of this canvas, pension policies or control of religion, you know. So as you guys are doing research, we really, we group to have mobilized somewhere else. It may really interesting because you have a community so specific of, you know the cactuses and things that it will be intend to see. Stay, intervention, not only

464
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in terms of the regulation obese and something, but also who is able to be leaders of these communities, you know, because if Canada understand the kind of complexity of

465
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the Indian diaspora intang of religion, what it that means to bring somebody who may be a little from a body, I mean, for a particular policy or the other, you know. So just now, I don't say you need to do research in that one, but just to be a little bit cautious about who are leading some of those communities that are made allowed to say, Yes, we can do this this service

466
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for the barrier, but the audience, who may say not, you know, because different nation may have different understanding of that one. So, anyhow.

467
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thank you very much. Please keep in contact. You guys have my information. All all the people like Paololytesia. please like I would say before list you said id you these venue to keep in touch to support each other to exchange resources information as we try to help each other to move forward. Okay, thank you very much. Thank you. For your part.