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So.

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I hope everyone is awake because we are about to embark on an international journey. It's not

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right.

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so let's rewind the clock a bit. About back in 2,016,

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I just returned from France after completing my Phd.

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Now, my daughter, barely it is old.

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had a very simple question to answer. Where would you like to live, darling.

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she replied, always decisively. France.

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when asked why, she would reply, because Pakistan is dirty and smelly.

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Those words were kicked out of a journey.

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Now picture me and my wife to well educated adults.

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humbled by the piercing honesty of 80 year old.

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I remember my wife. who is currently busy in handling the for back in Pakistan. while I'm here in lovely Melbourne. saying to me, Imran. we need to clean up our act.

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Now, ladies and gentlemen.

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anyone who is married here has watched enough. Sitcoms knows that when your spouse uses your first name in a conversation things just get real.

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So the core of our project, faith-based, affirmative action

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for environmental conservation emerged from this heartfelt concern. After all, we were 2 sociologists

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with a predicament that the sociological in nature.

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in a society over a part of.

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So let me walk you through the environmental thriller we found ourselves in.

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as you know, that the rapid industrialization, deforestation, climate change impacts

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and our prime suspect based management issues. So you could say, Pakistan was stating

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in its own version of avengers and game.

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except there was no island coming to save the day.

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So

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the only way to this endgame was through sustainable development.

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and we all love the UN's Sdgs. A list of 17 promises that have potential to turn us all into the superheroes. providing us

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with the ultimate tools to save the word. And what was our tool of choice? Faith?

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Why, faith.

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you may ask. Well imagine

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being in a country with one of the largest Muslim populations in the world. now combine that with the religious teachings that could possibly guide the environmental conservation.

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It's like giving the batman the right gadgets.

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So these were the context, and which we try to explore within the Pakistani society.

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So now let me introduce you to our Project area.

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our beloved Baraku, the perfect candidate for this faith-based mission.

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So here we are. It's the geographic location of Baraco. If you know about a little bit about Islamabad, it's just adjacent to the Islamabad.

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I'm sorry if it is loading. Yes.

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I don't know. Maybe it's

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okay.

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Right?

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Thank you.

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So if you can see that this is the aerial imagery of Baraco in 2,004, and you, you can find a lot of green spaces here.

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and in comparison to that, this is the baraco in 2,022.

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So a lot of population, but less and less green areas.

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So for this

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we also covered the Varaco, that how it looked like before the intervention.

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So these are the pictures that

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would reflect that you know how

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my daughter conceived it. As you know, dirty and smelly area of Barako.

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So these are the open, dumping sides. People have been throwing the garbage outside the homes, and they were burning it.

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So we adopted the 4 phase research based intervention strategy. In order to tackle this issue. Our phase. One was to conduct a cap survey, to understand the community perspective and knowledge gap. And then we develop the tailored community intervention, including the categorized solid waste and conducting the awareness, campaigns and tailing workshops, and in the phase 3.

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At at the moment we are working on the phase 3. So implementing the interventions and collaborations between the local municipality and private waste management partners. And then at the fifth 4, we are going to assess the outcomes and evaluation of the project success.

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So, coming to our first phase where we collected the data for our cap survey.

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you know.

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we all love the statistics and quantitative figures because they are just like universal emojis.

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So as you can see here that

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our initial hypothesis that what was actually leading people for a voluntary action.

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whether it's their level of education, whether the gender differences are important or it's the level of income.

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or if it is a beliefs.

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So we try to make different correlations. With these different variables

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and based on these correlations, we came to know that you know the cleanliness or the willingness to be part of the awareness of the Cleanliness campaign was positively but weakly correlated with the education

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and income, however.

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it was strongly correlated with the belief system.

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so perhaps at the Number 5, you would see that belief in Hades. It's the sayings of Prophet Piece we upon him. It's perhaps you know that in Islam we have the teachings of Quran, and then the teachings of ads. So people were more

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kind of believers in the teachings of a prophet, peace be upon him, and we correlated that the more they were the believer of that Hades, they were the Hades, that cleanliness is half of the faith.

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So those people who were having this belief that yes, we do believe, and we are willing to act accordingly. So they were more likely to engage in the clearly less campaign.

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So this is the model that we reflected in our quantitative statistics, that in the model one you would find that there is a stronger correlation between the faith and the cleanliness.

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and then, on the second phase, at the phase of intervention, we adopted this 5, our integrated solid waste management strategy, where we persuaded people for first to refuse, then to reduce and reuse and repurpose, and finally we persuaded them for the recycling.

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So the pictures that you are going to see now are our victories, each snapshot a testament to the community learning to become the guardians of their environment. So it's like the group project that everyone actually played their their role.

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So in these pictures, you're going to see that how using the faith, we engage the community, we actually help them to learn about the environment and not only to learn about the environment, but they were actually, they were the real participants of that cleanliness campaign.

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So these community meetings were held in the mosque.

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People were, you know, actively participating in those meetings.

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It's only based on the fact that we just

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urge them to based on the based on the faith that since it's their religious obligation to become part of the cleanliness, so that's why they were engaged.

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So these were the pumflies were used, and you can see on the right side. Maybe I don't know. Perhaps you can understand or not. But at Thehuru Shathro Liman it means that cleanliness is half of the faith.

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So these were the community mobilization activities that were conducted in the project area.

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Every person begin to participate actively

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since they realized that it's our religious obligation to keep our environment clean.

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These are the, you know, the community mobilization activities.

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We went door to door and we persuaded people

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 to become part of our training camps.

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So these were the training camps

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that we organized in the project area to help people to recycle, reuse, and repurpose the household items.

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So these were their training camps, where, you know, including women and children, they actively participated in these training campaigns.

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I mean, initially, honestly speaking, were not easy to persuade people to send their, you know, women and children in such trainings, however, only based on the faith that they had. They had the belief that since this is our religious obligation, so we need to do something for that.

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These were the school children who actually participated in these trainings.

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and the result was the model streets.

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the by the model streets. We meant to say that people actively participated in the cleanliness. So they cleaned their streets, they decorated their streets in a way that they, those streets, looked

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completely different than what. where the previous scenes were

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to these were Hmm.

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The reusable items which we installed by.

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you know, by decorating them in the project area.

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So what were the achievements?

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So it was, you know, a kind of unexpected, exciting.

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and leaving you wanting more.

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The cleaner neighborhoods, active concern about the waste management, and you know, women and children taking the front seat and religious leaders, the becoming the our very own environmental superheroes.

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So as

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so the use of religious teachings to instill the environmental responsibility, and we had the association of waste management with the religious duty, and then the active participation in the waste management and training activities

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and installation of these recycling beans which were produced by the community members themselves.

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empowerment of women and children through their active participation, and the influence of these faith leaders, who were even willing to

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to talk about the cleanliness in the

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A Friday salmon.

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So the next phase of our project.

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our ambitious plan is to start a door-to-door way, speaking, using the environment friendly and culturally iconic. Richer carts, you know, because the streets are too narrow for the garbage trucks.

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So it is. The culture meets conservation mash up over there. So we we have designed different trainings to educate people about the segregation segregation of the waste into the organic and non-organic categories. With these new color-coded waste bags which will be provided to them by the project team.

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as we discovered through the survey that almost 60% of the waste is food, and we are aiming to convert this food into the organic composed.

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So in a sense, we are not only cleaning up, but also creating a circular economy. Over there. Our real life conversion of trash into cash.

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So here is where you come in. We are also looking for the partners in this mission.

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Partners who share our vision for a cleaner and greener word, and who are ready to roll up their sleeves and dive in

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whether it is through intellectual collaboration or the willingness to learn and adapt our model to your communities, you are welcome to join us.

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So remember, we started with only 1,000 households in a small corner of Pakistan. But imagine the possibilities! If we could scale this up, every home could become the conservation station and every resident a green warrior.

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So finally, I would like to say, a big Thank you and thank you to Fatmagina Women University and Hcc. Pakistan and the World Bank for their financial support. The participants and supporters of the research. And you

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thank you, all of you.

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you, for your excellent presentation. Let's go to the next one, which is a remote one.

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Oh, so I need to help.

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 our next presenter is Senator Johnson.

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is that right, San? It?

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Prof Zanetta Jansen: Can you share your Good morning. Yes, that's right.

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Okay, okay.

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I'll let you know when you have 5 min to. Okay

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to finish. Okay, I've warned you. Okay, thank you. Okay, thanks. I'm just trying to get the presentation in

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Prof Zanetta Jansen:  screen.

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Thank you.

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Is it my.

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Prof Zanetta Jansen: sorry? Just give me a second?

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Prof Zanetta Jansen: Yeah, yeah, I yeah. I'm just trying to do the there we go.

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Prof Zanetta Jansen: Can you see the screen? All right.

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Prof Zanetta Jansen: Good morning, everyone, and I'm Zaneta from Pretoria, South Africa, the University of South Africa. So my! The title of my presentation is religion at the center of the environmental movement.

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Prof Zanetta Jansen: no doubt to see climate change.

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Prof Zanetta Jansen: And sorry. I'm just wondering if I can ask the technical team to to remove me to remove the side.

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Prof Zanetta Jansen: It's blocking my presentation so I can't actually read my screen.

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Prof Zanetta Jansen: How do I get rid of the I'm I'm seeing myself, basically.

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if you can to more. And then you can hide your video panel that might fix it

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Prof Zanetta Jansen: all right. Thank you. That's Danish. Thank you so much. Sorry about this. So my presentation is religion at the center of the environmental movement. No, daughter. C.

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Prof Zanetta Jansen: Climate change and social justice. A case study.  The last 2 decades have seen an increasing concern and intense vocalization among various environmental groups

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Prof Zanetta Jansen: and green movements of critical climate changes, wreaking havoc, you know, in all parts of the globe.

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Prof Zanetta Jansen: thought to be historically uncontrolled and unregulated actions of humans and largely economic in nature. economic, referring to over-production and overconsumption

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Prof Zanetta Jansen: and other fossil fuel producing processes.

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Prof Zanetta Jansen: So this paper advances a case study from among these voices. from which has also emerged a steady and globally outspoken core religious sector

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Prof Zanetta Jansen: of not just climate enthusiasts, but persons of face acting for the protection of the environment. including significant clerical leaders, faith-based organizations, and religious laid people or people of faith.

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Prof Zanetta Jansen: So I just wanted to add in the footnote here to say that

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Prof Zanetta Jansen: as a disclaimer, the purpose of my paper is not to advocate for any religion or religious beliefs. It is simply a descriptive presentation of factual events

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Prof Zanetta Jansen: and documents that advocate for environmentally away and globally economic, sorry, global, economic, lifestyle changes that seek to save the planet.

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Prof Zanetta Jansen: Earth and ultimately preserve all live forms.

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Prof Zanetta Jansen: It. It is case in its own religious terms, that I will need to make reference to for the purposes of my presentation, such as ecological conversion and integral and authentic human ecology.

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Prof Zanetta Jansen: So the paper dves into the significance and growing relevance of organized religion around the environmental issues, offering a case study of the Lodatae movement

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Prof Zanetta Jansen: that the the, the Dartesy Movement champions, the key Papal document of Pope Francis.

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Prof Zanetta Jansen: which is an encyclical or a littered address to the Roman Catholic Church, but is also an invitation to the entire human world.

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Prof Zanetta Jansen: and it's referred to as load to see on the care of our common home.

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Prof Zanetta Jansen: The phrase that are to see is in Italian, but encyclicals are generally written in Latin. and perhaps this is the first departure point from the traditional list of the Catholic Church.

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Prof Zanetta Jansen: and it translates as praise be to you in English. It is, in fact, the opening remarks in the in cyclical of Pope Francis, a prayer taken from the meditations of the saints and Francis of the CC.

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Prof Zanetta Jansen: And in full Loadato. See me, Senora, which means praise to you, my lord.

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Prof Zanetta Jansen: and he's usual with an In, and, as his usual, as an encyclical, it takes this opening phrase as the title of the Encyclical.

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Prof Zanetta Jansen: The message of Lodasha C. Encyclical is case in an ethical, moral, and religious approach. its moral thrust, terminology and argument is rooted in Catholic social teaching

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Prof Zanetta Jansen: and thinking. and the message of the document itself embraces a clear and thought-provoking, scientific, social, ecological, and the faith-

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Prof Zanetta Jansen: intersectional framing.

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Prof Zanetta Jansen: So it crosses over from Catholic social teaching into ecological and scientific thought

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Prof Zanetta Jansen: just to quote the great philosophical think and theologian, the Catholic priests, and Thomas Aquinas, he pointed out to the existence of humans as a paradox.

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Prof Zanetta Jansen: that as rational animals. We are the only species that straddles the divide between matter and spirit.

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Prof Zanetta Jansen: We do not just inhabit the material world, we interpret it. The span order within it, and derive meaning from it.

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Prof Zanetta Jansen: and act decisively upon it.

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Prof Zanetta Jansen: And so there is a huge responsibility that actually supposedly falls on the shoulders of humankind.

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Prof Zanetta Jansen: Again, of Another famous quote, words aptly spoken by the Reverend Dr. Bob

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Prof Zanetta Jansen: reads, the paradox of our time in history is that we have taller buildings, but shorter tempers. Why, the 3 ways but narrow viewpoints we spend more, but have less, we buy more, but in joyless.

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Prof Zanetta Jansen: And so it goes on.

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Prof Zanetta Jansen: and the whole idea. And I I think we all familiar with this saying, but the whole idea is that the paradox of the humans position in the world.

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Prof Zanetta Jansen: So moving back to the encyclical as a faith-based or religious document that crosses over into the social, ecological domain

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Prof Zanetta Jansen: and in cyclical. Just to to give some background, is a formalized and extended long list, written by the leader of the Catholic Church, who is the Pope. and addressed to his bishops worldwide, who are the so called pastures the shepherds of an estimated 1.3 billion Catholics around the world.

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Prof Zanetta Jansen: But it is equally addressed to all people around the world, people of good will. As stated by the Pope in the encyclical.

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Prof Zanetta Jansen: it talks in the opening chapter, one about the global environment, environmental deterioration.

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Prof Zanetta Jansen: That's chapter one, line 34. And as such it is addressed to every living person on the planet to enter into a dialogue about

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Prof Zanetta Jansen: our common home, which is taken as subtitle from the Encyclical. the encyclical itself, as already mentioned, he escaped in the doctrine doctrine of Catholic social teaching, and this means 2 things.

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Prof Zanetta Jansen: First, it has context and continuity, deriving from previous paper letters or encyclicals.

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Prof Zanetta Jansen: stick in the the term castle.

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Prof Zanetta Jansen: actually means universal. and it is of significance based on the low data. C message. embracing scientific fact, moral reason and normative behavior

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Prof Zanetta Jansen: towards life in general and towards the planet.

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Prof Zanetta Jansen: So just looking at the first point

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Prof Zanetta Jansen: of consistency and continuity. So Pope Francis draws on several of his predecessors. Letters

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Prof Zanetta Jansen: sorry. Just ignore the numbering the numbering is really chapter one, line 18, of the Encyclical. So he draws on Pop, saying, John the twenty-third, who in he's in cyclical P. Him in Terrace 1,971 offered a proposal for peace and human conduct.

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Prof Zanetta Jansen:  He also drew on Paul Paul, the force who referred to the ecological concern as a tragic consequence of unchecked human activity.

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Prof Zanetta Jansen: and that in cyclical. Recently, in this, in 1,964. And again he draws on the encyclical

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Prof Zanetta Jansen: by he's he's a recent predecessor.

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Prof Zanetta Jansen: who talks about an ecological catastrophe under the effect of explosion of industrial civilization, the and stresses, the urgent need for a radical change in conduct of humanity and for authentic, social, and moral progress.

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Prof Zanetta Jansen: just also another reference from that in cyclical, that if it's to protect and improve the world as a you seen as a call of for for profound changes in lifestyle.

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Prof Zanetta Jansen: models of production and consumption and the establishment.

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Prof Zanetta Jansen: Sorry I just lost my place.

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Prof Zanetta Jansen: Well, that was cut off there, but an establishment of an ecological conversion, or a call to to ecological conversion.

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Prof Zanetta Jansen: So Pope Francis states that authentic human development has a moral character.

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Prof Zanetta Jansen: and again, his predecessor, Benedict, the 16, spoke about eliminating structural causes of the dysfunctions of the world economy.

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Prof Zanetta Jansen: correcting models of growth which have proved incapable of ensuring respect for the environment unquote.

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Prof Zanetta Jansen: and Benedict was cautioning about, overcoming our inherent, human-natured selfishness and greed and unbridled sense of freedom and control over nature and the environment which in recent decades has led to natural disasters.

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Prof Zanetta Jansen: So clearly the encyclicals have crossed over in terms of a faith-based approach

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Prof Zanetta Jansen: to social, ecological, and economic impacts in in in the world.

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Prof Zanetta Jansen: So that was just some background to the encyclical and the relevance of it to the actual case study, which is the Lodata C movement.

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Prof Zanetta Jansen: The led to see movement adopted as its guiding principle, that the encyclical

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Prof Zanetta Jansen: as a call to action based on Catholic social teaching which is concerned with human dignity, the common good in society and the protection of the environment in which we as humans live. So that's the basis of

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Prof Zanetta Jansen: that approach and it is interspersed with the always underlying themes of justice and peace

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Prof Zanetta Jansen: so relevant to the low datasy movement and the low data ck for our common home in cyclical is an ecumenical approach

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Prof Zanetta Jansen: which is open to all religions that are dedicated to the protection of the environment, and not only to, you know Christian faiths.

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Prof Zanetta Jansen: it has a universal theme of respect for all life forms, including nature, animals, plants, and the earth itself. as well as human life.

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Prof Zanetta Jansen: So by the actions, Lord, art to see movement seeks to promote a globally relevant environmentally conscious space

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Prof Zanetta Jansen: where the care of creation is an embrace of faith in meeting and mitigating climate change by raising awareness and promoting lifestyle changes.

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Prof Zanetta Jansen: that is.

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Prof Zanetta Jansen: lifestyle changes of less over production, cancelling of fossil fuel, carbon production processes, recycling and saving and saving on the principle of needs rather than once. So these are just some of the basic tenets of the movement.

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Prof Zanetta Jansen: The literacy movement was the Brainchild of the Brainchild of Thomas in Sua. It is a non-profit environmental activist plastic organization that began as the global Catholic climate movement in January, the twentieth 15. He's quite recent.

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Prof Zanetta Jansen: It is a coalition of faith-based Catholic, environmental and climate justice groups that launched in the Philippines. and it quickly spreads throughout Europe, the Americas Ocean of Asia and Africa.

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Prof Zanetta Jansen: and its membership therefore, grew exponentially

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Prof Zanetta Jansen: due to group rather than individual affiliations. So part of the strategy used to advance the message of ecological conversion.

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Prof Zanetta Jansen: An environmental justice is the 5 5 to 6 weeks free online training, which is referred to as the Lord Artisty Animators Training course.

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Prof Zanetta Jansen: And it's offered by the movement at the end of which the participants produce a capstone project of action towards climate change and mitigation, and is and they are rewarded with a certificate of participation and completion.

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Prof Zanetta Jansen: So the the idea is to raise conscious awareness of the situation, the conditions in each person's local environment. and now I think towards the end of the presentation, I'll give some sort of show intel picture of that

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Prof Zanetta Jansen: and then to also initiate real changes in behavior or behavioral changes towards

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Prof Zanetta Jansen:  what is called ecological conversion or conscious awareness of the environment.

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Prof Zanetta Jansen: So while the animators course does, does maintain a Catholic teaching about nature, the environment and humanity in relation to nature. It is based also on the the various things, such as Saint Francis of the

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Prof Zanetta Jansen: and the C. Judge at principal, or promulgation of some Ignatius of A. And in latter days Saint Pope John Paul the second.

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Prof Zanetta Jansen: So while it does the thrust is from a Catholic teaching perspective.

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Prof Zanetta Jansen: it's main focus or folk. I is educational.

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Prof Zanetta Jansen:  sorry as an educational program is scientific, educational, moralistic, and normative.

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Prof Zanetta Jansen: So there is an intersection there between faith.

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Prof Zanetta Jansen: religion and you know, non-religious educational teachings.

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Prof Zanetta Jansen: This is also because it's ideals are based on scientific judgments and facts. to do with climate change and understanding its role in global warming.

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Prof Zanetta Jansen: together with the economy and human behavior.

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Prof Zanetta Jansen: So just in terms of points of of of in summary. the low, do you see? Movement takes its key and guiding principles from the litter, the encyclical

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Prof Zanetta Jansen: subtitle. We choose K for our common home.

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Prof Zanetta Jansen: and this becomes its determining mission.

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Prof Zanetta Jansen: It is based on Catholic social teaching which promotes human dignity, social justice, internal human development among other things, but promotes an ecumenical charism which, in other words, means it opens all people of good will in preserving life and saving the planet.

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Prof Zanetta Jansen: and invitations have been extended outwardly. to other faith, groups or other religions. it is an intersection of religion and face with science, scientific facts, ecological awareness and activism

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Prof Zanetta Jansen: for environmental education and behavior changes.

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Prof Zanetta Jansen: and to date. Since 2,015, it has attracted over 1,000 Catholic organizations globally that have undertaken the lodatassy animators training

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Prof Zanetta Jansen: to be made aware of faith impacting social and environmental concerns, and also as a call to behavioral changes starting in the home and working outwardly.

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Prof Zanetta Jansen: So just a quick presentation of some of the the photographs. So at the root of it at the root of the movement is a concern for the environment and the unbridled human actions and responses to over production and over consumption, which is impacting the world, obviously in the in a negative way.

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Prof Zanetta Jansen: resulting in climate change.

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Prof Zanetta Jansen: and one of the local groups. one of the local groups that have become a chapter of the low do to see movement is the South African movement.

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Prof Zanetta Jansen: which has committed towards behavioral changes, such as offering a weekly podcast radio,

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Prof Zanetta Jansen: radio program

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Prof Zanetta Jansen: which educates which seeks to educate people listening in or tuning in and these are not necessarily religious people as well.

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Prof Zanetta Jansen: Then it's also translated the legacy movement, animators training as translated into local people.

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Prof Zanetta Jansen: you know, doing whatever they can in a small way, in their own environment. So in their own local local districts.

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Prof Zanetta Jansen: So we can see a clean up. Yeah, that is going on in one of the local churches. And we. if you think about this being multiplied globally on a global scale, this kind of behavioral change.

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Prof Zanetta Jansen: it seeks to ensure some kind of positive change towards, you know, contributing to positive changes towards the environmental. And this is part of the ecological conversion.

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Prof Zanetta Jansen: And then drawing from the message of Saint Francis of the CC. Who said, Start by doing what he is necessary?

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Prof Zanetta Jansen: then, what is possible. And suddenly you are doing the impossible. So the idea is a reversal of the impact of you know, a pollution, and so on.

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Prof Zanetta Jansen: to ensure that the environment we, you know, we we we

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Prof Zanetta Jansen: can I down on the environmental disasters that are taking place. And these are just some more pictures of the local Cape Town based. the. So the membership of the Theodoscopy movement in South Africa is

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Prof Zanetta Jansen: provincial meaning. It's in different regions. And this one is from Ketone. The previous one was in Rustenburg and I'm based in Pretoria. So

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Prof Zanetta Jansen: it's basically catching. It's catching fire. If I could say that.

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Prof Zanetta Jansen: So that's the end of my presentation. Thank you very much for your attention.

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Thank you so much for your presentation. Now we need to

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invite a patria when vas Borsena, I hope I pronounce well, domain

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to to the

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okay.

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 there.

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the that that some point. You're not only the

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so here. Yes, I'm from the Philippines, and my topic is Philippine-based la, to see champions versus poverty and climate emergency. And I think it is. How do I move this

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it is sorry to repeat. Okay, there.

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So I think it is very timely that we are discussing climate emergency in Melbourne. Why? Because the first.

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citizens or activists who use the term were in Melbourne way back in 2,009. There's the photo there. That's the apple float photo. And then it's it's used as a powerful, compelling, rallying call. And then Oxford Dictionary chose climate emergency as the word of the year. In 2,019. There's the definition, I will not go into it already. You know it already.

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I go fast. I have many slides. And then later in Aa, okay? And then even Pope Francis declared the climate emergency during that event in 2,019 with the investors, the oil companies. And that's that's in a way. This paragraph already explains the the cry of the earth and cry of the for what's the connection between climate change and poverty?

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So meaning it's the poor who is most affected, and thank you. To Professor Jansen we explain a lot of the principles and theoretical, so I don't need to go into that. Okay? And then during one

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forum here in this room, someone asks in the zoom, where do we find the where? It's the source of hope. So I said, My paper will answer that in a way it's a contribution, and timely the the theme of the loud that this week is hope for the earth for humanity. So there! And I just wanted the disclosure. I presented this paper. But the first paper I just focus on 3 priests. Next one, I focus on the green bishops this time.

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I I selected. So it's a mix. We'll try. Okay, so this research project, which I call out that to see solid. I research in the Philippines.

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aims to find out how relevant is this encyclical and how has it influenced different groups? Okay, in addition, this paper highlights selected la, that to see Chomp. And so I've been inspired by the encyclical, resulting and generating bolder environmental enthusiasm or promoting ecological citizenship, by integrating

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mit Ctl and care for creation with their pastoral duties addressing climate, emergency or supporting environmental social movements. Okay, that's the aim. We're not yet done. The second part of you have to, and we just give you selections 250

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mit. Ctl, and hey, this is the flow of the paper. Today I I with the introduction rationale, the research, methodology, scope, and limitations, I'll give a free allow that to see history preiminari findings which includes the influences 150,

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some facilitating and hindering factors, and some green victories and games, and then empathy of emerging conclusions. Okay, the Philippines, of course, you know it. We call it a paradise. It it's switched by the biodiversity. However, it is a plundered paradise, as indicated by many various negative impact on indigenous people. Small farmers, fisher folks and other vulnerable sectors, and no take note. Our country

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rank number one as the most prone country in the globe. Just recently 20,002, then most risks

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growing countries in terms of the 6 assassar. It's okay in terms of the methodology, the usual review of literature, key environment. So Fgd participant observation, as if I might add instead, engage field work.

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Hey? I explain. And then, during the pandemic, I had to do online. This is the Cb secretariat key person for the other one with the 2 bishops that's unfilled work before the pandemic. So engage field work. Father Alijo use this term by making feel break itself as time and a space infrastructure for people's assessment and empowerment, for example. And I was doing research well when you'd be interviewed on TV, or you go to the sanitars. Whatever you give a thought or Hey, you help!

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Let me just give another disclosure. Yes.

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my paper is part of a bigger study with an American Jesuit, Father Michael Agriardo. So it's covered in 5 countries. But I'm just giving a snapshot a day. Okay, so pre-load that to see history. there, we're saying that

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the path to religious environmentalism began with social advocacy. There's Jpic, you know that in in every country

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our every religious congregation had to set up their Jp. IC. Commitron.

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So this association forms is important channels for teams derived from liberation. Theology which first emerge in Latin America. So in the Philippine National context, the the Church is very active against the Marcus regime. Unfortunately, I should know the sun is our president now. Sorry that's a commercial or an in there there. So anyway. there! So we have the social action center

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there and then. There's the Cbc in NASA that months the entire social actor centers in different parts of the Philippines, and then for 3 decades the Cbcp. Said that they have manifested ecological commitment, and because the first, I am proud to say that the first

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conference of bishops who release a statement on the environment is from the Philippines and the Pope code that this in Laoda to see there what is happening to our beautiful Lander. The other papers then stop shops there. These are some comments, you know, by social scientists engage with different groups. okay, church responses are wanting, hardly reaching the grassroots

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next. Father Shawn Macdonald, who was one of the inspirations or guitars of loud that we see, observed the church activist prioritized social justice agenda to such an extent that they close over the environment. Okay, another green priest based in Menden. Now said, there's a need for theology and theological formation of religious

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to be updated. Okay, 5 years ago, okay. And then, as we know for Francis, Professor Johnson already explained a lot about this. Okay, I'll skip this.

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And then this is the goal of this study. I repeat, the relevant reception proxies. Okay, preliminary findings go.

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I hope I can do this in 5 min. So I can move on to the next. Okay, I transferred the initial influences of the La that to see on religious environmentalism into 3 first, collective pronouncements, second, organizational structures, and 3, what I call praxis or concrete options. Okay, the first one are the public statements.

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organizational structures within the church or new organizations. And then the concrete options are the what Our Speaker from Pakistan has showed some of the practice, the ways of being environment friendly. Yeah. Okay. For the collective pronouncement. Many statements there. Example there, but the 2 most important one. And there's a Cbcp. President holding there.

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It's still Gccm. At that time Thomas, in Soa, went to the Philippines. Professor Johnson mentioned that him. Okay, so this is a very important pastory letter. Look at the term climate emergency is written there here. Okay, there's another.

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After a letter that came out just last year. Okay. The bishops were not contented. Still one more and use a term climate, emergency and many more concrete recommendations.

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Okay?

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And then there are many statements from different bishops and art diocese binaria statements that goes called power plants, written mining companies. Yeah, they are. Yeah. So mining. And they are quoting out that you see.

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okay and press releases and got press conferences. For example, in this, this is the new Bishop assigned to the Cbc. P. He's the chair of that commission.

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Cbcp. NASA, Bishop Bag of Foro. Challenge President Duterte to walk the talk.

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especially in relation to concerning call generated power. Okay? And then, as what we see, this statements, this principles expouse by the Cbcp followed by the Cbcp NASA. This is the new director at the one on the what my side this.

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the other one is a father, Tony la Biao. There is translated into organizational structures. Okay, example, Cbc's NASA's updated distress to prioritize loud out to C, they create a regional economic eco convergence hub.

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And then there was a consultation. They're very important before they made the pastoral letter they gathered key civil society leaders. So in a way, we were able to influence the statement, okay, although I was not present at the time I was with Esa next Newly formed Cbcp. In per commission on that to see National that the C. Program ecology desk to be set up.

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E. C.

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This is an inter-commissioned Cbcp church, but there is a lay. There is a lay network there. It's Gcc. And Phillipinas connecting it with the Gcc. And and connected with the Gcc. And global. But this was rebranded into the La, that to see movement. Filipinas. Okay, this is an example of

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Archdiocese of Sebu. He may he this The the, the, the kind art diocese! Archbishopala! Palma created a diocese on level environmental concern there, Casse.

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But he was not content with that, he ordered. That parish ecological ministries will be done in this entire diocese. Okay? So Next Philippine basis. Efforts also to you go into interreligious dialogues about the environment. And then, third, this is the famous. Another famous is the president of Cbcp. Now, Bishop Andbodavid.

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yeah. And there. So there are many ways that they respond, many networks to it. There. Next.

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okay, what are the facilitating factors? This is. This is my, take, some bishops really have the orientation skills and passion for social development and social justice. Okay, next. And then some Philippine based environmental priests collaborate closely with some bishops and Csos. Father Eduardi Guest was the Cbcp NASA secret that he's very green. He won the Award for an environment global award. So he's very instrumental in

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the pastoral letters and in the making the structures in the the Cdcp National La to C program. They are hindering factors. Some bishops and priests prefer to keep silent or quiet, because certain benefactors, one

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are coming from the extractive industries. So there next some important gains and victories. Yeah, okay. Demonstrated that they can become a stronger for us to contend with the

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convergence of the Cbcp. The priest, the bishops, and the civil society.

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Okay, for example, here are some of our games wins there. There's the one of my favorite green Bishop, Bishop Almanans, and they won against the cold fired power plant. So the Governor declared. The province called 3,

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and then there, there are other gains next here, very important also our Department of Energy

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had them more. decided on a moratorium for their approval of new green cold plants.

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Next, yeah, the the back out, the plants backed out next. This is very important.

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The campaign for divestment

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on investment in dirty and extracted industries all support scored a few significant victories, together with other members of the withdraw from coal network, leaving loud that to see Philippines another organization inspired by Lao to see and partners influence a few Philippine banks and other financial institutions to announce plans for cold divestment and development of alternative portfolio.

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I will not go into detail. I just want to show you this is proof. These are the bounds, and these are their pronouncement. For example, take one Vpi, although it's kind of disappointing 0 whole exposure by 2,037. It's a bit long, I mean, I wish we could

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influence them to do better. Okay, next.

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And also I'm important. Even the Catholic institutions divested. Imagine the the the diocese of Manila and an investment in mining. So they pulled out, okay, so very clear. This was influenced by La with that to see another important development was the campaign for the rights of nature.

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This was launched in 2,008, but then the movement was form or launched in 2,019. So these are the conveners. These are the the Convenor groups. the Major, one of the Secretariat is the Philippine, Mr. Your partnership

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program, and then the Cbcp. NASA is there? Okay, I'll almost done the right of nature. Bill was filed in Congress. There's my there's my fellow Athenian, Senator Dyson tiveros as champion. Next, this is also very important. Philippines is a trailblazer in leading the greening of the church worthwhile.

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A few environmental Filipino environmentalists play important rules at the global arena no less than Cardinal Tagli is already in the Vatican. Okay, next, this is also a very good example. Leaving Laodatusi, Philippines is one of the 22 members of the Laodatusi Action Platform Global Student Board at the Vatican.

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So there and then, this organization is also very active in global and regional events related to the the Cope 27, and Chatterer there

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next the La, that to see goals, the Filipinos, I'm proud to say, were the ones that designed the the logo there. Okay, so almost done. Catholic religious personnel have played many roles in society, from liturgy to medical care, to education. Now in the Philippines, an increasing number of priests and sisters are known as environmental activists.

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This paper narrated the pathways for integration of environmental activism in the Cbcp. And some bishops, as well as some civil society organizations for many religious personnel in the Philippines. The pathway to religious environmentalism began with social advocacy.

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The papal encyclical audacity deepened the commitment of some bishops and some Csos to respond to the cry of the earth, and the cry of the poor. Laodatusi also paved the way for institutionalizing more strategic measures geared towards screening the church at various levels in the wake of Lauda, to see the active cooperation between the Catholic Church and the environmental Csos in the Philippines has deepened

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other sectors of, so the civil society recognize the importance of involving the Church allowed them to convene the networks or movements head the Secretariat, we its operation project implementation. On

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next. On the other hand, the Church also realized the importance of joining with the civil society to create a stronger force. So, for example, one Bishop, Bishop, piping you said, I lend my voice because I know it will help like they know they're aware of that.

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Okay. next, this is in Palaw, and there's my project. Coordinator, principal investigator, Father Michael.

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next the church leaders and church affiliated groups also recognize opinions of academics and credible scientific studies as basis for their positions and the issues and weapons in the campaign and legal action and lobbying. Just a little explanation. The photo, I am there. There is my chair of bring research, my organization, Father Robert, trace the running priest. We filed a case to save the trees in a green court there.

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there! And this is another challenge. I think we need to engage more in the electoral agenda. We were able to come up with a collective statement.

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Really attacking the development paradigm, the neoliberal paradigm. Very concrete recommendations. However, it was kind of a bit late. Already, I mean, we were not really able to go down to the different communities.

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Yeah, anyway, there. So some local government and national officials recognize that the church is a force to reckon with.

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Okay, the effective and creative integration of environmental activism in the lives of the Philippine-based Catholic leaders and mission of religious lay groups suggest.

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But accomplishment may have implications for the future of the Catholic community

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worldwide they are. So that's it. How will I? Yeah, thank you so much

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is to.

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but she's not.

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Why don't you just go sit there, however, if we see there, they can appear in the video, so I don't know if you want to sit here?

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The

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for for the

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I know we are pretty few.

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but I really want to make this a very conversational. so we can have our life around people. Yeah. So please

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ask questions. And then

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I do, you guys answer.

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okay? So request the first question.

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oh, yeah, yeah, really. Well, please. A

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oh, okay, hello. I'm Jonathan. I'm based at Kajabata University in Indonesia. and I wanted to Ask a kind of question to both of you, and maybe you can also bring in

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Professor Jansen, possibly.

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this is kind of to to both of you, because I I really liked that both of your presentations. You're you're you're presenting them as a

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engaged academics. So you're doing research. But you're also involved in activism at the same time. So I wanted to ask you to if you could reflect a little bit more about the I think particularly for your presentation about the wider context of what other, what other activities are happening around waste management in your in your area? And how does your project fit in with those other

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other activities? Because you described a lot about the problem and a lot about your approach to the solution, but interested to know about which other groups are working on it and how they kind of work. Because, yeah, solving the whole waste management problem. For Pakistan is a lot for anyone, anyone when, no matter how motivated you are for one 1 one organization to do so and for Gwen, if you could also talk a bit about what kind of

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Maybe some of the the challenges within the church of people who may not. You mentioned briefly about that some people didn't want to join the statement because of their connection with extractive industries. But what kind of responses or difficulties there are? in promoting the message within within the church, and you know how you engage with those and then this is where it could maybe bring in Professor Jansen. And looking at this to see movement, I just wondered if

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if she could comment about. Maybe after hearing Gwen's presentation about maybe how the the work of let us see in Philippines might differ from other contexts, because it looks like she looked at more broadly at other contexts beyond just the Philippines. So maybe just a bit of what the activities look like in other contexts, and how they compare to the Philippines. So sorry for the long set of questions. But thank you.

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You.

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Yeah. See here.

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thank you for such a question question.

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I mean, if we talk about this project, and particularly about the project area

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as you know, people are putting a lot of hopes on the governments, and particularly on the local governments. Unfortunately, the area which I we are having this project in

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there is no mechanism of waste collection in that area

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being managed by the local government. No mechanism at all. Unfortunately.

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Yes, there there are the private contractors who are collecting the fee on the monthly basis. But you know, people people prefer not to pay them the fee.

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and rather they are trying to dump their waste just outside the homes, and they are trying to get rid of that by burning the waste.

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And for because, you know, it's it's a kind of it's more like they are.

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They do not see the potential consequences of their actions.

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and we had to make them realize that how important that is for your future donations, because it's not only your social responsibility. But also it's your religious obligation. Now, you need to have a cleaner and greener environment for that.

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So I mean, honestly speaking, the people were less active and less winning for such a wall interaction if we approach them as a so-called through the circular mechanisms.

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and they were less willing for the volunteerism, however, when we engaged the religion, and we particularly when we engaged the mosque, so they were more and more active, and more and more willing for the volunteer volunteers, because there was a motive behind that then, but they were considering the fact that it will be rewarded might not be divided in this live, but it will be certainly divided in the life here. After that, you know.

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I don't know whether I

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okay. Thank you.

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Thank you to Dr. John Smith for attending and raising the questions. Happily, he's doing lots of work on religion and environment. So maybe next time we'll have that

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suggested that collaboration already any you about it. I would like to repeat you. I wanted to also talk more about that a little, but it's good that your days at those. So what I call it. I wasn't thought of coin the term solidarity research, but solidarity research is. But you just don't get the data right about it, but rather you immers your sale.

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Maybe not every time. You're not a friendliner, but a little support, for example.

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for example, that one in Pala one. The threat was that that beautiful island, you know they call it a paradise, will be divided into 3,

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and then, when I was there, oh, go in! The Senate will both admit to radio like that or C, you please help us. Okay, then, please be interviewed on the local TV about it. Okay? And then give a talk. We have a formula that see. So I join, and then I have to cut my trip to go to the the center car, so ask them to let the lobbyists so that you like that so, and then engage field work and coined by Father Albert Kasina. You're kind of involved.

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It's very meaningful, and I find it. It's difficult also sometimes.

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 the difficulty! Sometimes, for example.

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some would not understand that I'm doing engaged research. But some. There were some people who expect. Now you just

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get the data, do it if it's finished, but it's difficult, because I'm our Ngo is also a member of different networks. I didn't explain, for example, the rights of nature. They would ask me to join. Okay, join. We signed. Actually, I forgot to mention, you know, speaking of climate, emergency, 160 organization already signed the Climate Emergency Declaration in the Philippines.

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mit Ctl. And including one Government Agency, the commission and human. Right? So, yeah, but there is an advantage to being doing engaged research, because I can easily get data 150,

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just, for example. While preparing for this talk I have some information, but I needed the latest one, so one Cso. Immediately gave me the. I got reports, but the entire. I will report, okay? And then, so it's easy. And then I attend. So I can get information like that. So there now, the challenges in the Philippine context. First, I think

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not all the religious. And but now there's a growing number of civil society who already understand it. That's why I joined the movement. As a sociologist I quit the development framework, but it's a neoliber. It's a flawed framework. So I joined the Philipp making of the Philippine development agenda for under 2 presidencies to put the environment on the top agenda.

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so there so, but now, unfortunately, with the new President, and even under the Duterte.

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but almost some of our major gains are being crumbled. Nuclear might be set up. There's a big bam.

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I I just so I showed you the positive but negative. I I didn't. I'm already elaborate on it. So there. So that's the main problem, the development paradigm. And then this government of Marcos and

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I didn't mention the term by mention it in my ad representation. It's a Populist authoritarian regime. So that's that's 2,

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and then another in terms of the church. Sometimes we feel we're appending the online events. Okay, we're happy within the rally. But sometimes I feel, are we preaching to the same choir, the same people? So far we're just a few. So we need to expand coverage. We need to recruit more

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the turnout of the election where they remember.

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as you know, we were able to house the dictate our markets. But now it's on one. It just shows you that

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that's my recommendation. Go back to the basics, do more grassroots organizing like what you're doing, going to the communities organizing racing consciousness. And then the Cpc. To admit that just when I was preparing 2 weeks ago. How many are the echoes? I just forget the number. But yeah, yeah, but the ecology desk in the parishes and in the diocese are only one less than 50, so that needs to be done

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there. So in summary grassroots, organizing grassroots formation.

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let's see. Thank you.

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So.

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Professor Johnson, can you share your wisdom with us.

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Prof Zanetta Jansen: yes, no, thanks very much. I just want to pick up from we, you know, Gwyn, lift off first of all, just a few points. that there's a lot of overlap between. you know, Grin's presentation as well as our colleague from on on on the case case in Pakistan

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Prof Zanetta Jansen: in terms of you know, the behavioral shifts that need to take place in our societies.

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Prof Zanetta Jansen: So that's the one thing. So it's behavioral shifts and and behaviors that have been in place for centuries. if we think about the industrialization process having started in in in the 17 hundreds

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Prof Zanetta Jansen: And then,

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Prof Zanetta Jansen: yeah, I'm sorry. I just lost my train of thought. But it's providentially, in a way that's the largest see movement actually began in the Philippines, because I think it also began in that year 2,015, that was launched in 2,015, when one of the I think that you know, the Philippines has been

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Prof Zanetta Jansen: hit by typhoons repeatedly. and

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Prof Zanetta Jansen: A large part of you know what we didn't bring into the discussion is the impact and effect of climate change, which is basically associated with global warming.

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Prof Zanetta Jansen: So that's where the signs of everything comes in. But So the legacy movement, you know as well as what's going on in the Philippines. The Philippines is far, far, far more ahead.

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Prof Zanetta Jansen: in terms of behavioral and attitudinal changes towards global warming.

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Prof Zanetta Jansen: and I think it's because, you know, facing so much of disasters over the years

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Prof Zanetta Jansen: has sensitized, you know. you know people they as well to to to to engaging in these and engaging governments, engaging the private sector, and so on.

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Prof Zanetta Jansen: And it's very unfortunate that that kind of behavior is taking. you know, it's very, very slow to take place in other areas like in South Africa.

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Prof Zanetta Jansen:  You know, we also beginning to feel the effect. An impact of of climate change is just recently we had an earthquake in Johannesburg which measured 4.8 2,

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Prof Zanetta Jansen: which was like the first in our entire history.

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Prof Zanetta Jansen: people are very slow. People on the ground are very slow to catch up on. You know, the links between what's going on in the environment and of our behaviors are basic behaviors. you know, pollution.

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Prof Zanetta Jansen: also, you know big business and private businesses.

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Prof Zanetta Jansen: over production over consumption, and so on, and things like that. So I think all 3 papers are advocating for changes in behavior and attitudes towards you know the environment?

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Prof Zanetta Jansen: and then, on the other hand, logar to see as a I mean, it's a face face-based organization.

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Prof Zanetta Jansen: But what it's promoting is what's being discussed at? You know the cop cop 15 cop, 17 cop, 26 more and more recently. so these governments come together. They make promises, you know, about

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Prof Zanetta Jansen: what radical change needs to take place in each of our societies, and then they go away, and it's just business as usual.

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Prof Zanetta Jansen: So I think the Philippines is one example of where there's you know, a a combined effort.

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Prof Zanetta Jansen: a combined consentization of government, of the private sector as well as the church.

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Prof Zanetta Jansen: to to try and make good on reversing the fix and the impact of climate change. yeah, I think I'll leave it there. Thank you.

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You. Any other comments.

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The fortune

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from you to your copy centers, any

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reflection? Thought.

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yeah.

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I guess

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just so. I mean, just so. Just to one general comment or observation, I would say that

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all the presenters have very eloquently reflected that how faith is important, but

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we generally see in a broader secular framework that sociology is unfortunately confined in the, you know, dark ghettos of secularization in a way that

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we usually do not come out of that and try to think the other ways, particularly people's indigenous life ideologies through which they can make very meaningful changes. So we need to think in those particular perspectives, and particularly the faith based perspectives as well. Not only this environmental problem, or in in general sense. Other problems can also be reflected through these frameworks.

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One example that I would like to, although it's not related to the environment. But, however, we are also currently working in the issue on the issue of road safety in Pakistan as well. So where we

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tried almost everything. Honestly speaking, however, it it becomes very difficult to persuade people for the meaningful, you know. Change.

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however, when it comes to religion, people tend to listen to those you know warning signs like, I was surprised to hear, you know, one of the mosque imams saying that.

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violating the rule, the road safety rules is not only a crime, but it is also a sin.

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So you know, when people are being, you know, taught in such a way that, okay, if you are violating these rules, it means that you are not only becoming a deviant in this word, but maybe you have to pay for this, for in the life here after as well, so I think that is, you know, having a more powerful impact on the people's lives as compared to you know, we are just trying to.

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We can confine ourselves merely on the, you know, secular grounds. So that's my observation.

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I was thinking about when we talk about faith-based intervention strategies. I'm thinking about what could be the possible dropbox of involving like religious communities or the possible challenges and and how to mitigate imminent. And I was specifically thinking about like in religious context, and especially, I know about the project little bit from Pakistan. like having funding from an extended organization.

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You can go to these imams and talk to them. And they, okay, they say, Okay, we we are volunteering. But what about when they're coming to know about some funding associate with with the project? Could they create some possible problem, or like raising? Ipose, like we are manipulated in some way because they are getting money for this project, and that's why they're involving us and kind of manipulating the religion for their own purposes. Or was there any challenges, or how you see these possibilities.

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Well, that's very interesting, because initially, we were definitely being

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observed by them. through the skeptical gaze. And people were looking at us with the skepticism that perhaps they have some other vested interest for which they are trying to intervene in the society or in the community.

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However, it's it was not a, you know, very easy task, as reflected in these features. It took us a very long time. It's been 2 years that we are into the community, and we are working with them initially. We had to win their, you know, in their trust, because, Honestly speaking, there were some organizations who,

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who endeavoured to come into the community previously, and they did have some bitter experiences with those organizations, because they reflected, such practices, where they just serve their purpose and just vanished away. So these were, you know, the greater challenges, more importantly, that how we

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would be able to win the trust of the community. And this was you know, it took us a very long time to become part of the community, and one of the advantages that we had was that since we were living in that community we were. Our house was over there, and you know people knew us that we are the part of the community, so that made us

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to be out of that to win their trust in a relatively, you know, easier way.

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Another thing

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that I would like to say about the people of faith is that it's not very easy to convince them to become part of such campaigns.

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However, when When they heard about our projects intended. Objectives when they saw us, that we are actually actively working, you know, it's

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it's very. It's rather unthinkable in our community, like Pakistan, that people of such

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high caliber, who are having, you know, good positions in the University, and they are coming into these dirty streets, and they are practically engaging themselves into. You know, these cleanliness campaigns. So it had a, you know, very persuasive effect on them that if these people can come to our streets to clean these to clean these, why not we? So these were the techniques where we bought some success.

435
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You want to comment on that.

436
01:15:29.550 --> 01:15:30.580
So

437
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yes, I want to see something to Professor Johnson. But

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you said something which I am reminded about something he said something about. I had people in the Academy, the university going, and I I wasn't able to stress that. My, I'm a matter that any of the Manila University wants to be known as allow that to say University, there's a goal. So they their steps. So I I do not. I do not know yet, but they are really exact plans. Yet, although there, just to say that it's also good to

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yeah to to get custody by the university, your grade, you sort of created in terms of obligation and teaching. But the community aspect. I hope the universities will give more weight to that, so that teachers and us grad students will get engaged. And

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there's another panel for that about climate change. And they're next Professor Johnson. Can you hear me? she's she stress about the importance of behavior in lifestyle. I was just one to add the at that, to see it's not only stressing behavior and lifestyle, but actually, it's both structure and lifestyle. So both, I think, for change to happen that has to be both

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next. Professor Johnson, I think you need to check. I am not sure about your information that the Gcc. And International was launched in the Philippines. I I only heard that from you, so I will check that out where you got it, and I will also conquer with Tom in so about it. I know him a little. Yeah, he's been to the Philippines, but when he went there it wasn't a launching of the law that

442
01:17:08.920 --> 01:17:37.000
I think I have. I'm not sure if you I'm not sure if it was there when the Pope Francis came. So we need to check that out. It might be confusing, because if there was the signature campaign of Gcc. And the number, most number of signatures came from the Philippines, so I don't know if it got confused then, but Just to add also some of our at least 2 Filipinos are in the board of the now that to see movement international, okay? And the next.

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01:17:37.380 --> 01:17:55.299
my question to Professor Johnson is, what is your priority in terms of your case study? Is it study in loud Dotc movement, the global? Or is it loud that the C movement Africa? And if you are studying the International. Are you already in touch with

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the outgoing executive director, Tom in Soa or the Board? Are they aware of your study?

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Or if I'd like to see more. If I'd I'd like to see or hear you more, or maybe we can have another panel or a conference on base. So this is where there' be a plug in a suggestion to see more of that that. You see.

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I'm not sure if you're focusing on entire Africa or South Africa, or whatever. That's it. Thank you.

447
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So amazing.

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Prof Zanetta Jansen: Now, can I answer the question

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Prof Zanetta Jansen: right? Great thanks. Thank you. Gwen. I'd like for you to check out that. Yes, Thomas in in in the Philippines at the time in the Pope, was visiting in 2,015. And

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Prof Zanetta Jansen: you know

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Prof Zanetta Jansen: the yeah. The action rolled over from that meeting.

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Prof Zanetta Jansen: That's a took took shape and took form. But just to answer your question,

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Prof Zanetta Jansen: so my! My paper is actually to to reflect

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Prof Zanetta Jansen: on how face

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Prof Zanetta Jansen: more and more is inter is is interfacing with. And

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Prof Zanetta Jansen: you know, crossing over into areas that were, you know. I think the previous person who here spoke about a secularization, that sociology is a secular discipline.

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Prof Zanetta Jansen:  and I mean, if we trace the roots of it. It's philosophical, thought, and thinking most of. It's it's founding, you know, persons were people of faith, and that's kind of It's it's kind of a paradox.

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Prof Zanetta Jansen: but my paper was to reflect on how. there's this interfacing of face and secularization. in order to

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Prof Zanetta Jansen: you to to to produce results in behavioral changes, and even in supporting structures, as you say, as you rightly say. Because now the ad to see movement, which is an organization.

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Prof Zanetta Jansen: is a face-based organization in its own right. But at the same time it's also a social movement. It's also an environmental movement.

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Prof Zanetta Jansen: So my paper was really to reflect on the spaces that we inhabit are not as you know, self contained as we'd like to think

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Prof Zanetta Jansen: so. Sociology may be a secular discipline. But There's a lot of overlaps with what is happening? in terms of the importance of preserving the environment.

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Prof Zanetta Jansen: in in in the various faiths, you know, in the various different phase groups, as we also had from you know the speakers speaking on Pakistan.

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So

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Prof Zanetta Jansen: And and because this is obviously you know it, it, we, we, we, we one planet, I mean, the planet Earth is one planet and everything impacts every everybody else. So

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Prof Zanetta Jansen: even though you know, like tsunami is happening in one place, they impact places far, far from where you know, like the earthquake may have taken place.

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Prof Zanetta Jansen: So The paper was really just to reflect on how faith encroaches upon and intersects with science and secularization. If that makes any sense. And you and I'm using as a

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Prof Zanetta Jansen: a case study.

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Prof Zanetta Jansen: because they have. They have you know, organized on a very large scale. Now you can see that the impact as

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Prof Zanetta Jansen: they have chat what they call chapters, which are basically members or membership groups as far as the Americas ocean in Asia.

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Prof Zanetta Jansen: in India,

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Prof Zanetta Jansen: and all over the world, basically. And Europe as well.

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Yeah, please.

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as anat. How are you? this is. Bro. I

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I could, my Jesse.

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you' for my colleague, anyway.

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Now

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as Anita. this is I,

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anyway? thank you. Yeah.

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I came in when you when your presentation was on so I wasn't here at the very start. So I wanted to find out.

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Is this movement? confined to the Catholic Church, exclusive in South Africa or Is it also available for the

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people to join in other cities as well, because I haven't seen it in this London where I live.

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Prof Zanetta Jansen: Yeah, thanks very much for that, Ike. nice to see you. Great seeing you. no. So the the movement is actually it started by Thomas in Sioux, who is actually in Argentine, a Argentinian living in Boston, and now living in Rome. so it's quite a. It's quite a international organization.

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Prof Zanetta Jansen: one can actually Google as well. But there is a training that takes place that's free of. You know, it's it's a free online training that's offered.

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Prof Zanetta Jansen: which has scientists. And you know, professionals from various backgrounds that present the the course that runs over 5, 6 weeks. and that's called the animators training

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Prof Zanetta Jansen: and So it's not confined to you know, so confined to the Catholic Church as such. It's it's only that the the moral teaching of is is steeped in Catholic social teaching

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Prof Zanetta Jansen: and Catholic social teaching is just a way of saying that.

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Prof Zanetta Jansen:  it it it brings together issues of justice and peace. you know, human solidarity. and you know, careful, careful.

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Prof Zanetta Jansen: the environment and care for one's fellow

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Prof Zanetta Jansen: human human being.

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Prof Zanetta Jansen: So even though it's steeped in Catholic social teachings. that Catholic social teaching is actually a universal. a principle and idea that he's embraced across all religions.

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Prof Zanetta Jansen: as also the speaker on Pakistan was was hinting at. You know that you know the Imam quoting me is the imam. So if you want to get involved, and if you're interested in this to see movement, it offers an animators. Training

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Prof Zanetta Jansen: and animators are basically people who decide to become ecologically conscious and ecologically away of how our behavior impacts the social environment in our immediate places, of of of of living.

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Prof Zanetta Jansen: So, thanks for that question, I and I look forward to seeing you hopefully. We'll meet up at session. Not too sure, thank you.

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So

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wait to in your end.

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I just want to say that I enjoy using all of you.

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Okay, I,

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yeah. Well, this is a way also to close the session. I am facilitating this session. Although I am not an expert in religion.

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I I just want to say how much I enjoyed, and listening to you all, and I want to wish you a good day, a good flyback as safe travels, and want to thank you for for your time and for your knowledge and your wisdom. So I also want to give an up close to all the presenters. I know this is a small group, but thank you very much, and and have a super great rest of your stay here.

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Thank you.