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They're good. They still need 5 min.

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Social justice and discontents aim to maintain the preservation of dignity. Is form of justice and terrain with notion of proportionality and order.

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Okay.

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Yeah. In

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However, in the modern strain of the of justice under cause a transformation. The subject gain significance and interpersonal justice becomes a central concentration rise and application are defined.

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The law is formed to protect or limit their these rights. Also society and collective well being hold great importance the significance of individualism not disregarded in this paradigm.

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Yeah. That's it's a lot come right now. Spending So.

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Okay.

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Will present a bellw represents an idealized typology offering a theoretical distinction between these 2 conceptual framework.

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Conference. They're

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Examination of the concept of justice by analyzing the perspective of overthirsty relations at least ranging from ranging from pre-constitutional terms to the president that the electronic aspect of the concept of justice was obtained.

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Go ahead. Whatever.

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In a comprehensive understanding to the evolution of the concept of justice over time, it is essential to recognize that initially it was the responsibility of the king or ruler to administer justice in the next step as Iranian elites became exposed to modern scientific knowledge and focus gradually shifted to world championing a fundamental human rights and freedoms.

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During Very well.

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And took precedence and the demand for a comprehensive legal framework became Paramount. And nonetheless, the popular superiorists if you use at that time which seem to be in line with Islamic teaching is to give the originality to the society.

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You oh. Huh.

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Intercept the constitutional revolution and the subsequent discussion surrounding the newly formed concepts from the subsequent discussion surrounding the newly formed concepts surrounding the newly formed concepts from prompted the introduction of newly formed concepts from prompted the introduction of new issue into legal framework that the introduction of new issue into legal framework and social structures.

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Concept such as representation, public interest, and measurative rule against Prime Minister during this period. Although at this time a potential is still with Syria.

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How great Yeah. Yeah. Yeah. The Oh.

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Exploration of the concept of justice through this semantic fit. In order to gain a synchronic understanding of the constitutional era, it is necessary to delve into the specific board associated with the semantic field of justice.

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I Yeah.

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Yeah.

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Due to the time limit I will not explain about this possibility classification of the understanding of constitutional at least runs around concepts such as equality, freedom, law and fundamental rights in the article that He presented later on present parts of the synchronic study.

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Yeah. Yeah. Okay.

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It's already called classification of the constitutional elites. Now by examining all the concepts belonging to the semantic field like equality freedom fundamental rights.

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It's the video.

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That's right. I will introduce 5 categories of team cares, each of whom had a different opinion about these concepts.

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He's classification form forms as patron. Planning from point one to point 5.

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So you want to come here? Yeah, we are not on the board. But since we reach our musicians.

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The freely quoted one from Iran, are we allowed to ask questions? You will. Get up.

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Yes, you know, because that would be wonderful if we could. Judith Schneck. And, and, and, yes, they make the person this whole morning to see if they can ask questions.

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Yeah. So this is my eyes and so my head joined

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I've just been to a I don't know. And for most seconds I feel 2 days, right, because I create for Yeah, I think I need to do this gossip because it's not awkward.

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So I need, I shouldn't.

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Hello everybody, welcome to this session.

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Or go ahead and share the acknowledgement of country on behalf of everyone gathered. I pay respect to the spirit of country here in Norm where we are emitting.

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I acknowledge the past and present Killing Nation. Run, Jerry Wu, and the suffering people here, the cultural knowledge holders who maintain and promote the knowledge holders who maintain and promote the norm averaging on law.

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Customs and custodians shaped responsibilities for a country and the people. That country continues to sustain generation after generation into the future of all of us.

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I recognise the important contribution that First Nations thinkers have made to sociology, including challenges to our dominant ways of thinking.

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We thank all First Nation delegates in their room today for their contributions to knowledge in the discipline.

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Thank you for joining us in this session. About religious actors and social movements the ecological turn. So in order to give enough time for our presenters for their presentations.

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Let's start with a barber Janelle Litz. Sorry if I. Excellent. From the University of Cassel, Germany.

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With her presentation, River Gardens, sociological movements in the post-Soviet Georgia. Go ahead.

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See if we can have.

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Yes.

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Yep, perfect.

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Dear colleagues, thank you very much for this opportunity to giving me the opportunity to present here. Actually an overview of my very newly initiated research project which is still in its early stages and In this regard, I'm looking forward to your questions and yeah, we'll be happy to receive your suggestions and your comments.

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The title of, yeah, my today's presentation is River Guardian sociological movements in post-Soviet Georgia and let me begin by telling you the story of Rione River guardians.

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In a short documentary, Landwater, a woman called Maka Narades. There is a sacred connection between a person and the place where they were born and raised.

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As if I can't leave or breathe elsewhere as if we are made of the soil of our first place as if God created us from that very soil.

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Later on, MAGGA at that somebody should speak the truth and the truth is the duty of defending the valley, the river and your country.

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In her words, if the hydro power dam is built, everything will be destroyed.

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Since October, 2,020, Maka started spending night shifts in the tans on the banks of Rione River protesting against the construction of a large Namahani hydro power plant cascade in the Rione Valley in the west of Georgia.

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The movement against the dam starting with Maga and her family and a few others from other villages of Rione Valley has turned into one of the largest grassroots protests in Georgian history.

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It has managed to mobilize not only look at other local actors from other regions of Georgia also fighting against building of HPPs but also to create a unique arena of collaboration between various agents, artists, green and queer activists, engineers, environmentally civic organizations, academics.

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Importantly, this coalition also includes non-human actors, the Riveriani herself, the valley, several Orthodox Christian icons and the virtues of love and care have political presence within the movement.

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The story of Ri-oni guardians as Maka and her fellow activists would come to be known and their slogan, the river shall flow, open up an array of research for scholars, interested not only in environmental movement but also in religion in the post Soviet spaces spaces due to the multiplicity of actors involved in the

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movement.

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In a predominantly, predominantly Christian orthodox society in which the Georgian Orthodox Church has become become major player in the public life of the country.

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The overwhelming majority of available research is concentrated or focused on studying relations between the church and the state. Politics and religion or nationalism and religion.

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And only rarely, excuse me, only rarely scholarly interest directed toward the study of the entanglements.

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Between religion, spirituality and nature that overcome the normative post enlightenment dichotomies between religion and science, nature and culture.

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Father, the focus is almost never sat on non-human actors or more than human beings relations in the socioecological movements to use Marissa de la Cadena's notion.

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In today's talk I will focus on the entanglements between Christian ethics, living practices and nature in the fight of the reigning guardians.

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I will briefly summarize the development of the portus against the Namahani HPP cascade, emphasizing the role of Mara and her understanding of Christianity and sacred presences in this resistance.

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In this early stages of my research project, my working argument is that this movement is a secular encounter that in gender what I call following Marissa de la Cadena Multiple ontologist.

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Della Cadena derives the notion of multiple ontologists from the indigenous and local communities resistances in the Latin America.

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In this context, ontology referring to the varied ways reality is created, reproduced and enacted through a process of sense making and establishing relationships between human and non-human actors that challenged the modern ontology founded on the division between nature and culture.

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In this context, according to Della Cadena, more than human beings and quote, earth practices are relations for which the dominant ontological distinction between humans and nature doesn't work.

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Earth practices enact the respect and effect necessary to maintain the relational condition between humans and other than human beings that makes life in the End of quote.

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Being located far away from the Anders in the Caucasus mountain range the Rieoni Valley and its guardian same share some alternative social societal visions and practices of living with those in the Anders and Latin America.

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Consider for example this passage from Margaret Thought on the disconnection between humans and nature. The connections are very sensitive in nature.

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Sadly, recently humans got in strange with nature. We started to think that if we lock ourselves in apartments, stay away from the soil, it brings more comfort than touching the land a plant.

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We don't even think about this anymore. These topics have moved to the realm of fantasy banner work.

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For a modern human being it has become boring and tiring to think deep about this. Macafar describes her profound bond with the Rioni River which he has cherished since childhood.

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If you ask me now, says Mga, if I'm hearing sounds of Fiona, I will take a moment to answer.

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It is so infused into my being that I cannot distinguish it anymore. It is always there. Water can be dangerous if you approach it with negativity.

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If you consume that water without being humble, if you attempt to rule that water. Its power should not be oppressive to you and you should not think that because you are a human you are capable of everything you should not try to consume the water if you approach it with gratitude blessing returns back.

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During the recent online interview with Maga and conducted as a proprietary discussion for future field work in the Rioni Valley, which I am planning to do in August.

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She recounted her lifelong struggle against the construction of the hydro power plant. Mga told me I was dusting to fight against hydro power dams from the moment I was born because the territory you saw now in the video which you will learn more about later was this thing to be flooded and she was referring to the fact that

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she just turned her. Mobile phone when we were talking and showed me the house and the nature she's living.

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So we lived in constant anticipation. She continued of having to leave everything behind and be displaced. Even in the year I was born the problem had already emerged during the communist era and she ended the centers with a laughter showing me how long she has been fighting against different projects of building the HPP.

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Water has become an important hydro power resource in Georgia already in Soviet times. Georgia as a small country has a significant number of rivers with over 25,000 in total.

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The majority around 70,500 can be found in the western part of the country and this region alone counts for 70% of Georgia's hydro energetic resources.

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The rivers in Guari, Rioni and Nanguri are 3 main rivers producing Hebrew energetic resources on these 3 main rivers including some others already 60 water damps are functioning with a combined capacity of up to 3,300 megawatts.

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According to the Ministry of Economy and Sustainable Development of Georgia, they install capacity of the country's energy system is approximately 4.3,000 megawatts with hydro power plants contributing to about 78% of this capacity and George's energy strategy for 2,030 aims to increase total

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generation capacity to 9.8,000 megawatts. So the Namahangi H twp cascade is one of many Soviet projects that were revived after the so-called Rose Revolution in 2,003 by the ruling party United Nations movement and since that period particularly following the mass privatization of significant portions

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of state infrastructure. Water has become one of the central resources in the new neoliberal agendas of the Georgian governments.

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Strand has persisted also with the change in ruling parties. It is under the government of the ruling party Georgian dream.

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Between, so between 2,008 and 2,019 the Georgian government signed around 187 agreement contracts as one of scholars, a Georgian scholars, Leila of Wehrmacht, with various different developers to construct Hebrew power plants of varying sizes.

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At the same time, there resistance to this construction projects began to emerge beginning from 2,013.

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Marca dedicated her entire life to opposing the construction of the Namahani-hedro Power Plant Cascade, which has attracted various investors over the years.

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Including the recent involvement of Inca renewables, a Turkish company. She adamantly refuses to sell her land and territory consider herself as she told me the king and the queen in this land having deep connection with the land plans the river and the king in this land having deep connection with the land plans the river and the grave of her

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brother. Throughout her lifelong fight, Maka lost her house, which has been burned down supposed supposedly by the new investor and also during the period of 2,02122 when Maka and her fellow river guardians gained public prominence.

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They encountered numerous challenges. They have been facing physical attacks by the Georgian police, discursive violence and attempt by the Georgian government to portray the movement sometimes as agents of Russia, sometimes as xenophobes, uncivilized as enemies of the nation, hindering Georgia's energy independence.

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Despite these challenges, the guardians effectively brought to the light the problematic issues inherent in the contract between the Georgian state and anger renewables.

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The most significant achievement today is that the guardians through their relentless fight and unprecedented mobilization of support managed to force anger renewables to hold the construction of the HBP cascade.

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However, as Marka explained to me, while the suspension of construction was a major success, it remains uncommon whether Inca renewable has permanently withdrawn as the entire process is still under arbitration.

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As an example of this, it uncertains situation. Maga mentioned that the roads in the valley which were prepared for the construction remain covered in sand and dirt.

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The local authorities have shown no willingness to address this issue, claiming that nothing can be done until the status of anger renewables is clarified.

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In this regard, Maka and her fellow guardians fear that the contraction may resume soon.

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Now shifting the focus to the topic of religion, it is worth noting that throughout the active phase of the protest that is between 2,000 and white visibly active phase of the protests that is between 2,020 and 2,022 Christian orthodox attributes such as a crosses and icons played a significant role.

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Furthermore, Maka herself consistently wears a head scarf and carries a large wooden cross with her during our talk mug I told me about all of us the leaders of the movement are where and will be orthodox Christians.

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We are all believers. She explained that for her as a Christian, belief in life is inherent and a manifestation of God's presence, the land, water, truth and justice which from the essence of once exist which form the essence of one's existence are all gifts from God.

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Continuing that when people are deprived of their land, territory freedom and rights and especially when they are denied access to the truth, it becomes the duty of a Christian, a believer and a human to defend them.

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Crosses and icons, the Christian attributes represent the presence of God and serve as blessings in our struggles, she told me.

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And she also attributed specific significance to the act of placing a cross at the location where the dam was intended to be constructed viewing it as a representation of the guardians commitment to the truth freedom and their ongoing struggle as well as an acknowledgement of the sacredness of that site.

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Maga told me that the profound sense of power she experienced in that area could not be explained solely through human reasoning.

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As a testament of her beliefs, Maka herself carried a large wooden cross that she had made from her mother's wine yard.

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She attached a small bell and drove to the cross which her mother has used to communicate with her after having a stroke and losing her ability to speak after their family house has been burned down by keeping the cross her mother's land and the wineyard with her as she told me.

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Maka felt a deep connection with the sacred and had a sense of protection.

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I will. Sum up then because I don't have much time left. So let me then sum up my presentation with some theoretical considerations referring to the facing Gaia lectures by Bruno Latour, the anthropologist, The anthropa theme seems to be a critical moment in which to re-inquire into how

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we might best study those beings that used to be contained either in nature or in religion. Re enquiring to quote the same uncanny valleys of the Anchopathini valleys of the anthropocene and implies the exploration of these relations and moments by by studying how in contrast to conventional accounts of

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secular modernity, environmental and climatic crisis appears to give center stage to new alignments of truth and beliefs, politics and doubts in multiple ways.

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So they re enquiring the uncanny values also implies a rethinking of the secular age.

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The later as Charles Taylor puts it is an age of disappearance of the poorest self and the triumph of the buffer one, buffered one and according to Taylor quote living in a disenchanted world the buffer self is no longer open vulnerable to a world of spirits and forces which cross the boundary of the

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mind. Indeed, the very idea of there being a secure boundary end of code or the master narrative of modernity would have it so.

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While drawing on the Taorian reconstruction of the modern boundaries, Mayanti of Fernando in sightful remarks that the rest and scholarship as well the ecological political movement seems to undermine the established anthropocentric split between the inner and the outer, the buffer and the poorest, the nature

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and the culture. So one could argue that this undermining of the speed or otherwise the post-security of this scholarship lies in its end views to take the arguments of critical scholarship about the new climate regime beyond its comfort zone.

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As the Lakadena are used, the more than human beings are not just non-human actors, but real presences which in their relation to humans overcome the dominant ontological distinction.

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Between humans and nature. Hence, potentially forcing, quote, ontological pluralisation of politics and the reconfiguration of the political and of quote.

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So through my engaged multi-method qualitative inquiry of the Rionic audience I aim to or my aim is then to understand the specific spaces of resistance and the leave practices of the relations to the nature and the attempts of the Rione Guardians to transgress this pace of hegemonic politics.

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Thank you and sorry for talking a bit longer.

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Our next presenter is Jonathan Smith from University Tess. Gotcha, Madam. With the work is studying environmental social movements as sites of inter-religious cooperation and transformation in Indonesia.

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Thank you, and hi everyone. Thanks to RC, 22 and 47 for organizing this panel.

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It's really interesting. 22 and 47 for organizing this panel. It's really interesting and I think what I want to say today really builds on this panel.

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So, yes, oh, I should say first before I start that I'm doing this presentation on behalf of my Ronald Adam, who I think Adam is joining us online and Sam Salimariff at the Center for Religious and Cross-cultural Studies at God Tremont University.

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And I wish they could be here as well, but a lot of the work wouldn't be possible without the cooperation we've had.

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So the presentation today I'm gonna talk about describing how grassroots environmental social movements in Indonesia connect multiple religious and non-religious actors and practices in shared campaigns to address environmental crises.

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To start with some background. Many of you know that Indonesia is a very diverse place. It's also a front line of environmental crises with hundreds of active social movements.

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As well as many environmental conflicts, including over mining, deforestation, sea level rise, there's all just hundreds going on at all times and a lot of very dynamic religious diversity and practice.

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And the literature on these movements in Indonesia, there are previous studies that have found many cases of religious actors participating in that have found many cases of religious studies that have found many cases of religious actors participating in or leading social movements addressing climate change.

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But these studies tend to focus on 1 one religious group, so it would be about Islamic groups or Christian or the 2 main ones.

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Or they are based on a case study of the single movement which limits our ability to understand what's actually happening in interaction between multiple religious and non-religious actors in social movements.

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Also sociologists religion, they really struggle to define what they mean by religious environmentalism and this is I think Ferre was referring to this as well.

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Some people when they say it they mean religious institutions or NGOs, whether that's national or local structures.

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They may mean religious followers, people who classify themselves or affiliate as religious and how that fits with their environmental behaviors or beliefs or they might mean religious concepts or values such as the idea of green Islam which is very popular now in Indonesia or the La Dato Sea in Encyclical by Pope Francis.

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So thinking of it as these kind of religious ideas as being environmental or not. However, these definitions don't really help us come to grips with what's really happening on the ground in terms of how people are engaging with environment and social movements.

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So this is the group that I am currently with my colleagues doing field work with, which is a non-institutional community group and on NGO who protect water sources in rural Jakarta in South Java and as a part of their work they use reinvented Javanese rituals, and as a part of their work they use reinvented Javanese rituals, rituals which themselves

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are a collection of Islamic Buddhist and Hindu practices that have been developed over years but have been kind of incorporated into Javanese culture.

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And the members of this group, some of them are Muslims, some are Christian, some are non-religious and some of them are from ancestral faiths or kind of different types of indigenous religions.

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So would we be able to call this case religious environmentalism or interreligious environmentalism. It depends on how we understand these concepts.

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So what I'm going to do is draw on 4 theories in this paper. The first one is looking at social movements as meeting points for religious actors from different religions and beliefs to participate in processes of social change.

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Secondly, when we focus on local contexts that helps us to see this really dynamic interaction between geographical and conceptual spaces.

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So studying religion in a site rather than studying it starting with a category to begin with can be a really useful way to understand these interactions between religious and non-religious groups in a single space.

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Thirdly, I'm looking at frame theory, a common social movement theory, which helps us see how movements can include multiple discourses, both religious, multiple religious and non-religious together.

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And fourthly, the idea of lived religion, which a lot of you sure know about, has been used in different aspects, but focusing in this case on how lived religion looks at diverse expressions of religion, spirituality, and traditional worldviews without trying to impose a scholarly or a governmentally official definition of religion on them to

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decide whether they're religious or not. So looking at how people practice their mix of practices and then trying to develop concepts of religion from those practices rather than imposing them from outside.

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So based on those, my colleagues now have been working on a two-year study that's employing mixed methods and the study is the first bit which we finished is a framework synthesis of existing data about 208 environmental movements that operate in Indonesian local communities between 1,990 and 2,020

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2. There were a lot more than 208, but these are ones that we had good data for and they were spread across Indonesia and also include all the major religions and different world views.

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We also, that study has just recently been published and it's not yet. It's been accepted but not yet published but the pre-print is available if you want to have a look for more information about that study on the pre-prints fairly close to the final version.

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So you Google the title that should come up. We're also now doing semi-structured interviews and this ethnography that I mentioned.

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So when we then looked at all this data we had about social movements in a specific context in Indonesia.

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One way of trying to understand religion is to go with what we traditionally call in religious studies the world religions paradigm.

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So the idea is that if you can find something that looks like a religion according to scholarly or western definitions of religion, then that's considered religion.

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And everything else is either spirituality or traditional ideas or atheism or non-religion or other things.

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So using that idea, we then looked at how many times did the data mention that there was a religious leader involved or there was a religious institution involved according to these kind of standard definitions.

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And in that result, we found only 35 of the 208 movements, which is 17%, had some mention of one of those figures.

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However, when we use a different approach looking at this idea of lived religion, we created a list of all of the concepts, practices, rituals, and systems that these movements used.

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And then we looked to see if there were any evidence in those of any of the religions or other worldviews or kind of practices in in Indonesia.

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And with that we came up with 571 items that had at least one example of those which when you put that into the movements, it's 167, so 80% of the movements.

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So you can see that depending on our definition, the understanding of what religion is very different in our empirical way.

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So our theories really do influence that. Because it's very hard to depict. A boring spreadsheet of 571 items.

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We've tried to create some maps which you can access and browse around. This is an example of the map of.

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This is an example of the map of echo religious creativity and you can catch it at this link. This is an example of the map of echo religious creativity and you can catch it at this link CRCS map content from Bitley and in this one what we've done is just a list of all the rituals that we found in our data.

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This ritual is particularly a ritual about praying over rice as a way of blessing for the harvest and then that's used in different ways ecologically.

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In this case it's promoting sustainable farming and respect for nature in North Sumatra. So you're welcome to browse this around and see some of them.

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There are so many that are hard to mention, all of them. So what do we mean by lived religion?

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So from all of these concepts and practices we were able to kind of identify 3 categories. And it's important to emphasize that we're not trying to create new typologies or new categories that say there's a massive difference between one or the other that say there is a massive difference between one or the other, but just trying to allow us to identify some of

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the other, but just trying to allow us to identify some of the main kind of streams of religion that lived religion that might exist.

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One is what we would call the practices of official religions, which in Indonesia there are only 6 official religions.

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So it's quite limited number, but it does include most of the population for various reasons. The second one is Masharika Adad or Adapt Communities which are often in other places would be called indigenous peoples, but in Indonesia it's much more complex and I don't have time

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to explain all of it but it's kind of a subset of what we could call indigenous peoples, but people who particularly can claim land rights based on a history of tradition, systems and practices in a certain area of land.

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In Indonesia. The third one is this category of local beliefs, traditions, and wisdom. And this is the category which there were so many studies which didn't measure anything about religion, but they would talk about local wisdom or local tradition.

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But when you drill down into what's happening, it's actually very similar to what the official religions are doing and this brings in all kinds of local beliefs and cultural practices.

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So then what does that mean for inter-religious interaction? Well, again, going to our traditional paradigms of looking at religion, we recorded where there was data about a movement that had one of the world religions of Indonesia, we counted that and that gave us 14 out of the 35 cases that I mentioned

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earlier which had religious institutions or leaders. Which is 40% of the religious cases but only 7% of the total cases which would have any kind of interreligious enter, world view, whatever kind of contact.

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But when we used our lived religion approach, then we were able to find in that when we found 71 of 167 movements which is still 43% of the total religious but 34% of all of the movements had some interaction between these different categories and I'll explain some examples of those shortly.

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So just to give you an example we have another map to kind of show the 208 movements and how they break down in terms of religious practices in terms of environmental issues, areas, etc, and that's under map movements.

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So have a browse. And in that one you can find, for example, this case about adaptation in land management run by local communities with a mixture of indigenous local wisdom and also Islamic practices, which is really fascinating.

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So basically what we found is that these areas are often studied separately, world religions, indigenous peoples, and local traditions or wisdom.

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When you dig under the data, actually there's whole lot of interaction happening underneath it. So then what we wanted to understand is what is this interaction look like and this is the last section of the presentation.

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So we tried to understand what kind of cooperation is happening between all of these actors, be they religious or non-religious in and how the movements facilitating this interaction.

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And we found kind of 4 areas. And again, these are not distinct separate categories. You can find examples of these in a lot of the movements.

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But going from a low to a high interaction. We found anything from that the movements adopt multiple narratives from different religions or different worldviews.

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Secondly, they craft a shared narrative between the different worldviews or religions. Third, they use existing synthesis in the culture or in that's existing in the context to kind of create new ideas.

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And the fourth one is a kind of creating hybridization, which is the most. The most mixed, most interaction between the different.

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So I'll give you a couple of examples which I'll breeze through. For multiple narratives, there is a case in central Java where a nuclear power plant that was being planned was stopped by a strong anti-nuclear movement.

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And the Ant-nuclear River was mostly led by non-religious activists who used a lot of environmental assessments, scientists doing risk assessments and making statements about the plan, but they also had involvement from the local Muslim community and a branch of not a tool llama which is the one of the largest Islamic organization in

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Indonesia. They had a public consultation and as a result of that consultation which is in this picture they released a fatwa to say that it would be Islamicly impermissible or haram to build this nuclear power plant in this location because of the damage to the surrounding environment and the risk to the people that live there.

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So this is an example of using multiple narratives but joined for a similar cause. Sometimes they also craft a shared narrative.

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So in Luku and the Arru islands, the local community was able to stop. Almost their whole land being expropriated by sugar plantations by joining between Indigenous communities who were being presented as stewards of the land and Christian churches who supported the indigenous campaign and crafted a narrative around save Arru islands which was then picked up by activists from

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multiple areas and this kind of shared narrative was able to stop the development of this server plantation. The existing synthesis comes from finding in Java, like in many places in Indonesia, there is a huge history of different religions which have existed there.

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And in some places in Java, you still have some small Hindu in Buddhist communities even though it's mostly Muslim and also some Christians.

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In this community, the Buddhist Javanese community used a ritual that was common in the community called Neandran, which is a Javanese ritual but it has Buddhist history.

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They adopted it as a Buddhist ritual and they used it in cooperation with their Muslim neighbors in order to create a river cleaning and conservation campaign which had rituals as kind of the connecting starting point of it.

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So this is using a shared synthesis between religions to build environmental protection. And finally, was creating hybridization.

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So this is the most complicated one with the most interaction. So in this one, a group of environmentalists Muslim religious leaders and indigenous communities work together to create a forest management system in a protected area in West Sumatra and this forest management system was based on trying to connect.

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Between Islamic concepts of protected land with the management system by the indigenous community and it's a system which was developed over years and is still being used today.

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So I'll just conclude with some implications of this study. Sorry, there isn't time to go through everything, but it gives you some idea.

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For sociologists, religion, and social movements, I think there's a benefit of studying sites instead of institutions or groups to explore these interactions between multiple religious and non religious groups.

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And I think that we have been able to find that having a contextualised definition of religion and culture to a specific place really helps to deepen our understanding of what kind of religious, interreligious, and non-religious interaction takes place.

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By creating these localized definitions. So I'm sure in other contexts our understanding of religion would be very different from what you might develop in your context.

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But allowing the definitions to come up from these contexts, I think, is very important. And finally, related to that is that we really need humility in our use of models, frameworks, and theories, including everything I've said today, because I think we have a tendency as sociologists to come in and impose our ideas on

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local contexts which don't fit or in some cases are actively harmful. So saying that for myself and I hope for all of us there is a need for more learning and humility as we go.

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And I want to just close with saying that based on our definition we think that this group is a good example of religious environmentalism or I would call lived echo religious environmentalism and they asked me to take a picture of myself to send to them so I was going to take a quick selfie.

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Oh, I got it. This looks more live. OK, great. Thank you very much.

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Thank you. Our next presenters, Victor Match and Conrad. Pittsburgh. Yeah.

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Yeah, sorry about giving you hard time with our surnames. It's not easy to pronounce them even in Polish, not taking into account, pronouncing them in English.

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Yes, we are from Poland from the Center for Advanced Studies for Copulation and Religion at the Kaku University of Economics.

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And we want to share with you some of the findings of our research on the Catholic environmental movement in Poland and some of its challenges.

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It is great that we are deferred because some of the things were said and I don't have to tell them so it's really good.

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So this saves my time and I have just 7 min. The rest will be presented by my friend De Brosava.

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So our research and what we present is obviously part of the wider debate about the greening of religion and here within this large public and especially academic debate there are 2 types of arguments advance on the one hand, obviously.

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Is very important argument which is there since whites put it very strongly in the sixties already the claim of religious andropotentism perspective and cosmology is responsible for the crisis and hindering concern for non-human organisms and obviously this is religion as a key obstacle and problem in in wider treatment of environment and on the other

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hand increasingly important. We search and, and also argument about religion as as an important solution to environmental challenges and climate change.

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So religious leaders and communities are contributors to sustainability, nature protection, climate change, mitigation, crucial in this.

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And If we didn't this OPC argument there is also a very important argument about religion representing a key normative dimension.

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And especially religious identity as having a key role in in awareness building, mobilization for the environmental causes.

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And so. From this, obviously it's a very key argument about faith communities and religions large as a key ally in the environmental activism and And,

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One of the arguments which is crucial here is an argument about the the limitations of the secular environmentalism as such and Wilkens one of them who said that despite the environmental best efforts the necessary political will and public engagement to fuel robust action on climate change we remain in short supply and obviously here Some of the faith based eco initiatives are very

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important and Also, what it needs to be said here is also about the various climate change preparedness by religion.

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I just want to do a little bit of self advertisement here our research with Vegas Kilbreak on various groups and how they are sort of prepared for climate change and we have shown that climate change will affect not only nations differently but also religions and Muslims and Hindus are likely to be hard as hit by climate change

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while Jews are for example religiously unaffiliated will be affected at least. So when it comes to.

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The wider research and how much it has been that there's been a growing research on the issues of religion and climate change and we obviously part of our research is contributing to these debates.

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And in particular, our goal was to understand the greening of religion and its limits by providing empirical evidence to to the rebates which are often or too often just philosophical, theological and and not based on strong empirical evidence.

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The key goal was to explore the goals and practices. Framing practices and mobilisation strategies of the religious environmental movements and we focused on the Catholic movement in Poland and our project involved Data done is the existing materials content analysis of Catholic journals.

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Which we present in a different research but here we want to share with you especially some of the findings from our in depth interviews with members and sympathizers of the Catholic ecological movement in Poland which we held in 2,000 like last 2,021 especially also last year.

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Before we tell you about this, you need to know that the Catholic environmental movement is part of the or has in a way evolved within the wider environmental movement in Poland and the history of it can be tracked back to the beginning of the twentieth century, especially when Poland we emerge on the maps of Europe after the First World

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War and here the League of Nature Conservatism conservation story in established in 1,928 was a key moment during the communist time a lot of the of also ecological environmentalists was perceived as problematic although with the emergence of the solidarity movement in the eightys there was increasing sort of tolerance for for

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this movement and in a way what is very important that at that time especially the religious and wider ecological movement they have evolved in a way side by side.

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And this, our analysis is based within the framework of a social movements theory and especially we look at the when it's important to stress the wider sort of political opportunity structures which are there which could be looked at from the global European and what interested us especially was the national opportunity structures and as far as the key mobilization elements, key

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organisations available to the insurgents or the activists of the Catholic and environmental movement we have focused in particular on such organisations as the St.

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Francis of Assisi movement in Poland, also Global Catholic Climate Movement, LOC, the Polish branch of it and some of the other organizations which are visible on this slide, which you can see.

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And now I will pass a voice to my friend, shed more light on the on the main framing and mobilization strategies of the movement.

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But just to add to that slider we have here, when we talk about the ecological term in religious movements.

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We should underline that from the Polish from the perspective of Poland there is a huge change that is taking place in recent years.

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So the Leo Datasi, the Sicily Cadivatic Cannes initiatives are very much influencing what is happening around the country.

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But. The beginning of the movement, let's say the kind of first initiatives are much, much longer.

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So the ecological movement of San Francisco, it has Almost 40 years now. So it's not that it's beginning to nowadays that we see those initiatives, but there are roots which have been before and that made Other groups more prepared for reading the insectical.

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So there was no it already, so there were people already who could comment on the I could give some ideas who could go to give some background and contextualize into published context.

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What was happening from the Pope.

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We have an identified in our interviews in the material that we studies a couple of strategies that the people that we studies a couple of strategies that that the people the eco-catholics were using a couple of strategies that that the people the eco-atholics were using in framing, mobilizing people.

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The first thing that was very significant is that the Catholics who are working for ecology, they are very much stressing that what they are doing, it is very distinct.

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From the left movements. They very much underlined how unique is the Catholic perspective on ecology. Because of many reasons that are maybe specific Poland maybe not that much.

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But the first one is that there are many polls. Inside the Catholic Church that are very sceptical of the current Pope Francis and they regard him as 2 leftists and not really fitting into the traditional image of church.

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So they promote this this concept, integral ecology so that they don't have to use the term ecology as ecology is somehow, well, it is just linked to the leftist movements which are kind of separate it's not like in Indonesia as you as you said that this cooperation was seen at the very beginning in the hard

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times of communism when there was a lot of oppression in the hard times of communism when there was a lot of oppression for opposition when there was a lot of oppression for opposition so that that time they could unite and they could work together, they could exchange many ideas and things.

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Nowadays it's too complicated. So we've got a couple of of quotes from the mainstream.

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Representative of Catholic Church like Bishop and Gendarzhevsky from our city who said once, ecology is a very dangerous phenomenon.

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Activist Greta Tandberg becomes the oracle for all political social forces. This is contrary to all that is written in the Bible.

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This statements appear. As kind of representative statements of the mainstream Catholic Church. So for those who are those ecological activists in the Catholic Church, this is very hard to somehow deal with those images and deal with this trend which is still the mainstream one.

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And of course the anthropocentric attitude that is also prevalent in the attitudes of the Catholic Church is also very underlined as an obstacle for for the movement.

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But what the what the ecocatalytic activists are doing, they are promoting environmentalism as one of the religious duties.

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So just telling the faithful that as you have a lot of duties in the Catholic teaching and and in the Catholic perspective.

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Currying for environment caring for nature, that's just one of the duties and you should treat it as as such.

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So they are trying to appeal to change the ethical attitudes of people. So that is something that the secular movement is not really doing too much at the moment, at least in Poland.

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But another key thing that the activists that the movement is doing, they are trying to reach out to like Catholics.

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So they are trying to somehow overcome this passivity of average Catholics in Poland who are mostly associating religion with with rituals that is the predominant perspective so they are trying to engage people and trying to to make the local communities active.

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And one of the posters here is about green parishes. What are green parishes? This is one of the initiatives that is now very popular trying to gather people from local churches and make them work together on problems that they identify as crucial in terms of environment.

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Ecology. Another strategy is the yeah the church tradition to give witness so the church the monasteries they are trying to be somehow pioneers for instance in energy transition in installing solar panel in setting up gardens which somehow try to care for biodiversity.

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And the fourth strategy offering hope. So that is something that they try to somehow offer something positive that is not that present in environmental movements generally, which are very host, let's say, apocalyptic and very much, there is much pessimism in the narratives.

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So there are a couple of, images from various initiatives, so they are engaged in. Air pollution things.

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Promoting all this integral ecology, building the centers for which are supposed to be energy efficient.

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Briefly about the challenges. It's not that easy to grin the Polish Catholicism.

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So as I said before, the mainstream Model of the church is very much ritualistic and that people are not really engaged so there's little sense of community.

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And one of our interviews said that Here Christianity is largely reduced to a religious card. There is no social Catholicism such as in Latin America.

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So he was before in 4 years in Latin America and he just compared how different it is. And also I was put understanding in Polish society through ecological attitudes as non-Christian.

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So that is the barrier they have to somehow. Face. And yeah, lack of funds, it's it's another problem.

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Mainstream catalysis and neglect ecology so there is not much interest and we had some some interviews about from people who were trying to confess the ecological scene which is the seen promoted by the idea that it's a scene it's being also promoted by the Pope Francis and the Francis Christ was telling him that it's

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really a nonsense what we are talking about is not important. The France is Tradition that is the most ecological tradition with one of the most in Christian church.

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There is no reflection. So people really do that are not really into the teaching of the church.

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So that also means that they are not into what the encyclopedias is about so that they just People just somehow repeat what is being said, but there is not much reflectivity in approaching those ideas.

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And also little engagement with political fields. So the church feels that If they engage with politics, they will be too much criticized.

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So they prefer to stay far from that, which limits their potential influence. Just coming to conclusions. So we, we can say that looking at our small case that, Christianity That was my time out.

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So that's a perfect timing for the conclusions. Engage with the green of modernity. They can see in our case of Catholic Christianity that there is.

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Kind of a lot of thinking about how to make the religion win coming even though it's it's still very much limited.

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Even the activists are not the mainstream of the church, but they are making, say, progress.

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I mean, the numbers are increasing and also to the potential is also much bigger. But although the the catalyst environmental movement has been active for over 4 decades it's relatively weak and not really well known especially when we compare to secular environmentalism.

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And some of the most serious barriers to the grinning of Catholicism. In Poland come from our within its own.

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Thank you very much.

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Her next dissenter, Rosemary's Tim and Cameron Purcell from the University of Queensland, Australia with the work Christianity helping the poorer and relationships to drive a structural transformation.

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Thank you. So my name is Dr. Roe Stampi. I'm from the University of Queensland.

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I'm presenting on behalf of my co-author Cameron Parcell. This research is based on Cameron's Australian Research Council Future Fellowship.

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Cameron can't be here so you stuck with me and we're shifting feet we're going from the environment now to poverty.

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So I'd like to start by acknowledging that we are on the unseeded lands of the Wage and Jerry and the Bangarong people.

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And I pair of my respects also to the Yagara and the Terrible people of Neangjin also known as Brisbane where I live and work.

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Always was, always will be Aboriginal land. So this presentation investigates how people of faith establish relationships to AIDS, individuals and poverty.

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Christianity and faith have played crucial roles in inspiring practical assistance for the impoverished. One strategy involves forming relationships, conceptualised literature in 3 main ways.

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Firstly, relationships are viewed as a means to bring about personal transformation in individuals by fostering attitude shifts, character development and the acquisition of resources through bridging social capital.

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And it's the aim is to improve the lives of the poor. Secondly, what canal work highlights how relationships are seen as mutually beneficial, providing rewards to both the giver and the recipient.

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And thirdly, relationships can foster solidarity and challenge the conditions perpetuating poverty, transcending the distinction between the helper and the helped.

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However, it is important to acknowledge that in some cases the focus and relationship building can be centered around conversion and this creates a potential coercive dynamic where individuals desperate for the resources tied to the relationships find it difficult to avoid such efforts.

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Problems also arise when poverty is positioned as a result of the choices made by individuals who are poor.

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So a study by Paso and Clock for example found when Catholic volunteers held the belief that people in poverty were responsible for their own circumstances, it influenced their approach to helping.

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The training the recipients is passive and this cord feelings of shame and inadequacy leading individuals to seek help as a last resort.

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So understanding how help is rationalized helps us to understand how it is practiced and how it could function.

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So, like everyone, I'm using lived religion to understand relationships as a way to help people who are poor.

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I'm using MMM particularly in her 7 dimensions and we use this framework to see how the act of helping those in need as part of people's lived religion or the patent realities, interpretive repertoires and context that makes helping, intelligible and possible.

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I'm moving through quickly. So we didn't havenography in Southeast Asia, Southeast Asia, Southeast Australia.

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It was in partnership with the Salvation Army. In Australia we call them Salvos. Salvo is one of the largest providers of government funded social care.

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The organization runs numerous church-based community activities and provides significant financial assistance and support to individuals experiencing poverty. The study was done in 2 stages as you can see on the slide.

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The second stage was sustained ethnography at 2 church-based community centers and 2 disadvantage areas in South East Queensland.

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These centers offered various charitable services such as food, clothing, social gatherings and very importantly government funded emergency relief in the form of pre-loaded debit cards.

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In the field we observed how pastors and volunteers emphasize the importance of relationship building as core aspect of their work.

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The process of relationship building evoked various emotions and we focus on how pastors and volunteers narrated their desires, efforts, emotions and spiritual aspects as integral parts of their religious practice.

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So I've got 3 themes that I'll go through now. The first is how relationships were positioned as ideal to help people in poverty.

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Pastors and volunteers believed that it was relationships that represented the true meaning of helping, that it would benefit people experiencing poverty and therefore was a morally good and worthwhile practice.

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As one pastor said and I quote, I think relationships are vital because that's when people thrive when they are in relationship.

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Conversion to Christianity was not an outcome to be pursued through relationships as another pastor says. Jesus didn't say come to my church and get fixed and then we will talk.

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Doing their religion through relationships was about staying with people in the difficult spaces where people go. It was about physically and emotionally showing up and not expecting change.

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But that didn't mean they didn't think change was desirable for past Anne, for example.

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She said relationships were about connecting people on a longer basis to find out what's really happening with them.

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So we can help them longer term. It was about becoming more like wrap around services, connecting people to professional services but also holding on to the hope.

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To be as Nancy Pastor explained, pastor Nancy sorry, that we are the advocates and allies to help people in that space.

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Here we can see glimpses of how relationships might change systems for the potential to use relationships to mobilize advocacy.

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The second thing. That relationships are central to help people in poverty but they were also central to Christian teachings.

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Participants evoked their Christian beliefs to make sense of who they ought to be forming relationships with.

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At participants did not talk about providing help towards fellow Christians. Instead, people engaged their faith to build relationships with.

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The whosoever. By engaging whosoever, participants explained that they could not discriminate and exclude people.

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And this was quite nuanced as per past and Susan's account. People could be excluded from community centers for acting violently, but they could not be excluded from relationships.

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Consistent with this commitment to the hoot, soever. What's the understanding that relationships should be unconditional?

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That is, relationships should be an end in and of themselves. There should be no conditions about what a relationship may lead to.

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Unconditional relationships serve to ensure that people in poverty decided what they wanted, if anything.

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Commitment to helping the whosoever and to be unconditional is a notable difference to the Australian welfare state that is based on targeted support, strict eligibility and conditionality.

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However, the daily reality of building relationships was messy within the daily encounters of the charity space.

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So that that it be the desire to establish meaningful relationships to help people in poverty was challenging. Efforts to form relationships suburban by individuals living in poverty who prioritized immediate material needs over in poverty who prioritized immediate material needs over connection.

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Furthermore, the transactional nature of providing charity, especially the government funded emergency relief cards, further hindered the development of meaningful relationships as it undermined reciprocity and the establishment of a sense of value and equality between the helper and the recipient.

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As Andrea says, getting help was as pleasurable as begging for help convey. Pastors and volunteers expressed frustration with the transactional approach to helping and the complexity and messiness involved in building relationships.

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It was not simply a robotic adherence to gospel principles, but it required authenticity, vulnerability and embodiment, as one pastor said.

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Your heart's got to be here and people can see through it if you're just mouthing the words.

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It is important to contextualise the proposition that human connection can make a significant difference within the realities faced by those who are seeking help.

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Service users describe the runaround of services on top of their daily struggles to survive, their trauma and the shame of asking for help.

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Golf, who I quote up there. Came to the men's shed at a Salvo community centre to escape his car.

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He was living in in his car in the Queensland summer because of the housing crisis and housing system failures.

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While the faithful talked about the vulnerability as a way to connect and build relationships, the vulnerability experienced by service users is a structural problem.

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Brilliant. So the research findings emphasize that building relationships is central to pastors and volunteers helping individuals in poverty and alliance with their Christian beliefs.

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These relationships based on the whosoever are critical as they are about celebrating what Marian Iris Young referred to as the community of difference based on mutual recognition, mutual growth and imagining a shared future.

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Different differing from relationships within congregation or relationships to improve people by bringing them into Christianity, the community of difference realizes through the whosoever and unconditionality can be a way that Christianity can bring diversity together to reflect society and to respect people's autonomy.

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The challenge is building relationships that we found cannot be decoupled from the passive role that the recipient played alongside the form of help that does not address people's structural and ongoing poverty.

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Understanding contextual factors is crucial. Considering the involvement of faith-based organizations, especially in countries like Australia and the US in delivering government funded welfare services.

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They provide this welfare in the context of the state dissolving its role in poverty reduction. This contact significantly influences the nature of relationships and the meaning of giving and receiving help.

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While people strive to live their religion by forming relationships, they do so through church-based community centers that rely on state funding to meet the needs of marginalized individuals.

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And this context significantly influences relationship based assistance. Determining whether church based community centres can be transformative sites in addressing poverty.

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The political landscape and Emma Man's observation regarding the political context of religiously motivated help reminds us of the challenges involved in adopting a radical and revolutionary approach to helping.

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When examining the role of religion and assisting individuals in poverty, we must consider by verbal and embodied practices as well as the political and policy landscape that both perpetuate poverty and encourage religious individuals to respond to it as part of their lived faith.

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9 min 53. Thank you.

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Thank you. And our last presenter is a recorded presentation from Somayed Toye Bloop, Assistant Professor of Institute of Humanities and Cultural Studies in Iran.

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Member of Iranian Sociological Association. The constitutional movement and the continuation of its religious activism until today in Iran.

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You can be here for a question.

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Give it in guest timed audience. I apologize for my absence due to the distance. I expressed my gratitude to the International sociological Association and the group on social classes and social movements for enabling me to present this recorded speech.

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And this suspicion I will discuss the constitutional movement and the continuation of the religious action of its activities. Firstly, I would like to highlight a few key points that mesh with the movement in Iran was realized in 1,906 during the Its primary objective is where the establishment of a court system and a power limit among the

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notable figure who played instrumental role in the movements success were in known religious clerics and esteemed authorities.

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They're unavailing, believe in justice and their commitment to eradicating for any and oppression gave rise to the significant movement often referred to as a revolution.

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This pinwarting even grounds work for the introduction of modern concept that had previously been less prevalent in Iranian literature and public discourse.

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As a result of this revolution Iranian become a proponent of codified law which was subsequently approved in the newly established parliament.

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However, certain provisions fit in this lowest part subsequent a disagreement among the people leading to the division of constitutionalists and legitimate objection.

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The Constitutional Revolution served a prelude to subsequent events in Iran's history. The presence of religious activists and deeply religious nature of the people during the constitutional era has made concepts of special definition in the modern world to be in accordance with Syria.

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Most significant concepts during the period was just this a concept that elicited varying opening mind religious groups and intellectuals.

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Just this a concept with diverse definitions throughout history can be approached from different or ethical perspective.

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Attributed to justice by different social groups in this historical period to conceptual history method proposed by Rain Heart, Cosaic has been employed.

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This approach in face constructing the semantic field of the thermal justice by incorporating existing stories. Equality, the role of the human subject, freedoms, fundamental rights.

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And the low are included in the semantic field of this concept. In this method, Cosa Lichtenstein's story, LECKLEY.

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What is important is how does this has developed the economically and also what the semantic field of this concept and its contrary concept shows Seeing chronically, the main claim of this article is that there are several definitions around the concept of justice.

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We cannot remember only one side of this opinion. It is not right to make a general judgment about the meaning of these concepts and one should a voice seeing this opinion as dualistics.

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Instead, a comprehensive examination of a broader range of lists from the period can yield a more diverse spectrum of perspectives.

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Understanding the various category and their interrelations as well as the dollars and activists they engage in has contributed to defending Iran's contemporary and modern history.

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Limic has left an indelible impact on Iranian moviements from the constitutional period to their present base.

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Mean by traditional justice and justice in the modern sense. Exploring my rare stories of justice of Liz's stark contrast between its traditional and modern interpretations.

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To gain a fresh perspective on the concept of justice becomes imperative to differentiate between its meaning in ancient times.

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And justice in modern times. In ancient logic, God or the person of the king was considered the distinguished buter of justice at the social level.

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Social justice and discontents aim to maintain the preservation of dignity. Is form of justice and terrain with notion of proportionality and order.

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However, in the modern strain of the That's justice undergoes a transformation. The subject gain significance and interpersonal justice becomes a central and a concentration.

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Rise and application are defined. The low is formed to protect or limit these rights. All the society and collective well being holds great importance the significance of individualism not disregarded in this paradigm.

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Represent a blue represents an idealized typology offering a theoretical distinction between these 2 conceptual framework.

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Make examination of the concept of justice by analyzing the perspective of overfirst religious lease ranging from ranging from pre-constitutional terms to the president that the electronic aspect of the concept of justice was obtained.

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Any comprehensive understanding to the evolution of the concept of justice over time, it is essential to recognize that initially it was the responsibility of the king or ruler to admit justice in the next step as Iranian elites became exposed to modern scientific knowledge, the focus gradually shifted to world championing a fundamental human rights and freedoms.

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To precedence and the demand for a comprehensive legal framework became Paramount. And nonetheless, the popular superior list if you use at that time which seemed to be in line with Islamic teaching as to give the originality to the society.

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In third step the constitutional revolution and the subsequent discussion surrounding the newly formed concepts from prompted the introduction of new issue into legal framework and social structures.

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Concept such as representation, public interest, and measurative rule against a prominence during this period.

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Although at this time a potential is still with Syria.

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Canonic exploration of the concept of justice through the semantic field. In order to gain a synchronic understanding of the constitutional era, it is necessary to delve into the specific board associated with the semantic field of justice.

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Due to the time limit I will not explain about this possibility classification of the understanding of constitutional at least around concepts such as equality, freedom, law and fundamental rights in the article that every will be presented later I will present parts of the synchronic study.

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Thought you called classification of the constitutional elites. Now by examining all the concepts belonging to the semantic field like equality freedom fundamental rights and etc.

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I will introduce 5 categories of team cares each of whom had a different opinion about these concepts. These classifications form forms as spectrum is scanning from point one to point 5 with each individual occupying a specific specific position online this spectrum.

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The first group are additional journalists. Initial category computes and comprises a proponents of PU Charlie and Sonnet.

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They were immensely resist any additions to this area. That their additional theories around these points of the spectrum, their analyzers are entirely within religion and the Sharia is the only law known to them.

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This group except its clear opposition to the West. In terms of women's rights, they perceive any notion of women's freedom as synonyms with moral corruption.

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She has a lot Nuri can be considered a prominent figure leading this group. Positions positioned close to this point on the spectrum, we find individuals such as Apocalypse and Muse, Iii and Muhammad was in Alik, very type busy.

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A second group of traditional constitutionalists. Class institution was accompanied by clerics who without their support might not have hoped for its success.

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His galleries while adhering to the principle of sona and sharing similar Jerry's credential beliefs with the first group actively contributed to the upholding constitution.

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I declares from the second group aligned with those from the third group served as mediators between the clerics from the first group and the intellectuals from the fourth and fifth group.

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According to the clerics of Sophia that with this category there is no need to establish separate Legos systems apart from Sharia law as Shelia is considered the solar for Muslims.

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However, they emphasized importance of formulating Sharia law in a contemporary language that serves as a practical framework.

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Said Muhammad Tabotabi can be recognized as a leading figure in this category with others such as Apollo, Pephuanian as an Islam can make money also belonging to these groups.

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The third groups. Believers in religious democracy. Scorpio, Lisa Escalaris also based that story on Charlie and vet all concepts in relation to Sharia.

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But they believe that Sharia has many gaps in customary affairs and is not expelling all social and political affairs and during the absence of the last demand it is possible to establish a legitimate and all their luminati with written loves.

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In the issue of rice they recognize public and private rights. In terms of females right their objective was equality before the law, recognizing that disparities between men and women in Sharia, they aim for equality in mind women themselves and in mind men themselves within the framework of the law.

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Equality did not extend to complete sense between men and women Muslim and non-Muslim and other such distinctions.

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One to say 9 you stand out as a prominent figure in this group. Royal individuals such as a Hong Kongarasani and say your Mailoti can can be classified within this category.

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4 Scrooge Bilimers and Democracy Compatible with religion. Those who were fully aware of new modern concept, some of them non-clerics I just started in the west and knew the basis of the formation of these concepts.

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They were religious people who sought to connect these concepts with religion. All of their understanding of these concepts was this extra religious they took their legitimacy from religion.

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They choose not to engage with aspects of these concepts that contradicted their religious beliefs. A reason I've reformed Mr. Mukrosi, the low held significant meaning and equality before this law was dimmed Kerosia, representating their sense of justice.

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They acknowledge the importance of women's participation in social economic and education areas. LMS. However, they consider women's authority over men incompatible with religion, leading them to reject rights such as their right to choose the right to be chosen and other political and civil rights.

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Shehrasmine Mihalati can be recorded as a representative figure of this group around this point on the spectrum we find individuals such as a brim design journey, the Jamal was. Sheordin National Body Muse.

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Yeah, you don't let over the end. Hassan Rushdie. The fifth group at the case of aular progress.

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The measurement of this group consists of individuals who had started in the race prior to the Constitution and were very informed about contemporary concepts.

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For them the law was perceived as a social contract that required the participation of all members of society in his regulation.

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They either remain silent or regarding the contrast between Sharia law and regulated law or did not establish a direct connection between the 2.

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Hi, they stand did not involve opposition to Sharia. That science, technology and empirical law and knowledge has permanent per month importance while relegating religion to the private sphere, a sphere outside of public face.

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Quality of women with men in fundamental rights also the necessary the necessity of Venus presents in the social and political arenas.

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And the need to educate them to be more effective were found in their thoughts of this group. User for some Mustasha Dole can be identified as a leading figure within this group.

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Also includes a significant number of constitutional intellectuals such as Musement Camp Horn, Abdorrahim Tyler Wolf, Elik by the Horda Mhammedad Milesus are the use of It is Sami.

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Can't collusion as can be seen instead of dualism of constitutional legislative means a range of tools can be considered.

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A spectrum that has continent until today. Even today such a spectrum can be considered in the relationship between Syria and government as well as Julia and each of the mentioned concepts.

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When one end of the spectrum has held greater sovereignty and power, society has held greater sovereignty and power, society has experienced less sovereignty and power, society has experienced less stability, often leading to rebellion from the opposite opposite end.

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Conversely, when the middle points of the spectrum have had opportunities for solidarity, dialogue and power shaving, curator durability and satisfaction among the people have been observed.

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The contemporary social movement in era reflect the ongoing dialogue and interaction between activities representing a different position on the spectrum.

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Power institution with a particular part of a spectrum is kerosene. For for instance a Iranian constitutionalist advanced through the alliance of the second fifth guru.

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However, there have been in stance where the first group and to some extent the second group have revolted against others leading to public anger and repair caution such as the excursion of chef as a love notei.

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But the sheriff's followers rise up somewhere, but the sheriff's followers rise up somewhere else in history.

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There's a hand secular forms and the issue of unveiling women exemplify the alignment of power with the feast group.

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That's the possibility of revolution in line with the thought of the first and second groups as seen in the Islamic revolution becomes historically peaceable or the second reform movement.

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Has a place in the middle of spectrum where the where there is supposed to be a cancellation between religious city and modern concepts.

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More stable era that is pushed back you to the employment of group in the first and second point of the spectrum and rises again in the BM live feeder movement in 2,022.

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With an idea belonging to the fourth and fifth group. The fact is that more stability in a society like Iran is very powerful and authority can bring more points on the spectrum.

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Thank you for your attention.

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Thank you.

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Thank you for all the presenters and your wonderful job. Now we will open for questions comments. We still have around 20 min, so enough.

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And we have anyone can approach the micro here in the front.

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Hi, thank you all the presenters. I've got 2 questions for 2 different presenters. So I'll start with Jonathan.

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So I've done a little bit of research on an Australian interreligious environmental activist group ARK.

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And one thing I found is that they are an interfaith organisation yet. Most of them are Christian.

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And so the Christians do have a lot of say in what kind of activist. Activities occur and they have got the resources so I just wondered if you could comment on the kind of power dynamics within Indonesia and which groups do actually have a lot of say in what goes on.

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And Rose, I just wanted to ask about the salaries workers. It seems like they are doing a lot of I guess emotional labor in managing their own reactions to people in society that are stigmatized and trying to find ways to relate and not bog down prejudice.

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I was just wondering if you looked at or there was any discussions around how they approach LGBT people coming into these places and the kinds of emotional management that they would go through to reconcile these things.

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Yeah, I know. That's it. Thank you. Thank you.

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That's right. Yes, you can go ahead and answer. We also have online or last presenter in case any of you would like to ask something.

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Thank you, Joey. I think we have the same last name, so that's a good idea.

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So yeah, that's not good. Yeah. So yeah, that's true. That the interesting about Indonesia, although it's a Muslim, it's true that the interesting about Indonesia, although it's a Muslim majority country the interesting about Indonesia although it's a Muslim majority country the different regions have different power structures so

441
01:33:11.000 --> 01:33:14.000
there's a Muslim majority country the different regions have different power structures so there are some islands that are majority country, different regions have different power structures.

442
01:33:14.000 --> 01:33:18.000
So there are some islands that are majority Protestant Christians have different power structures. So there are some islands that are majority Protestant Christians, other majority Hindu, like Bali.

443
01:33:18.000 --> 01:33:21.000
So there are some islands that are majority Protestant Christians, other majority Hindu like Bali.

444
01:33:21.000 --> 01:33:30.000
So the power structure really varies depending on the location and even sometimes within local communities like there are some villages in the region where I'm studying which are majority Hindu even though the area's majority Muslim.

445
01:33:30.000 --> 01:33:46.000
So yeah, so it's kind of a bit complicated but it is true that yes the power structures tend to favor that the actors who have more connections to government figures who have more access to resources.

446
01:33:46.000 --> 01:34:00.000
You know, ability to mobilize people. So what often happens is that particularly the indigenous social movements, they tend to try to find some religious power structure to partner with to give them more power.

447
01:34:00.000 --> 01:34:16.000
So they'll often have a A local Muslim leader who will hold a gathering and gather people together and then organize a demonstration in support of a group because they themselves wouldn't be able to do that but they can kind of rely on the power of their religious power structure.

448
01:34:16.000 --> 01:34:20.000
So that's often how it works, but it's more complicated, but that's a starting point for now.

449
01:34:20.000 --> 01:34:25.000
And I want to hear more about your research too. So thank you.

450
01:34:25.000 --> 01:34:41.000
Okay, it was an excellent question and yes we did. So I guess the answer to that is So it's something that Salvo's always said to me during the field work is that we have the community centers and we have the church, but they're the same thing.

451
01:34:41.000 --> 01:34:59.000
But they weren't. So the community centers, even though they were attached to their worship centers. A lot of the volunteers were actually service users as well as being service providers and being members of the faithful right so at that level they were very LGBTQ.

452
01:34:59.000 --> 01:35:15.000
Inclusive although we're trying to be at least so they started this parents group for example and they wanted to have salvos have all of these different emblems and they actually have a queer one and they wanted to put that Mthem on the fly to let everybody know.

453
01:35:15.000 --> 01:35:16.000
Mums and mums, dads and dads, everybody can come in. It's all good.

454
01:35:16.000 --> 01:35:27.000
That was very sizz, but yeah, they were trying to be inclusive. But then in this discussion, where they're talking about how we're going to develop a parents group.

455
01:35:27.000 --> 01:35:36.000
A number of member of the church stepped in and said yeah yeah that's all good but They need to make sure that they know they can't come in and give testament.

456
01:35:36.000 --> 01:35:45.000
So there was tension between let's be inclusive for the whosoever in the community center, but when it came to the church it was a different.

457
01:35:45.000 --> 01:35:52.000
Conversation. That's the answer for that one.

458
01:35:52.000 --> 01:36:04.000
Kind of places. So my, yeah, can you hear me?

459
01:36:04.000 --> 01:36:10.000
Hello, are you online? She needs to be unmuted, I think.

460
01:36:10.000 --> 01:36:13.000
Yes, let me write a message. To her.

461
01:36:13.000 --> 01:36:17.000
Hello everyone, yes I am. Can you hear me? Hello.

462
01:36:17.000 --> 01:36:29.000
Oh, hello. Yes, we can. Yes, thank you very much for your presentation. And thank you for, your content today.

463
01:36:29.000 --> 01:36:50.000
Your presentation was an entirely new field to me and I'm wondering please if you're at liberty if you could comment are you this same summer yet do Hedlu who's known as a political activist and blogger.

464
01:36:50.000 --> 01:36:54.000
Are you are you the same person?

465
01:36:54.000 --> 01:36:56.000
Yes, I am. Yes.

466
01:36:56.000 --> 01:37:17.000
Okay, I understand that you were received 50 lashes. For your activities in protest in the 2,009 presidential election in Iran and I'm wondering whether that contravened the Constitution.

467
01:37:17.000 --> 01:37:47.000
And secondly, I'm wondering, the death of Masa Amini. What has that is there a movement regarding women not wanting to wear the veil or how do you see that, given your presentation on the evolution of the Constitution of Iran and and thank you for being the person that you are.

468
01:37:53.000 --> 01:37:54.000
Thank you for your attention.

469
01:37:54.000 --> 01:37:58.000
Please, please respond. Come on here. Please respond.

470
01:37:58.000 --> 01:38:12.000
Okay, thank you for, your attention. I don't have anything. To add about these things I couldn't say anything here I apologize.

471
01:38:12.000 --> 01:38:17.000
I knew.

472
01:38:17.000 --> 01:38:19.000
Good.

473
01:38:19.000 --> 01:38:22.000
I can't see anything. I can't hear anything.

474
01:38:22.000 --> 01:38:38.000
You can, you can, yes, would you like to comment further please on the evolution of the Constitution of Iran in modern daytime given these developments, please.

475
01:38:38.000 --> 01:38:54.000
Just quickly. Okay, thank you very much. Thank you. Is there anyone else with any question?

476
01:38:54.000 --> 01:38:59.000
Come and also those that are joining the Zoom. Come and also those that are joining the Zoom Throup session.

477
01:38:59.000 --> 01:39:00.000
You could also those that are joining the Zoom Throup session. Come and also those that are joining the Zoom Throup session.

478
01:39:00.000 --> 01:39:05.000
You could also type a question or comment or just. And your dear self as well if you want to say something.

479
01:39:05.000 --> 01:39:21.000
Last question? Yes, go ahead, of course. This is for you, Jonathan. You talked a lot about the non-religious and the interfaith and how they were all working together and the interface and how they were all working together and very coherent and how they were all working together and very coherent and how they were all working together and very coherent were the examples of where it

480
01:39:21.000 --> 01:39:26.000
wasn't working well or whether there was tension or that they had to work through. Yeah, that's true.

481
01:39:26.000 --> 01:39:37.000
I mean, I've given a very big overview so it doesn't always, yeah. I think in some of this more ethnographic work that I'm working on now can bring out some of the tensions.

482
01:39:37.000 --> 01:39:53.000
But in the other cases that you studied, yeah, I mean, I think there's a sense in which a lot of the environmental activists are not very practicing in a religious way or often from a more leftist or socialist approach.

483
01:39:53.000 --> 01:40:03.000
Being leftist is quite marginalized and difficult in Indonesia. There's a long history of of people being singled out and attacked for having those kind of identities.

484
01:40:03.000 --> 01:40:08.000
So they don't usually promote that, unattached for having those kind of identities. So they don't usually promote that, of identities. So they don't usually promote that, but people know.

485
01:40:08.000 --> 01:40:14.000
So there is kind of this tension. Being from that perspective and then having a very different way that you approach stuff than maybe someone from a religious community would.

486
01:40:14.000 --> 01:40:35.000
What we found is often that I think there's a sense in which the social movements are so marginalized and struggling to achieve gains and struggling to achieve gains that they tend to be quite collaborative and struggling to achieve gains that they tend to be quite collaborative and maybe a bit less splitting and confrontational in the way that

487
01:40:35.000 --> 01:40:50.000
you may have in some context that we're familiar with. There are a lot of disagreements and contestations, but I think you do find a lot of people partnering together that maybe wouldn't in some other context because they need that kind of power that the one group on their own doesn't have.

488
01:40:50.000 --> 01:40:55.000
The activists, the environmental activists don't have power themselves to be able to make the change they need.

489
01:40:55.000 --> 01:40:56.000
So they kind of have to actively go out and build these kind of coalitions in order to be successful.

490
01:40:56.000 --> 01:41:12.000
So I think there is some difficulty in suspicion, but then also there's almost like a recognition of the need, but then also there's almost like a recognition of the need that pushes people beyond that.

491
01:41:12.000 --> 01:41:18.000
Let's go ahead there in the back and then here in the front.

492
01:41:18.000 --> 01:41:38.000
Thank you very much for your presentations. I really enjoy it. I have a question for the presentation on pollen and I'm very curious it's out of Korea's day about the idea of a ecological scene and I am thinking about if you have research this in another count so what's the impact of the ecological

493
01:41:38.000 --> 01:41:51.000
scene in our content is what usually the answer of priest so what you need to do to explain kind of spy the ecological scene and and do you find an equivalent in another religion.

494
01:41:51.000 --> 01:42:07.000
So if you can go. A little bit more further. Children. It's yeah in in the excerpts from the interview which we gave you in the our presentation.

495
01:42:07.000 --> 01:42:24.000
It was one of the I'll give you the context. It was one of the members of the of activists of the Catholic environmental movement who was actually appalled by the situation within the church.

496
01:42:24.000 --> 01:42:53.000
And that's what we see a lot in our data. That a lot of these people are finding it super hard to actually manoeuvre within various especially openly anti-ecological stance of some of the RGB shops and here was a situation where her husband went to the confession and the confession was with the

497
01:42:53.000 --> 01:43:02.000
Franciscan monk. So the Franciscan monk is the person who should be super alert and one of the persons within the Catholic Church who should be D.

498
01:43:02.000 --> 01:43:23.000
One to understand what the ecological scene is and this person was actually saying about overeating or being overconsumed, consuming too much and things like that.

499
01:43:23.000 --> 01:43:28.000
And the monk basically told him that what are you talking about? This is nonsense. This is rubbish.

500
01:43:28.000 --> 01:43:47.000
Basically, and he and the active is basically gave us as an example as one of the key barriers within the church that's basically gave us as an example as one of the key barriers within the church that is showing us basically one of the key barriers within the church that's showing us basically that on this church that's showing us basically that on this particular

501
01:43:47.000 --> 01:44:02.000
example that is showing us basically that on this particular example that there are before this movement is able to achieve anything outside of the church, it needs to make any sort of inroads inside the church and especially within the Franciscan sort of monk.

502
01:44:02.000 --> 01:44:09.000
So this is just to give you more about the situation. I think the wish I want to more say more.

503
01:44:09.000 --> 01:44:29.000
It's kind of difficult to compare this this concept of a political scene to other religions. That is something that we have studied in the context of Roman Catholicism, which is kind of directly inspired by the Pope, Roman Catholicism, which is kind of directly inspired by the populism, which is kind of directly inspired by the

504
01:44:29.000 --> 01:44:38.000
pope, which is kind of directly inspired by the Pope, a green encyclical of that Osi where he kind of promotes this idea that when you're doing some bad things, green encyclical of where he kind of promotes his idea that when you're doing some bad things, he kind of

505
01:44:38.000 --> 01:44:46.000
promotes his idea that when you are doing some bad things, this human nature relation is also part of this idea that when you are doing some bad things, this human nature relation is also part of this idea that when you are doing some bad things, this human nature relation is also part of your thinking of what you're doing, how your

506
01:44:46.000 --> 01:44:55.000
lifestyle looks like, what kind of practices you, which are. Harming the environment are present in your life.

507
01:44:55.000 --> 01:45:01.000
So that is kind of the idea we just New at least for for the Polish context And it's still needs to be contextualized more.

508
01:45:01.000 --> 01:45:20.000
So those activists. Inside the this Roman Catholic political movement they are trying to they explain what does it mean in particular in our context.

509
01:45:20.000 --> 01:45:29.000
Yeah, so like referring to overconsumption, referring to coal, the reliance on coal, on polluting the environment, putting the air.

510
01:45:29.000 --> 01:45:41.000
So like those kinds of things that people can can relate to in the daily lives. But yeah, I'm not sure if that similar concept exist in other religions.

511
01:45:41.000 --> 01:46:07.000
I would rather relate this with the recent turn to the screening of religion, but certainly other religions also insist on ethical side of of life so so in in Islam also the those who promote this bring Islam, they also quote Koran saying, OK, that lifestyle is not compatible with any sustainable sustainability, any

512
01:46:07.000 --> 01:46:18.000
kind of ecological lifestyle. So if you want to be the green Muslim, you should follow this dish because in the Koran or in the habits or in other sources you have those ideas.

513
01:46:18.000 --> 01:46:33.000
So they are also trying to reinterpret these ideas. So certainly there are similar efforts in other religions but yeah but if that is this concept I'm not that sure.

514
01:46:33.000 --> 01:46:39.000
Thank you. Yes.

515
01:46:39.000 --> 01:46:50.000
Yeah, I have actually 3 questions for 3 presenters. One about the presentation in Juja.

516
01:46:50.000 --> 01:47:16.000
Thank you very much for that. I was finding interesting. I see a bit of a Contradiction in the fact that The movement you are starving is opposed to putting in our nitro power plant which technically is a renewable energy from the perspective of someone else.

517
01:47:16.000 --> 01:47:26.000
Indeed, it could be paradoxical in a way. So if you can comment on that, be great.

518
01:47:26.000 --> 01:47:39.000
And also one on the question on the presentation is that about Indonesia. I found, I found very interesting, what you mentioned about, interreligious cooperation.

519
01:47:39.000 --> 01:48:04.000
Especially considering the tension that there is in recent years in Indonesia and I was wondering if you are more insights on so if you have actually people in the field talking to you about this saying actually you know there has been interreligious contact and this people are great I mean the time.

520
01:48:04.000 --> 01:48:13.000
If this is an occasion to heal at one in a way environmentalist movements. And then one question for.

521
01:48:13.000 --> 01:48:23.000
Up to standing. I was thinking. As you mentioned that Salvo is also provider of common funded.

522
01:48:23.000 --> 01:48:30.000
Services. So does this pollute the relationship with between the giver and the receiver in any way.

523
01:48:30.000 --> 01:48:52.000
Please take maximum 2 min to address the question please. Yes, thank you for that question. HPPs are not always renewable energy it always depends like from which perspective you look at.

524
01:48:52.000 --> 01:48:59.000
It always depends like from which perspective you look at, from which perspective you look at. And especially, there's a lot of literature done on this issue you look at.

525
01:48:59.000 --> 01:49:09.000
And especially, there's a lot of literature done on this issue, not only on the large HPPs, and especially, there is a lot of literature done on this issue, not only on the large HPPs, but also on smaller scales on this issue, not only on the large HPPs, but also on smaller

526
01:49:09.000 --> 01:49:17.000
scales, but also on smaller scales like smaller HPPs but also on smaller scales like smaller water power dams are considered to be renewed as renewable energies, smaller water power dams are considered to be renewed as renewable energies.

527
01:49:17.000 --> 01:49:22.000
But in lots of poor countries. They do renewable energy is connected with this privatization of the infrastructure.

528
01:49:22.000 --> 01:49:38.000
Not renewable energy, sorry, HPPs are connected with privatisation of infrastructure and in Georgia especially with

529
01:49:38.000 --> 01:49:48.000
With lots of private interests connected to mining. And also what the Heidel power plants quite often do.

530
01:49:48.000 --> 01:50:17.000
They are destroying local ways of leaving, destroying ecosystems, it causes displacing the people and it's connected with huge amounts of violence physical violence towards activists so of course I know that if you if you look at some if you look at it from a developmental perspective I guess then like lots of literature will say this

531
01:50:17.000 --> 01:50:25.000
is a developmental perspective I guess then lots of literature will say this is a source of renewable energy but there also exists not only about lots of literature will say this is a source of literature will say this is a source of renewable energy but there also exists not only about Georgia but I guess the source of renewable energy but there also exists not only about Georgia but I guess in

532
01:50:25.000 --> 01:50:34.000
like everywhere it was like not only about Georgia but I guess like not only about Georgia but I guess like in like everywhere it was research showing what lots of HPPs can do, but I guess in like everywhere it was research showing what lots of HPPs can do to what lots of HPPs can do to what lots of

533
01:50:34.000 --> 01:50:39.000
HPPs can do to walk a wave of lives and Yeah, environment.

534
01:50:39.000 --> 01:50:52.000
Oh, thank you. Yes. Yeah, it is important to point out that there are multiple cases of inter-religious disagreement, they are multiple cases of inter-religious disagreement, conflict and sometimes violence in Indonesia in different places.

535
01:50:52.000 --> 01:51:03.000
Sometimes I think inter-religious cooperation may be a sign of a society where people get long, but also other times it's because of the fact that sometimes people don't that motivates communities to want to really work together.

536
01:51:03.000 --> 01:51:17.000
So in the places where there's been the most violence, I think the best example would be in Maluku where there were some really really bad communal violence in the year, 1,999 and 2,000 between Christian and Muslim communities.

537
01:51:17.000 --> 01:51:22.000
Some of the best peace building initiatives are in that location because the communities recognize that that happened and they don't want that to happen again.

538
01:51:22.000 --> 01:51:42.000
So the case that I mentioned in Aru Islands, they explicitly tried to get, which is in Maluku, they explicitly tried to get Muslims and Christians to work on the project because again that was a sign that we, even though we thought about something in the past, we can all agree about we don't want this sugar plantation.

539
01:51:42.000 --> 01:51:54.000
So sometimes the fact that there is violence sometimes encourages communities to want to work together and use that symbolic power as well.

540
01:51:54.000 --> 01:52:06.000
Okay, so thank you for your question. I would say The government funded emergency relief cards in particular that Salvares distributed.

541
01:52:06.000 --> 01:52:24.000
Did pollute the relationship potential but it didn't at the same time. This was the main provision that Salvos gave people and at one of the research sites at one time there would be like 10 people at one of the research sites at one time there would be like 10 people in a line waiting to come in and get these cars at one time there would be like 10 people in a line waiting to come in and get these cars.

542
01:52:24.000 --> 01:52:26.000
The government gives Salvos a big chunk of money waiting to come in and get these cars. The government gives salvo as a big chunk of money.

543
01:52:26.000 --> 01:52:41.000
They tell them the eligibility and you know, administered, administered this and hand it out. So it didn't split the relationship in so far it brought people in and so it was a way in for Sabbath to have these conversations and start at the same time because they had to demonstrate it.

544
01:52:41.000 --> 01:52:47.000
And they had to deliver the conditions around the card. It wasn't for everybody. It was only certain amounts.

545
01:52:47.000 --> 01:52:58.000
You had to show your idea, you had to prove that you couldn't pay this bill in order to get the money and so it created opportunities for tension and the salvos people often got.

546
01:52:58.000 --> 01:53:04.000
Some antagonism and some anger that wasn't really directed at them. It was at the government, but it's just what happens on the front line.

547
01:53:04.000 --> 01:53:10.000
So yeah, I hope that answers. Thank you. Thank you and we have a comment in the chat from Somalia.

548
01:53:10.000 --> 01:53:16.000
Do you want me to go ahead and read it.

549
01:53:16.000 --> 01:53:24.000
It is apologize for not being able to speak at that time but I explain about the free life women's movement in around today in the text.

550
01:53:24.000 --> 01:53:36.000
The efforts of Iranian women to preserve their authority and choice. Can be seen these days and I hope that we Iranians can live our free life based on our beliefs.

551
01:53:36.000 --> 01:53:41.000
These days Iranian women are leaders in many fields from science to politics. And we are short of time.