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Wonderful. Well, thank you to Michael and thanks also to Andrea, who who has been doing the slides for us.

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So really. Thank you. We have about five minutes just for some questions for Professor Ronald Houghton.

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And so if you if you're willing to come back home, your your camera on your microphone, we've got a question straightaway from Susan Greaney.

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Susan asks, Do you think there is another emerging phase in your developmental model, perhaps 2015 onward,

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where certain right wing groups adopt the symbolism and terminology of paganism to claim problematic nationalist and racist views?

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How can we work across different interest groups to attempt to counter such uses and perspective?

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Well, a brilliant question. One one. Professor Hudson, would you like to answer that?

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With pleasure. The group's concerns are much more influential and important in areas of northern and Eastern Europe.

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I haven't yet come across a significant presence for them in the United Kingdom, especially with relevance to prehistoric sacred sites.

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I mean, there are a few Internet blowhards with these views,

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but then they are one aspect of Internet blowhards with the same views across the spectrum of religion and indeed partisanship.

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So it could be they're avoiding me and therefore I haven't really run into them as much as some others.

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But that is not a problem, which I find significance in Britain yet compared with places abroad where it becomes

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so that I'd be delighted to help orchestrate and response amongst my own networks.

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If I could just jump in. It's it's becoming an issue. We do know of incidences at a number of historic sites, particularly the Afri area.

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Smithey, for example, with Kennet, where damage has been caused by such groups.

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And I think it's I think it's a growing and it'll come if you haven't encountered it yet.

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OK. I think the that that is a different issue.

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I don't think the groups concerned are likely by these actions or many others to gain a wider following and the PAGAD, nor the popular community.

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What we're looking at here is a massacre response to criminal damage by groups committing

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criminal acts rather than having to cater for a spreading ideological movement.

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Does anybody else have any questions that you'd like to put in the chat box?

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Well, Professor Hutton, if I was going to charge Purgative and ask you a quick question, actually, from so early,

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and I do a lot of work with heritage organisations and a lot of the work am

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particularly focussing on is around authenticity and the national trust them.

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One of our our partners work on Spirit of Place alone.

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So this idea of, you know, the authentic site and the spirit of that particular location and what specific to that road, another place.

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And I wondered, had there been any heritage organisations that you've encountered who have started

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actually capitalising on this real connexion to the spear spirit living code,

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that connexion to the spirit base, rather than seeing them as interest groups,

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you might use the place for their own uses rather than to engage wider audiences.

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Not enough. It's starting. The spirits of places, part of the well site, Geist.

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At the present time, I sit on the board of trustees of English Heritage.

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As such, I'm very well aware of what happens in that organisation. And there's a tremendous movement to it.

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Jens, linkup with partner. The idea of the stories of place, say storytellers in one guise or another.

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Coming up, suitably pivotal to the way in which we look at the places in the guardianship of the charity concerned.

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But there's not yet any indication that people with particular spiritualities or

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regard Agins having particularly interesting stories to tell compared with other.

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There are some exceptions to this at the local level, but it's not yet a significant part of the movement.

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It's room for room for development, and we have got a last minute question from Diane.

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So the debt. So how far is that anxiety amongst modern Pagan's about the necessity of specific rights to benefit the debt?

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There's no sense yet of specific rights.

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There's a sense amongst leaders of particular groups that have claimed to speak

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for the ancient dead that if only they were let loose on the sites concerned,

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they would produce a ritual which would make the ancient dead very happy, the very nature of things.

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None of us could really contradict that. On the other hand,

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there isn't yet a broader coalition of groups that could produce some kind of common liturgy or set of liturgies that could be applied to this.

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As yet, it's very ad hoc. And that's really helpful.

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I just wondered whether there was any kind of notion of place involved in that attempt to create or craft either idiosyncratic particular rituals,

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in particular modern pagan groups, or alternatively, some more general ritual.

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I mean, how important is it that these rights take place in a place where putatively ancient pagan dead or also buried or soon to be encountered?

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I haven't encountered in a general sense of this.

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I have encountered particular people and particular groups in particular places to whom it's very important.

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But not Yasuni general sense. Why do you listen to the chats going on online?

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What do you read the Zina's when you talk to the leaders of the organisations?

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This is not a topic that comes up in conversation or features very much in the articles.

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And keep. We've got we do have one last question.

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I realise we just that we need to close in a second.

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But I wondered if you had a quick answer to this question from Mary Bateman, which is you mentioned that the conflicts between spiritual seekers,

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heritage professionals and archaeologists really began from around the 20th century.

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Do you know anything about whether these sites were severely contested further back in time,

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e.g. the 16 to 18 early modern and clericalism, for example?

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No, there is there are no such cases beforehand.

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What you have instead is a very ironic, different effect whereby antiquarians,

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the ancestors of archaeology like John Obree and William stupidly realised that these sites are sacred places of ancient peoples.

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And then some of the locals realised this. They get the idea and set about trying to destroy them in the name of their own Christian faith.

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So that is another kind of collision caused over them.

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But a quite a different kind from the present day. Brilliant.

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Thank you very much, FSR Hutton. We will now close, close out session.

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I am sure there'll be lots of other questions that will be flooding in throughout the rest of the conference.

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I'm sure you'll you'll be in good position to answer. And we will now have a very short break, slightly reduced if you can all come back.

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We will start again at three, five minutes past 3:00. But could I ask that the speakers for the next session say panel to.

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We have to, Nick. Nicky Garland spoke to Lisa Tallis.

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And Juliette, what if you could all join us, please, at three o'clock to cheque your presentations?

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But in the meantime, thank you very much, Professor. How. Thank you to to Michael.

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Michael Costa. And a warm round of applause. A virtual round of applause.

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We will please turn your videos like friends off when you if you go for a little bit of a break.