Wonderful. Well, thank you to Michael and thanks also to Andrea, who who has been doing the slides for us.
So really. Thank you. We have about five minutes just for some questions for Professor Ronald Houghton.
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.
Susan asks, Do you think there is another emerging phase in your developmental model, perhaps 2015 onward,
where certain right wing groups adopt the symbolism and terminology of paganism to claim problematic nationalist and racist views?
How can we work across different interest groups to attempt to counter such uses and perspective?
Well, a brilliant question. One one. Professor Hudson, would you like to answer that?
With pleasure. The group's concerns are much more influential and important in areas of northern and Eastern Europe.
I haven't yet come across a significant presence for them in the United Kingdom, especially with relevance to prehistoric sacred sites.
I mean, there are a few Internet blowhards with these views,
but then they are one aspect of Internet blowhards with the same views across the spectrum of religion and indeed partisanship.
So it could be they're avoiding me and therefore I haven't really run into them as much as some others.
But that is not a problem, which I find significance in Britain yet compared with places abroad where it becomes
so that I'd be delighted to help orchestrate and response amongst my own networks.
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.
Smithey, for example, with Kennet, where damage has been caused by such groups.
And I think it's I think it's a growing and it'll come if you haven't encountered it yet.
OK. I think the that that is a different issue.
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.
What we're looking at here is a massacre response to criminal damage by groups committing
criminal acts rather than having to cater for a spreading ideological movement.
Does anybody else have any questions that you'd like to put in the chat box?
Well, Professor Hutton, if I was going to charge Purgative and ask you a quick question, actually, from so early,
and I do a lot of work with heritage organisations and a lot of the work am
particularly focussing on is around authenticity and the national trust them.
One of our our partners work on Spirit of Place alone.
So this idea of, you know, the authentic site and the spirit of that particular location and what specific to that road, another place.
And I wondered, had there been any heritage organisations that you've encountered who have started
actually capitalising on this real connexion to the spear spirit living code,
that connexion to the spirit base, rather than seeing them as interest groups,
you might use the place for their own uses rather than to engage wider audiences.
Not enough. It's starting. The spirits of places, part of the well site, Geist.
At the present time, I sit on the board of trustees of English Heritage.
As such, I'm very well aware of what happens in that organisation. And there's a tremendous movement to it.
Jens, linkup with partner. The idea of the stories of place, say storytellers in one guise or another.
Coming up, suitably pivotal to the way in which we look at the places in the guardianship of the charity concerned.
But there's not yet any indication that people with particular spiritualities or
regard Agins having particularly interesting stories to tell compared with other.
There are some exceptions to this at the local level, but it's not yet a significant part of the movement.
It's room for room for development, and we have got a last minute question from Diane.
So the debt. So how far is that anxiety amongst modern Pagan's about the necessity of specific rights to benefit the debt?
There's no sense yet of specific rights.
There's a sense amongst leaders of particular groups that have claimed to speak
for the ancient dead that if only they were let loose on the sites concerned,
they would produce a ritual which would make the ancient dead very happy, the very nature of things.
None of us could really contradict that. On the other hand,
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.
As yet, it's very ad hoc. And that's really helpful.
I just wondered whether there was any kind of notion of place involved in that attempt to create or craft either idiosyncratic particular rituals,
in particular modern pagan groups, or alternatively, some more general ritual.
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?
I haven't encountered in a general sense of this.
I have encountered particular people and particular groups in particular places to whom it's very important.
But not Yasuni general sense. Why do you listen to the chats going on online?
What do you read the Zina's when you talk to the leaders of the organisations?
This is not a topic that comes up in conversation or features very much in the articles.
And keep. We've got we do have one last question.
I realise we just that we need to close in a second.
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,
heritage professionals and archaeologists really began from around the 20th century.
Do you know anything about whether these sites were severely contested further back in time,
e.g. the 16 to 18 early modern and clericalism, for example?
No, there is there are no such cases beforehand.
What you have instead is a very ironic, different effect whereby antiquarians,
the ancestors of archaeology like John Obree and William stupidly realised that these sites are sacred places of ancient peoples.
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.
So that is another kind of collision caused over them.
But a quite a different kind from the present day. Brilliant.
Thank you very much, FSR Hutton. We will now close, close out session.
I am sure there'll be lots of other questions that will be flooding in throughout the rest of the conference.
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.
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.
We have to, Nick. Nicky Garland spoke to Lisa Tallis.
And Juliette, what if you could all join us, please, at three o'clock to cheque your presentations?
But in the meantime, thank you very much, Professor. How. Thank you to to Michael.
Michael Costa. And a warm round of applause. A virtual round of applause.
We will please turn your videos like friends off when you if you go for a little bit of a break.