 So I hope you can see my screen. Yes, very well. Then let's proceed. So yes, thank you very much for this opportunity. Our work on exploring spiritual values of forests in Europe and Asia is part of a multi-author paper which also forms part of the Sincere Project which is a Europe Commission funded project focusing on how to enhance forest ecosystem services and the innovation thereof. It's exploratory work and it's based on expert knowledge from 18 interdisciplinary experts in 13 countries, three in Asia. So we have Japan, India and Iran and then 10 in Europe. So why did we decide to focus on spiritual values of forests? Well, here in Europe, we saw a boom in the spiritual or non... So I'm sorry, I'm having trouble with my presentations as the... Okay, now it's prepared. So we experienced a certain boom in the non-material forest ecosystem services such as funeral services or you can also call it natural burial sites, forest therapy, forest bathing, which is actually quite a huge trend here in Europe at the moment of course originating from Japan. But this is of course not new. Humans have had a close relationship with forests and have been intrigued by its magical nature actually since forever. And all societies also depend on forests for their spiritual development. So manifestations of this could for instance be sacred natural sites or sacred groves. Some still exist today in some countries. And we also know that forests and trees are often central in myths and folklorists. And again, this we see also today. So in films, maybe you notice this guy or even this guy. And even though there is this connection between humans and nature on a spiritual level, actually there's quite a bit of a research gap on this. Laban for instance calls spiritual values of forest as the neglected step children of forest-based ecosystem services. So with our work, we really wanted to put the limelight on spiritual values and this interaction between nature and humans. So first we needed to think about what actually do we mean with spiritual values of forest and due to the limited time, I will not go too much into detail here. But what is important to notice is that forest spirituality or forest spiritual values is of course very subjective which makes it a bit difficult to work with because it means different things to different people. And it isn't limited to religion although of course religion is a big part of it. But forest spirituality could also simply be walking in the forest and having a feeling of spiritual renewal not related to any religious aspects. It can simply be in nature and you have this wow feeling or moment or having very strong emotions on forest issues. And what is also important to know is that there are different activities which then triggers or manifest this spiritual values and here the difference between other activities or cultural ecosystem services become a bit murky. Like I said, for instance, walking in the forest which is of course a recreational value but this can trigger then the spiritual value. And then what is very clear is that forest spiritual values result from the exchange between place. So nature, human, the community or an individual including its cultural or religion or history and then of course the activity or engagement with nature and then perceptions matter. So how you see or perceive nature this affects then how you act towards nature so how you manage it. And then this changes the landscape and then this automatically then in the end changes your perception again. So this interaction then between place activity and human then brings me to the next part where we formed our hypothesis to think about spiritual values of forest and consists of four stages. These stages are non-linear and so not chronological. It's rather divided in grouping of common patterns that we saw in our certain case areas over time. It's not exclusive. So you can have more than one stage at the same time happening in the same place. Maybe one is a bit more dominant than the other. So just to quickly explain it. So in the first stage you have where forest spirituality is rather obvious. And this is for instance where nature worshiping is still very dominant. And here the main way of thinking is nature gives, nature takes, you need to have a respect towards nature. You need to be thankful for its gifts maybe even give offerings. So from a European perspective this would be more in the past where paganism or nature worshiping was very still common. Now there's not so many examples of this. One example could be the Sami people in Finland. Still a small indigenous minority group. So then the next stage, we call it taming of nature and this is where humans try to tame nature to serve themselves humans and to serve a God. And this stage from a European perspective this is and also from the other case that is was when the advent of major organized religions came so Christianity or Islam. And then they incorporated or replaced often nature worshiping, they changed the landscape. Often they changed the landscape also with a religious from a religious point of view. So often saying, yeah, we got made us two words of nature and therefore we have the responsibility to use nature as is for instance the case in Christianity and Islam. Yeah, so then they started controlling nature to for maybe to get timber from it, fuel wood also for acroforestry. And so we that see still is some kind of a spirituality but it is starting to decline. And then in the third stage, this is where science and technology is used to optimize nature's management for the benefit of society. Here forest spirituality is actually at a low. We see monofunctional of forest and it's mainly for timber production legislation is put into place to regulate this forest management plans that are set up for schools are established. And we often see plantation forestry which is maybe not the most spiritual place you can find. Plantation forestry then to address this deforestation that happened in the second and in the beginning of the third stage. So you can actually talk about a kind of economic religion preaching the gospel of efficiency some reaches as a folders. And then in the fourth stage, so this is actually kind of a reconnecting with nature re-spiritualization of nature, you can also call it. And this where society reunites with nature for its non-material benefits. This is definitely visible in Europe and also Japan very much in the urban areas. And we think also it happens as a reaction or maybe even a kind of a sort of protest against the third stage of forest use. So where forests were places of production in this stage in the third stage and to a certain extent also in the second stage. Now in stage four forests are places of consumption of spiritual values of aesthetic values and even recreation. As I said, this is very often in urban populations where they try to escape also this urbanism. And so we move from monofunctional forest to multifunctional forest. And it also often goes hand in hand with environmental movements. And societies become more aware of the risks of nature or that nature faces as we see with more climate change catastrophes become more visible. There's maybe even the realization that humans are after all not in control of nature. And societies become more vocal on forest management topics. They are more emotional about forest. Yeah, and like I said, this is very much in the urban populations. So examples of these re-spiritualization could be people visiting the forest more often forest activities such as forest bathing or forest therapy. It could also be in Spain for instance in one of our case studies there was an example where sacred groves are actually established now where society plant trees with a significant meaning. So maybe the oak tree representing strength or the cypress tree representing immortality. And these groves then serves as a kind of a grateful contribute to nature, a place of seclusion where they can go to calm the mind and refresh the spirit. Another example could be some business opportunities. Of course this raises some ethical issues if you really want to put a monetary value on spiritual values. But there are also examples. For instance, this funeral forest I mentioned in Germany. This is also very popular at the moment. Actually, since the first company started about 20 years ago, it's called Friedwald which means you can kind of translate it to peaceful forest. And yeah, this is the biggest company of funeral forest. They have more than 70 stands across Europe. But there are also smaller businesses or even municipalities which engage in this trend. And then we also see policy mechanisms acknowledging the spiritual value. So in Europe, the forest Europe, sustainable forest principles and indicators was set up in this third stage where they focus on the more to enhance timber production also for future generations but now they are also acknowledging explicitly spiritual values. And then- I think you're probably running out of time. Okay, yeah. I'm on my last slide. So yeah, just to wrap up. So what does this mean for urban forestry? We need to think about what are these drivers for re-spiritualization? So yeah, it could be religion but it could also be secularization that people move away from religion. This climate change risks that people realize nature is fragile but definitely urbanization is one of the strivers of re-spiritualization. And we hope with our work that we can shed some light on the importance of this issue that spiritual values are then also taken into account when policies are made, when management plans are set up for also urban forests. And then also to deal with trade-offs because of course, if you go to the forest to satisfy spiritual needs you would probably want peace and quietness but then you maybe have mountain bikers quickly going by. So I mean, this raises a lot of issues. And also as I mentioned, there's some ethical issues if you want to set a monitor value on this. But with our work, like I said, it's exploratory and it's just to shed some light on the importance of also the spiritual values. Yeah, and then I would conclude. Thanks.