The Chapterhouse Lectures

[Libby]

AN OPEN INVITE

Every year the four Chapterhouse Schools (Ui Cennesliag, Cantabria, Achkaerin and TBC) around Mundus see hundreds of girls graduate from our academic courses. Traditionally these students have always achieved highly and many have gone onto great things. It is a tradition that during the week of their graduation celebrations in Claith that a series of guest lectures take place.

The graduation is a highly symbolic and important moment in the life of Bene Gesserit Sister as it marks her transition from a student to a teacher of the faith as such the graduation week sees many graduates of our school return to celebrate alongside their new Sisters. We also welcome many of the leading Bene Gesserit families who help support our academic excellence. This year though marks the first time we have publically seen students graduate, the ceremony has always been a private Bene Gesserit occasion and held under the guise of a school sporting festival. The Reverened Mother however has recently stated the intent for the faith to no longer be in the shadows and while many nations across Mundus view us with suspicion it is through getting to know us through events such as this that you will realise our faith desires only one thing and that is a better life for all on Mundus.

As such we are this year opening invites to non-Bene Gesserit to speak at the Lectures. In previous years lectures have included topics ranging from those about other faiths, to scientific discovery, history and even dance. We therefore welcome applications from any individual, government or organisation to come and give a lecture. We shall also be willing to allow any organisation or government to send a delegate to join the celebration and witness the lectures which will conclude with Reverenda Mother Erin McGregor presenting new graduates with their accreditation as a full Bene Gesserit Sister.

Applications to speak should be sent to Chapterhouse Leader Belinda Causon (Missionara Protectiva) stating who you are, who you represent (if anyone) and the topic for your talk. Applications to attend should be addressed to the same individual and include details of your full title, who you represent and any requests for your stay, such as a request for an audience with any of the heads of the Four Branches of the Sisterhood or the Reverned Mother.

We look forward to welcoming you to Chapterhouse.

Duchess Lena Atreides
Missionara Protectiva
Chair of the Chapterhouse Lectures Association.

[RobertAgira]

To:- Duchess Lena

It would be a great honour to speak at your upcoming lecture series. I believe that your series presents a perfect platform to share knowledge and understanding and as the leader of a minority religion I would appreciate the chance to have a global message. It is also my understanding that your students take an interest in all faiths and sadly I suspect will not have had chance to explore the faith of Helusan. I think therefore both parties could gain a great deal. I therefore would wish to come and speak about the Helusan Faith in the 21st Century if given the opportunity.

I thank you for you consideration.

May Helus Watch Over You and Your Students Gain Knowledge

Prophet Mary Scott of the Helusan Faith.

[Markus]

TO: Chapterhouse Leader Belinda Causon

   I, Musaevna Kadyrov, a Tamoran philanthropist, would like to attend your upcoming lecture series and also give a short talk about Tamora's banking system and how it differs from the rest of Mundus.  Furthermore, I would like to meet the Reverend Mother of your faith. Religion has a profound influence in all aspects of Tamoran life and it would be an honor to meet a religious figure of her status. I would also like to ask her how are the fifty Tamoran ex slaves doing as I know she personally welcomed them into your organization.
   I look forward to your reply.

Lady Musaevna Kadyrov

[Norgeras]

To her Grace, Duchess Lena Atreides, in her Role as Missionara Protectiva and Chairwoman

after the Politicians of our Empire had their chance to know your Culture better, the Cult of Death has a desire to exchange thoughts and Ideas with your People, and would hope to use this opportunity to give your Students an Insight in our Believes and Role within the Neu Uburzian Society.

May Death call you only in years far ahead,

Saskia Hohenrod, High Priestess to the Cult of Death

[The Young Pope]

Concordia, Integritas, Industria

To:- Duchess Lena Atreides

As the foremost representatives of the Fava Family, Me and my relative over in New Zion would like to attend your upcoming lecture and talk about the successes behind 'Fava Organisation' and 'Fava Financials', the largest holding company and bank respectively in Mundus, as well as how each and every graduate could themselves become more successful than ever. Furthermore, we would like to meet with the Reverend Mother if possible, as we both know that we have interests that are align with each other and potential surprises might spring up.

Take Care and God Bless,

Augustin Fava, Chairman of Fava Organisation
Neal Fava, President & COO of Fava Financials

[Libby]

The Duchess Lena's Missionara uniform wasn't quiet a form fitting as it once had been but she still wore it proudly for its annual use. Guests had arrived from across Mundus and the Duchess did her best to at least say hello to each person coming through the main gate. Many of them were the parents and family of the girls who were graduating today, the first year group to graduate publically in as long as anyone alive could remember. A giant hall had been prepared for the talks but the graduation itself would take place on the huge lawn. Lena knew some of the overseas guests would wish to see the graduation and so she waited until the last minute before heading to the lawn area. The edge was filled now with a ring of well wishers and the walls that made up the mock castle walls that formed the inner schoolhouse were thronged with members of the Sisterhood.

A screeth of bagpipes played by a group of Truthsayers signalled the approaching graduates walking towards the lawn in four columns of girls walking in pairs. Each column made up of a different colour, those about to be given the status of Mothers in black gowns, the Missionara in blue tunics, Truthsayers in their khaki and finally the Honored Mates in red. Each column came and stood before a makeshift stage before kneeling on the grass. Dressed in a heavy black robe, a gold circlet on her bald head was Erin McGregor, the Reverned Mother of the Bene Gesserit faith arrived on the stage. "Today we welcome into our hearts the future of the Sisterhood. 573 girls today become women ready to serve humanity in order to protect its future. The next few years for our faith are critical ones, our homeland is being returned to us, the world is aware of us and because of the reckless actions of a few we must build a foundation showing what our people truly are. As such I am today honoured to welcome the first guest lecturers to us since our faiths....how shall I say public outing. With all that said I present the class of 2018 starting with Mother Susanne McTominay." there was polite applause, one at a time the top scoring graduate of each branch of the Sisterhood was called and presented their scroll of graduation. The rest of the girls where called ten at a time until all had been presented their certificates of graduation. As the last girl left the stage their was cheers from the girls as they mingled the blacks, reds, blues and khakis, exchanging hugs and best wishes. For some it would be the last time they'd see each other, the Mothers sent around Mundus to try and support the spiritual needs of the faith, the Missionara largely destined for Universities on a variety of course in institues as varied as engineering to history. The Truthsayers would be dispatched to either act as security on the schools, for the key members of the Sisterhood or even possibly smuggled into Katiane to continue the fight, finally the Honored Mates would be paired up or act as pastoral carers at the schools. First though their were celebrations and among them the lectures.

Some of the girls who had just graduated had booked space to go hear the lectures, mostly those in the blue jackets of the Missionara, although members past and present of the day to day service of the Sisterhood were also in attendance. Duke Niklaus Corrino had also arrived and was sat on the front row next to Duchess Lena Atreides who had arranged the whole series of lectures. Once everyone was settled it was left to the Chair to take to the stage "Ladies and gentleman, honoured graduates. Welcome to this years series of lectures, I would like to thank everyone for attending and waste no further time welcoming on stage our first speaker."


OOC- Post in any order, once one person posts their "lecture" please wait for me to reset the scene and then the next can go. I'm going to start a seperate thread for Q&A's.

[Markus]

Musaevna approached the podium. She was dressed in the typical Tamoran garment for women: an abaya dress and a hijab. The garments were exquisite, showing from a mile away they were very expensive.  She proceeded to address those present in the room:

"First allow me to thank you for your invitation, for allowing me to see the graduation and for giving me the opportunity to speak. I commend you for choosing to open the doors to your faith and allow others to see what is inside. It is the best possible decision. We Tamorans always believed that if a religion has value then people should practice it in the open for all to see."

"My topic for today might seem a little odd considering the prestigious institution in which the event takes place and also the honorable hosts that made it all possible" she pauses for a couple of moments, looks at the Duke and Duchess in the front row and bows respectfully before continuing " but please bear with me".

"I would to talk to you about the system of banking we have in Tamora. Our religion does not allow usury, any practicing Tamoran that follows the Prophet would not charge interest on any loans they give. It doesn't matter who the borrower is, the lender cannot, under any circumstances, take any interest from the borrower. So it comes to no surprise that our banking system does not charge interest at all. Want to buy a house? You can come to the bank, tell the teller what house you'd like to buy and the bank will buy the house for you. Afterwards, you can move in the house and pay rent to the bank. After a certain number of years( pre-agreed with the bank),  the institution then gives ownership of the house to you. The same goes for cars and other items. On the other hand, those that deposit money at the bank will not receive interest themselves. They put money in the bank and when the bank buys the house they get part of the rent the bank receives. "

"Now we, who follow the Prophet, shun debt in general because it can enslave you should you no longer be able to pay your debts. This way of handling banking minimizes the risk and spreads it between the lender, bank and borrower.   "

"Now many of you in attendance are probably wondering "Ok, fine. That works in Tamora. Why should we care? We are religious people, we couldn't care less about what banks do."
"I would differ on that very much. For us Tamorans religion is everything. God, family and country are the three things we care most in life and they are all intertwined. And because these three things are at the core of who we are, we live our lives according to our faith. We show our religion in public: in the way we dress, in the symbols we wear, in the gifts we make etc."

"I have seen in many countries a tendency to separate religion and everyday life, like you go to your temple, you pray and worship God and when you walk out of there you live a different life. Not for us, if you truly care for your religion then you live it night and day. If you reject usury, then you won't take a single loan that charges you interest and you also never ask for interest, you never work at a bank that asks people for interest and you make sure to tell any banks that engage in such practice that what they do is morally wrong. The same goes for anything that is against your religion. You have to fight against offences against decency and morals everywhere you see them. And should anyone even think of pressuring one of you to give up something that defines your religion: whether it is the hijab, a religious symbol or anything no matter how small then you are morally bound to come to that person's aid. It doesn't even matter if that person shares your faith or even if she likes you. It doesn't matter if you like that person, do not let anyone trample on religious beliefs, do not accept any compromise. You protest, write letters, boycott, spread the word in your community, in your temple parish etc.  Some people might say what if it's a small issue? Nonsense I say, who are you to say it's a small issue? No, you have to show that you will "overreact", go "overboard" for the slightest of offenses so that people don't even dare to think of causing further offense or doing something "big".

"What are a results of such an attitude? While in other countries people lament that bankers are in control of the finances and that are doing immoral things, our banks follow our religious customs, the bank employees all wear religious symbols, they display in their windows religious symbols, banks advertise proudly that they are closed on religious holiday because they honor the Prophet and God. They don't do it because there is a law that mandates them to do it, they do it because they'd be forced to close shop for lack of customers if they acted any different. This is why in the regions of Tamora where our religion is not the dominant one, banks dare charge interest, because people there do not react. The same is true for all businesses and not just banks.   "
 
"Now I understand this is not easy for your religion. You are currently engaged in a war for your country. All your energies are focused there. I thank God that I was born in Tamora and we take for granted the right to worship as we please. But while Kataine is your focus and should be until you prevail. And you will prevail since no government that stands against religion can ever win in the long term. Please do not forget to publicly practice your faith and proselytize. Let people know what you stand for. That you want a theocracy in Kataine,  a return to your clan system, to be lead by your Reverned Mother and so on. Do not worry about offending some, worry about offending God for not having the courage to say what you stand for. People know what we stand for: the laws of our ancestors, worshiping God, modesty, men ruling over their families and yes, even slavery. We couldn't care less what other people think of us and neither should you for when God will judge you in the afterlife He won't ask you what other thought of you but what did you do to please Him."

"In conclusion, for I have talked a bit too much already, I would like to say to the young ladies here that you will help determine the future of your religion just as we, Tamoran women, determine it for our faith. Practice your faith, speak of it, be proud of it, show it for all to see. "
 
"Thank you so much for your time. God bless you all and may God have mercy on those that seek to suppress religion.  "

[Libby]

The first of the talks finished there was a round of polite applause around the hall and several hands raised. A woman wearing the blue tunic of the Missionara Protectiva had a microphone on a long pole and manouvered it around the various people wishing to ask questions

Once the Q & A session was completed Musaevna was given another round of applause and presented with a book containing several of the more well known lectures from the last few years as a transcript. It was then that the Duchess Lena Atreides stood and announced the next speaker.

OOC = Next person is whoever wants to go next.

[KrisNord]

Having waited for the crowd to quieten down Professor Erika Dahl got to her feet and made her way to the podium turning on her powerpoint slides for some of the more obscure pieces of data or conditions she would talk about.

It is well known that human reproduction takes DNA from the mother and father and produces a new unique code, unless of course you’re a twin. This newly formed DNA code later mingles with that of another individual and yet another new code is produced. Now the more alike the parents genetic codes are the more chance there is of birth defects and even potential personality traits such as alchoholism being passed on.

To better explain this imagine playing a game of Poker with 52 cards that are shuffled, each round brings about a new opportunity to gain a strong hand. Now imagine a game being played with only sixteen cards, each of which appear twice the chances of gaining a winning hand will be significantly reduced. This is the same with DNA. The limited genetic material means that the chances of drawing a weak hand are increased and in the case of humanity this would bring about a problem such as a genetic birth defect. Then should we take this onto a further generation it would be like reducing the hand down from sixteen cards to say twelve further increasing the chances of some kind of genetic disorder. This is where Heyra has perhaps accidently made itself a giant test tube. No nation on Mundus has ever undertaken what I shall refer to as a mass breeding programme. It is my understanding that Heyra have also said that they intend this to be done only from Heyran citizens. Now by cutting out what I shall call non-native DNA the Heyrans will be confining this process to a narrower field, which if one generation is created is of little concern immediately, but should such a process continue for multiple generations we are essentially throwing away cards from our deck. This doesn’t also take into account the issues of record keeping. Should these 5,000 children not know who their genetic parents are we run the risk of accidental incest relationships in the future, essentially meaning the speed of throwing away our DNA cards is increased and the chances of mutuant genes will increase. If both mother and father had mutant versions of the gene, however, disease will result. A limited gene pool makes it much more likely that two mutant copies of a gene will show up.

Now just what will this time bomb look like. Well should Heyra continue to rule out non-native DNA the combinations of DNA available within their nation will get narrower and narrower until so close the chances of unique DNA becomes less and less. Studies on the Amish[1] population  shows that their close knit community has a higher than normal infant mortality rate and incidents of  Ellis-van Creveld disease, which causes dwarfism of extremities and heart conditions, is much higher than the non-Amish population[2].   Other such issues can be seen in the remote populations of certain species, for example in the case of wolves it has been shown that cases of limited gene pool can lead to lower sperm counts in the males[3]  . This will further compound the problem and mean that there will be a need for further non natural intervention in producing children. Now no doubt Heyra will point to potential methods of genetic screening and or manipulation to prevent this, however that is an ethical consideration and the long term impacts of such a process are yet to be analysed even within animal species. What is known however is that by limiting what DNA they use in the programme Heyra is effectively making themselves an island and that usually does not bode well for the long term benefit of a species. Look at many animals confined to islands such as those around Paracambi, it is well known that the lemars there experience a broad range of genetic issues such as a propensity to hip inflammation and arthritis. Now imagine this taking place within a human population, the pressure placed on health care providers would be increased, and that then places a need for an even greater emphasis on creating a larger youthful workforce to care for the old, would this therefore result in greater numbers of these made to order children, something that could be said to accelerate the explosion of this time bomb.

Now this is a mere exercise in genetic thoughts, it is obvious to any reasonably well read biology student, such as those I assume I have in this hall today, that great strides are being made in genetic engineering and the possibility of designer babies is not a science fiction fantasy anymore. We have the ability to engineer a whole range of DNA within animals, one need only look at the “Spider-Goats”[4]  which have the ability to produce spider silk within their milk. If such advances are already successfully taking place then this is the route that Heyra must follow to ensure a long term viability within their gene pool, but what dangers does this process have in the long term? The answer to that is that we do not know and a large scale population growth project is probably not the best test tube. These children will likely move around Mundus, taking their genetic modifications with them and while this is likely to be good for diversity it begs the question, if a corporation has invested in perfecting this process and bringing a genetically modified human into the world will they be willing to cast aside that investment. What must be done is laws put in place now to ensure that any genetically modified child is made aware of their genetic history and then has no influence exerted on them by their scientific manipulators. This could lead to a  form of moral time bomb, how psychologically will the realisation of many people coming to terms with the fact that they were not naturally created sit. Imagine a scenario, especially as we sit in a world today with so many social pressures to conform to a way we look, or speak, or act, imagine then a 18 year old girl knowing she is genetically altered to conform to some way of looking to maintain a native DNA. Then imagine this girl being told by schoolmates, or social media sites that the way she looks is negative, knowing you’ve been created a certain way and still seen as not pretty, or not perfect, your nose being too big. That will be hard to accept.

It is therefore my belief that biologically, economically and psychologically Heyra are walking into a future time bomb, the manner and date of the explosion unknown, but the results eagerly watched by a fascinated scientific and academic community.

1.	Wherever they are on Mundus
2.	http://www.as.wvu.edu/~kgarbutt/QuantGen/Gen535_2_2004/Inbreeding_Humans.htm
3.	Hedrick PW, Fredrickson R. Genetic rescue guidelines with examples from Mexican wolves and Florida panthers. Conserv. Genet. 2010;11:615–626.
4.	https://www.bbc.co.uk/news/av/science-environment-16554357/the-goats-with-spider-genes-and-silk-in-their-milk

[Libby]

Once more the applause came followed by a line of questions to ask the Professor. Once they had been dealt with it was time for the next speaker, just a quick pause while some people left the hall and new people took their place. This time the Duchess was replaced with Duke Niklaus Corrino, "Thank you Professor Dahl, an interesting talk for sure. It now is time for our next speaker so please give them a warm welcome" the audience clapped politely as the next speaker took to the stage as Niklaus resumed his seat in the front row.

[CabbagePreacher]

Cabbagelandiet was trying to decide who would go. All the teachers were in schools, historians were doing research and the only one left was Katarina Brassicus herself, not a historian nor a teacher. They hadn't even been able to write a proper letter, just having chosen her. She looked through some notes on her paper and started her speech after making sure it was her turn to speak:

"First, let me apologize, as I have been late, and Cabbagelandiet hasn't been able to decide who would attend the lectures. I am Katarina Brassicus, daughter of Brassicus II, while I might not have the historian background, I have done my homework and studied to bring you this lecture."

"Now, I will be talking about Cabbagelandetian history, a topic that isn't really known. Now, the problem with researching Cabbagelandetian history comes from the fact that we only have Cabbagelandetian sources meaning that some stuff might be... exaggarated. I shall be using the book written by Rapor Tajci, 'The General History of Cabbagelandiet'."

"Cabbagelandiet started a bit later than most nations, around 249 AD, around the same time when Brassicanism, the Cabbagelandetian religion, was found. Cabbagelandiet was sort of a refuge country, as the followers of Brassicanism were usually considered 'mad'. Cabbagelandiet also never had any contact to outside countries, only some preachers preaching Brassicanism bringing back news and followers to Cabbagelandiet. By around 1672 AD all the preachers were dead or missing, meaning Cabbagelandiet was completely cut off and forgotten by the outside world. The last visitor Cabbagelandiet got was Sir Thomas Thomsonn, in 1872, an explorer who set out to explore the myth of 'The land of cabbage.' and he converted to Brassicanism, bringing his fashion to Cabbbagelandiet, which is why Cabbagelandetian fashion is stuck in the 1870's. In 2002, while I was still in my mother's womb, everything changed when Brassicus II decided to open Cabbagelandiet to the outside world, diplomats were trained and the first of the diplomats were sent in 2018. Which is why I am able to speak to you, here, today.

"Cabbagelandiet is an interesting example of how a society that has been isolated for years works after it's isolation ends. Unlike most newly-found tribes or the like, Cabbagelandiet was pretty civilized when it was found. I hope that scholars study what has happened in Cabbagelandiet."

[The Young Pope]

As Katarina finished her lecture, it was the old Chairman of Fava Organisation, Augustin Fava, who was up next and decided beforehand to completely switch subject matter as he already gave many lectures and speeches in the past about economics and wanted to try something different.

Intro
"As you can perfectly notice my Young friends on the first slide, I'm here to talk about International Relations and its main theories. Research in international politics and international relations is traditionally dominated by three central theories, realism, liberalism and constructivism. These theories provide different interpretative frameworks for analyzing different events and events. A great explanation of why just these theories have been considered to be more prominent is their usability and that they are easy to apply to many different types of cases.

The different theories that can be found in international relations offer different perspectives and perspectives on how to view conflicts. Where some focus on overall patterns within the political system, other theories emphasize instead direct causes of conflicts or co-operation, for example, through states' actions. However, it is important to emphasize that there exist subgroups in some theories where newer perspectives have been added to develop the traditional perspective. Many times you speak for example about liberalism like the fact that there is only one version, something that misses the developed perspective of more contemporary approaches".

Realism
"Realism as an approach to studying the outside world is the most well-established and dominant perspective in international relations. The theory is based on a natural state characterized by a Hobbesian "everyone's war against all". The philosopher Hobbes claims that man, by virtue of nature, is powerless and selfish. This is developed by Morgenthau, which states that the actions of states are a reflection of these human qualities. The egoistic nature is thus applied both on domestic and international policy. The state is the most important unit for realists as it is in practice an extension of the people. The international system is characterized by the actions of states driven by national self-interest and the pursuit of power. These states act in an anarchic system, which means there is no sovereign power that can punish states that act "wrong".

Traditional realism means that organizations such as the CTO or a conduct of one world government is not an effective approach when states are not willing to give up their sovereignty and will act for self-interest rather than cooperation. Furthermore, conflict and war are something that realists consider to be inevitable. It is therefore necessary for states to be prepared for this fact. Consequently, this thought largely opposes a large part of the CTO's core parts, namely that it is through disarmament approaching peace and security.

An important concept in realism is balance of power. The term can be seen as a mechanism that acts to prevent any individual state from gaining a dominant or hegemonic position within the international system. States maintain such balance by opposing threats from other states, thus securing their own security. The goal of the balance of power is therefore not to work for peace but primarily to act for security by the own state, sometimes necessarily through war. The theory means that states will respond to dangerous power levels either by building their own resources or strengthening their abilities through alliances. Realists' perception of what can be classified as a peaceful international order is therefore quite pessimistic, when it is declared a lack of war. Finally, realists are in doubt about statements about states' gender equality and justice issues. This is primarily based on the sovereignty of states as a cornerstones in the international system. Great powers or international institutions therefore have no authority to interfere with the internal circumstances of another state, as it would cause an increased system instability."

Liberalism
"An important point of departure in the liberalist perspective is an optimistic view of the people. A good view of human beings puts a clear foundation for a strong progression. By creating good conditions and well-functioning institutions, there are great opportunities to develop the good in man and take advantage of its characteristics.

One of the early thinkers of liberalism was Immanuel Kant. He felt that the free person was the basis for a more peaceful world. Dictatorships where people were oppressed were therefore considered more aggressive and warlike. Hence, the idea of democracy spread, as international peace benefits from this governance, that is, if you want peace, you should spread the democratic mindset.

Like realism, states are seen as an important player in the international system. In liberalism, however, states are not the only analytical unit, but also include organizations, individuals and companies that interact with each other in many different types of issues. International institutions such as the CTO thus play a central role. The good view of man and his advancement provides opportunities for creating institutions that can act for conflict resolution and serve as a contributing factor to increased cooperation. This cooperation works both at a political and an economic level. Strong cooperation strengthens trust among the various players, which leads to an interdependence, a mutual dependency. The pattern of interdependence between states and actors shapes these states and actors behavior. Thus, a reduced risk of conflict is created and the benefits are maximized for all involved.

According to liberalism, problems and conflicts that arise can be solved through dialogue and contract between the parties concerned. International institutions therefore play an important role in this by developing common trust between states and pursuing an effort to achieve common goals. The creation of the CTO and similar organisations have been an important part of this Common Position. The stated goal of the former was to maintain peace and security through the promotion of trade and social and economic cooperation. In addition, social development and promotion of human rights are also permitted as stated objectives. Many would argue that it has resulted in something that approaches a global human consensus rights. Thus, CTO interventions have been used to a large extent where these rights have been clearly infringed and abandoned".

Constructivism
"The most important assumption of constructivism assumes that there are no given or natural predetermined factors. States' interests are instead created or constructed. The theory devotes great power to the question of what constitutes a state's security interests when other states perceive a completely different security interest. The explanations are usually sought in the values, norms and identities that dominate in a state. Interests are thus parts of the socially created identities. States' identities, which means how people want to be perceived by others and their own people, affect how states will act. The perceived self-image based on these identities is something that constructivism is interested in. This may, for example, be manifested in acts of great powers, as in many cases it can be explained by acting to resist threats to the perceived self-image, thus defending its maintenance. If a state has a certain culture, identity or certain norms, then the actor asks how to act in certain given situations to live up to these ideas and values.

Constructivism can in many cases be seen as a perspective that tries to weave older, static and traditional theories. Thus, the constructivist angle of incidence gives a very broad foundation. Classical theories usually take clear standpoints against a universal truth. Instead, the ambition of constructivism is to try to explain how these relationships are connected and can be explained. The theory sees the relationship between actors and structures as a mutual addiction. How states will act affects the social structures in which the state system is embedded. At the same time, these structures, often based on shared knowledge, are the basis for how states act. If past interactions between states have built on competition and suspicion, it is likely that the structure will be shaped by power struggle and self-interest. In earlier interactions based on trustworthiness and where states identify with each other, we are more likely to see structures that build more on collective security practices. History thus plays a major part in the mutual dependence between actor and structure.

An important concept in the constructivist mindset is discourse. How we use the language to categorize and define our identities, norms and ideas is essential. Through this, it is largely about defining their own identity in relation to others. Thus, a "we and them-thinking" is something that can most be said to characterize constructivism".

Structuralism
"Structuralist school education mainly focuses on an economic foundation idea of the distribution of the uneven capitalist structure. In international relations, the spread of capitalism is seen as a reason for increased inequality and injustice. The theory is based on Karl Marx's ideas about how the group controlling the means of production actually puts the agenda and thus creates distinctly divided classes. The most important analysis unit within structuralism is therefore class. The focus is on the subordinates of the lower classes and the conflict that will inevitably arise when weaker players are dominated by strong ones. It is argued that this order is maintained by political leaders and elites within their own state but also by the relevant international institutions acting on the international arena. The interests of the state reflect the interests of the dominant classes rather than the existence of genuine national interest.

Structuralists take a step back in their analysis of international events and conflicts. They mean that we must realize that the actions of individual actors can be largely understood by making their role in the global economic system visible, as well as the structure and relationship between the actors concerned. Thus, the actions and role of individual actors can only be explained by being related to the prevailing systems and structures existing in international relations. Dependency theory is an important part of structuralism pointing out this thought and became noticeable in the 1960s. The structures of the state system and the global capitalist distribution of labor produce forms of systematic underdevelopment. Stagnation in some parts of the world produces development in other parts.

Within structuralism, there has been no major focus on identity and society that can not be deduced from capitalism and class society. Instead, the system is both internationally and nationally economically divided into social classes. Conflicts arise directly from this unfair division between classes, both due to economic inequality and imperialist interests. The violence can thus be linked directly to a counter reaction to this distribution and a clear attempt to defend the interests of the lower classes and even extend them. The current economic system creates tensions which inevitably lead to conflict. Peace can thus be achieved in a more equal socio-economic system where the gaps decrease between different classes, thus preventing incentives for war".

Critical Theory
"The reason for the critical theory, like the structuralist education, has its explanation in a Marxist way of thinking. Critical theory, however, reveals a part of the initial Marxist orientation's shortcomings and has, therefore, sometimes been called "post marxism". The theory means that the logical of the Marxist project should be to include all elements of social exclusion, not just the economic one. A dialogue regarding all forms of inclusion and exclusion is therefore desirable. Two important concepts highlighted by this widening of exclusion issues are culture and ideology. Both culture and ideology are extremely important in understanding how social relationships can be maintained, preserved but also challenged. The idea of ​​ideology's influence is based on Communist Antonio Gramsci. He believed that ideology was important both in maintaining the rule of one class, but also in bringing about social change. The elites and classes that govern states can legitimize this regime by persuading the people to be fair. If you are to make a social change then it is necessary not only to win the battle on the ground but also the battle in ideas and ideologies.

Critical theory has an optimistic view of man and its nature is not something fixed without a format and created through social conditions through history. They look forward to the opportunity of individuals to influence and bring about a change in the capitalist unfair division between classes. However, the theory does not see class as the only analysis unit, but humanity in general, regardless of gender, ethnicity, religion, ideology, etc., has a common interest in fighting for human liberation. As a result of this human liberation, the critical theory is committed to the pursuit of a higher degree of inclusion in the moral and political life of all people.

Like structuralism, capitalism is seen by nature as the source of violence and conflict. Conflict, on the other hand, can find a solution through the struggle of individuals, especially with means such as dialogue and negotiation. Critical theory, however, is pessimistic in its position regarding international institutions, as these still reflect the interests of the great powers. International relations today are characterized by power and compulsion. Through dialogue and consensus, however, one can change the rules of play for the international game not only within societies but also between societies, states and civilizations".

[Libby]

The polite applause once more finished and the coming and going as those who had come for the Fava lecture left to be replaced by newcomers eager for the next speaker. "Ladies and Gentleman" Agatha Corrino, the wife of Duke Niklaus began, "Please give a warm welcome to our next speaker" she stood centre stage applauding until the speaker reached the lectern in the centre of the stage and the Duchess checked they were settled before leaving.

[Norgeras]

Saskia walked up to the stage, a black satin robe gently cloaking her tall, gaunt figurine. Pulling back her hood, a shock of thin silver hair descended onto her shoulders:

"Who among you here is disappointed i did not bring a Scythe?"

Saskia smiled, as laid her hands onto the lectern:

"My name is Saskia Hohenrod.

As you might have been told, i lead the Cult of Death in the Empire of Neu Uburzis. I am also a Member of the Elder Senate, which you could say is the closest Equivalent to a Parliament we have in our empire."

She looked down, smiled, with her bony grin:

"A while ago, the Prince Regent had suggested to us that we'd allow a Missionata to be stationed officially in Neu Uburzis, and i can tell you today, that the elder Senate has agreed. We even hope, that the Sisterhood might consider sending more than just one. From what i gathered, one of your main goals is to gather and dilute the truth out of as many Faith writings as possible, and  find that a very noble Aspiration.

In the wake of the recent events, i will give you some inside of my other job, being the high Priestess of Death.

Before i start in Depth, i need to clarify how we see Gods. We do not believe in Sentient Humanesque beings, that stalk the Night sky and rule from an ascended Plane. We believe that the forces of Nature themselves are gods. Not Sentient, but influencing. We do not Pray to them for Favors, or try to barter their forgiveness. We revere them, we stand in for them in our daily life. It is part of why nowadays most other Nations would call us fanatic Environmentalists. The Gods are literally around us for what we believe, and we hurt them every time we destroy more of our Planet.

Most of our Youth do not follow a particular Cult, it is later in life you feel drawn to the need to work harder for a specific god. Some believe the Gods themselves call to them, other just feel the compulsion to do more with their life than earning money.

For me, it simply was that i worked as Mortician. You are so often around the Cultists of Death, that you are one of them before even realizing."

Saskia pushed herself up from the lectern, pacing a couple of steps along the stage:

"Our cult has two main objectives. Allowing a dignified death to the Citizens as well as helping the relatives to deal with the passing, and upkeeping Historical Graves. with one exception, the royal Catacombs are also tended by us, and those are still in use.

But before i bore you to my Patron, i'll give you an example of our work.

When Empress Alexandra the Second died, we had to rearrange the Royal Crypt. The last Emperor to die is always lying on the first floor, and only gets moved further down with the next death. so our first act for the catacombs, was a ritual honoring the departed Father of Alexandra, and preparing his body for the move. They are somewhat preserved, but it is always a delicate matter to move an old body. In this case we were surprised to mostly find only bones left, meaning we had to adjust the micro climate in the tomb to better preserve Alexandra.

It was also logistical challenging, as we suddenly had seven bodies at once to take care off, the crypts weren't ready for so many at once. Right now the urns of Alexandras Children are stored next to their Grandfather, when usually they are interred in their parents chamber, unless they became an emperor, alongside their spouses. We expect the new room to be finished in a couple of months only."


She then walked back to the Lecture, nodding slowly:

"Before i end this, a word for those of you who will go down and face Death sooner than a woman of your age should: Do not be Afraid of him, Death is already around us all the time."

[Libby]

The stage was cleared and Duchess Lena Atreides prepared to announce the next speaker.