The uncertainties and scale of the Covid-19 pandemic has mobilised global anxieties and insecurities, and many cultural groups have conjuncturally embedded conspiracy theories within millennial and apocalyptic thought to explain and find meaning in the pandemic. The apocalypse lends itself well to conspiratorial thinking because conceptually it is flexible enough to reflect any crisis. To this end, the global development of Covid-19 conspiracism is what the authors term 'contagious conspiracism' which is defined as viral global cultural conspiracism. The paper explores how millennialist responses to Covid-19 in various media outlets transcend academic categories of analysis and cultural boundaries between, say, religious and secular, far-right and radical left. First explored is how the crisis became embedded in established (mainly American) contemporary millennial beliefs and prophecies through selected far-right, evangelical and radical left narratives. Second, it is shown how these theories have been 'improvised' to include 5 G and also travelled to Europe and taken on geographical significance in Belfast and Berlin. Third, the authors illustrate the shared ingredients, motivations, and semiotics across apocalyptic conspiratorial Covid-19 narratives, all of which resonate with concerns about power, specifically emergent surveillance technologies, governmental abuse of power, and neoliberal capital, with divergent truths about who is blame from 5 G/vaccine theories to corporate technocapitalism. The paper concludes that these shared discourses across apocalyptic and conspiratorial Covid-19 narratives mean many of us are conspiracists and/or conspiracy theorists at some level and is therefore both revealing of the similarities and has the potential to create democratic constituencies.

Background Empowerment for people with dementia (PWD) is not well defined within the research literature and we feel that this is an important area for development. It is important to seek, consult, and co-produce such a definition with PWD who are more actively involved in their communities post diagnosis (e.g. no longer the ‘long goodbye’). This study seeks to combine academic literature review methods with participatory/co-production methods in order to address this gap. We feel this approach also adds to developing methodologies in the field of co-production and user involvement. Methods We use a unique approach toward a definition of empowerment for PWD. Phase 1 - A scoping review of medical/health, social care and social policy-based databases to identify any previous literature that may have defined empowerment exclusively for PWD. Based on this literature, we collected a list of terms relating to empowerment for PWD. Phase 2 – Using empowerment key terms set on cards formulated from Phase 1 across three co-production workshops, academic team members, and nine members of Dementia NI (an organisation founded and led by people with dementia) we reviewed the findings of this search and co-produced an agreed definition they felt best described empowerment for them. Results Phase 1 and 2 led to a definition of empowerment relevant to PWD. This shared understanding of empowerment was defined by PWD as ‘A confidence building process whereby PWD are respected, have a voice and are heard, are involved in making decisions about their lives and have the opportunity to create change through access to appropriate resources’. Conclusions The strength of this research lies in addressing the current confusion and arbitrariness of empowerment within the context of dementia. This coproduced work also provides evidence for not only the possibility, but also the added value of involving PWD in research in terms of unique insights afforded by their lived experiences.

Involving people with dementia in decision-making is widely accepted as a means of empowering them to lead more independent lives and have more meaningful roles in shaping their care. However, there is a need to conduct rigorous evaluations of empowerment-driven services and policies in order to develop a deeper understanding about how to optimise successful implementation. This paper presents the results of an evaluation of Dementia NI, an organisation initiated and led by people with dementia. We used a realist evaluation approach that comprised interviews with 15 people with dementia, three staff and two board members, ethnographic observations, along with documentary analysis to identify 'what works, for whom, under what circumstances'. Analysis used realist logic to build up contextmechanism-outcome configurations (CMOcs). The Dementia NI service model of empowerment revolved around the formation and maintenance of social groups of people with dementia. Facilitators, recruited and selected by people with dementia, supported six groups, consisting of one to four members with mild to moderate cognitive impairment. Facilitators helped expand empowerment groups, facilitate decision-making, awareness raising and consultation opportunities with group members. The 'Empowerment Groups' appeared to lead to the development of a shared social identity and a sense of collective strength as indicated by interview and observational data demonstrating an activist mentality among group members to challenge the stigma surrounding dementia. Group members also reported improved quality of life. Widespread implementation of the empowerment model has the potential to lead to reduced stigma and greater social inclusion, increased involvement of people with dementia as active co-producers of policy and service development, better services and support. This case study of Dementia NI illustrates that there are boundaries and challenges to empowerment in terms of requiring additional support from staff without dementia. However, despite these challenges, empowerment-driven organisations can and should be committed to involving members in lead roles and key decision-making.

In this introduction to a special section on the future for research on the topic of religion and geopolitics, some terminological, theoretical, methodological and analytical possibilities are set out. A distinction is drawn between 'religious geopolitics' and the 'geopolitics of religion' . Research published thus far on this intersection has limited thematic and topical scope. I further this critique by suggesting new theoretical and methodological possibilities by pointing out the poverty of thinking in the dualistic terms, religion/ secular. I conclude this introduction by providing four analytical approaches to the intersection between religion and geopolitics. The essays in this special section are attempts to present future coherence to this growing literature but also illustrate the many divergent possibilities.

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