Houses Of Worship Research Articles

The Role of The Website-Based Public Service Information System of The Istiqlal Mosque Management Agency

This study aims to determine the role of the website-based public service information system www.istiqlal.or.id in terms of visitation to the Istiqlal Mosque, both for service users and for implementers. The Istiqlal Mosque Management Board's impenetrable public relations division has established a new arrangement in the utilization of information technology in the current media era, where public service governance that is eminent in non-worship services is the visitation of a domestic and foreign visitor. The Istiqlal Mosque with its uniqueness, as a state mosque, is also predicated as a cultural heritage building trying to be a trendsetter in the management and service of modern houses of worship, apart from having a central function as a place of worship, it must be able to communicate, be resilient, adaptable and dynamic with an innovative spirit of being an empowered Ummah in Islamic moderation with an Indonesian and global view. The method used is a qualitative research method with a case study approach, the data generated from the collection is based on the facts that appear as they are, which describes the current state of the research object, data collection techniques through observation and interviews, to analyze the data the researchers conducted a depth interview to the sources of service implementers and service users of tourist visitor at the Istiqlal Mosque. The results of this study are that the website-based Public Service Information System specially website-based visitation services at the Istiqlal Mosque can be a role model for mosque information systems, and it is necessary to be properly socialized to the public, to gain wider benefits, and improvements need to be made, gradual and continuously.

Aligning Pancasila Values in The Regulation For Worship House Construction in Indonesia

Indonesia regulates the establishment of places of worship because its people adhere to different religions and beliefs, so it greatly influences the construction of the establishment of places of worship. The regulations for the construction of places of worship written in the Peraturan Bersama Menteri Agama dan Menteri Dalam Negeri (PBM) Nomor 9 and 8 Tahun 2006 are considered policies that discriminate against minorities. This research is a normative research with a juridical approach that uses the library research method to obtain valid sources as written references. The purpose of this research is that the regulations for the establishment of places of worship can be reviewed by synergizing Pancasila values ​​in them to avoid religious conflicts and for the sake of creating religious harmony. The conclusion of this study is that there are many cases of the construction of places of worship due to conditions that are considered discriminatory by minorities. So that this regulation needs to be reviewed by aligning the indicators of Pancasila values ​​based on the Badan Pembinaan Ideologi Pancasila Nomor 4 Tahun 2022 concerning Pancasila Indicators. Upholding Pancasila as grundnorm and staatfundamentalnorm means that all laws and policies must refer to Pancasila.

Data Visualization Of House Of Worship Distribution In The IKN Nusantara Region Using Python

Nusantara, Indonesia's new capital, has a land area 256,142 ha and a marine area 68,189 ha. Transmigrant residents in the North Penajam Paser Regency region has increased as a result. The difficulty of finding a place of worship in the closest location because they are unfamiliar with their location or the nearby roadways. We can utilize data visualization to show the distribution of places of worship in order to solve this issue. Analysis was done on several types of houses of worship, including mosques, churches, and musholla. Python is the programming language, and the libraries used are NumPy, Pandas, Matplotlib, Seaborn, RegEx, and Folium. Muslims for the majority of places of worship in IKN Nusantara (91.26%), musholla making up 57.92% of the total and mosques making up 33.33% and 8.74% are owned by Christians. Sukaraja Village, Semoi Dua Village, Argo Mulyo Village, and Tengin Baru Village have the highest concentration. Keywords: Data Visualization, House of Worship, IKN Nusantara, Python

Analisis Keterbukaan Sikap Wihara Nam Hai Kwan Se Im Pu Sa Terhadap Agama dan Kepercayaan Lain

Indonesia is a pluralistic country with various religious entities and beliefs that live and develop in Indonesia. This plurality has the potential to cause conflict. Conflict can be avoided by the openness of religious institutions towards other religions or beliefs. One of the ways to show this is the openness of a house of worship towards other religions and beliefs. This research aims to dig deeper into the openness of the attitude of the Nam Ha Kwan Se Im Pu Sa Temple towards other religions and beliefs. Data was collected by deep interviews, observation, and documentation. The selection of informants or research subjects was carried out purposively. This temple has a very open attitude towards other religions and beliefs by making altars or pavilions for holy figures of other religions and beliefs. This temple not only honors Buddhist figures but also other figures such as Macopo from Taoism, Spiritual Bells from Confucianism, Our Lady from Catholicism, Lord Ganesha from Hinduism, Eyang Semar from Java, Eyang Prabu Siliwangi from Tatar Sunda, and Nyai Roro Kidul who is trusted by local residents as the sovereign of the South Sea. In addition to erecting altars and pavilions for holy figures of other religions and beliefs, this temple also organizes religious rituals adapted to local culture. Not only during cap go, the Kliwon Friday Night ritual is also carried out by this temple.

State Intervention in the Establishment of the House of Worship to Realize Religious Harmony

Indonesia, with a plural society, is interested in guaranteeing every religious adherent’s independence. Therefore, various regulations are enacted to reduce conflicts that often occur, including matters relating to establishing places of Worship. This caused multiple responses from the community. At the same time, it is essential to take a closer look at how places of Worship are established. This research takes the form of literature, and concerning the data, the author divides it into 2 (two), namely primary and secondary. The analytical framework that will be optimized is Thomas R. Dye’s public policy. This study found that the intervention of the Indonesian State in the establishment of houses of Worship through a joint regulation made by two ministries, namely the Minister of Home Affairs and the Minister of Religion, regarding the establishment of places of worship Number 1 of 1969 and Numbers 8 and 9 of 2006 is essential. However, the government must disseminate the regulations for licensing the construction of houses of Worship to all religious communities in Indonesia and be firm in implementing these laws and regulations to minimize conflicts caused by religion.

Did Religious Freedom Exacerbate COVID-19? A Global Analysis.

Did countries that became more repressive of religion during the COVID-19 pandemic, experience more COVID-19 cases and associated fatalities than countries that did not restrict religious freedom? As the pandemic raged across the world, many houses of worship defied governmental orders against public worship, leading many pundits, policy makers, and critics of religion to express concern that churches, mosques, synagogues, and other houses of worship would become incubators of COVID-19. In this view, religious freedom was seen as an obstacle to combatting the virus. In this article, we evaluate this proposition. We find that countries that maintained their levels of religious freedom throughout the pandemic were not more likely to witness higher rates of COVID-19 cases and deaths from COVID-19. The results are robust to a number of different model specifications.

Religious Freedom and Mediation

In recent years, Indonesia has experienced a decline in religious freedom. An increasingly popular strategy in dealing with this issue is mediation, which is perceived to be less costly, less divisive, and more lasting. While mediation has opened up new opportunities for strengthening religious freedom, it also has its own challenges. This article evaluates three initiatives in this direction. The first is the efforts of the local government to mediate disputes about houses of worship as evident in the recent case of the Yasmin Christian Church in Bogor City (West Java). Although the two conflicting parties finally agreed to relocate the church, both its process and end result leave behind potential legal issues that could emerge in the future. The second is the use of mediation by the Indonesia National Commission of Human Rights to resolve religious conflicts. While the Commission is relatively successful in pushing the local government to mediate the conflicts, the solutions it has achieved are not necessarily effective. The third is attempts at the institutionalization of interfaith mediation through the Interreligious Harmony Forum. Although the central government has supported these attempts, some structural problems continue to limit its progress.

The Model of Inter-Religious Education in the Perspective of Moderation of Religion: A Case Study at the University of Defense

After the rolling reform era, Indonesia was once considered a model of a tolerant country. A place where religion and democracy can coexist. However, over the last five years that image has been called into question. The emergence of various phenomena, such as the burning of the house of worship in Tanjung Balai and the mass mobilization to protest the former Governor of DKI Jakarta Basuki Tjahja Purnama (BTP) or who is more familiarly called Ahok, shows the tendency of intolerance in society to spread to several parts of Indonesia. The State Revenue and Expenditure Budget is allocated 20% for education. Ministry of religion, in 2021 allocates 55.88 trillion (83.46%) for education (ed.: religion and religion). With a budget of this size, people often ask whether such a large budget can have a positive impact on Indonesia's progress, especially from the harmony and harmony of the Indonesian people in building the Indonesian nation. Indonesia itself adheres to a mono-religious view which regulates religious and religious education. However, there are also schools or colleges that carry out religious education with an inter-religious model. This article offers a comparison of the views of religious moderation with the views of the managers of the Religious Education course at the Defense University who study religion using an inter-religious model.

EVALUASI KEKUATAN SAMBUNGAN PADA BANGUNAN UTAMA MASJID AGUNG KRATON SURAKARTA

Masjid Agung Kraton Surakarta is located in the city of Surakarta, Central Java Province and is a National Cultural Heritage building. The mosque was built during the reign of Pakubuwana II in 1745 AD with a total area of 19,180 m2. The main building of the mosque measures 34.2 meters x 33.5 meters. The mosque is supported by 4 main pillars (Soko Guru) and 12 additional pillars (Soko Rawa) made of wood. Indonesia is located at the confluence of three major world plates that cause the Pacific earthquake line and the Asian earthquake line. This causes the probability of large earthquake waves, and the frequency of occurrence is quite frequent in Indonesia. According to SNI 1726-2019, houses of worship have a risk category 4, where the building must maintain the function of the building structure during an earthquake. One of the regulations for evaluating a building is SNI 1726-2019. In this study, a tenant mortise joint with a maximum moment of 7.2 kNm and a rotation of 0.124 rad was modeled on the main structure of the Surakarta Grand Kraton Mosque with SAP2000 software. The loading combination is based on SNI 1726 2019 with earthquake loads obtained from the rsa cipta karya site. Based on the structural analysis that has been carried out, the results show that the maximum moment that occurs in the connection is 0.5373 kNm which is located at joint 89 elements 161 and obtained a maximum deformation of 6.442 mm.

Pemberdayaan Ekonomi Melalui Program BJB Mesra dalam Meningkatkan Kesejahteraan Masyarakat

The economic crisis caused by the Covid-19 pandemic has had an impact on the continuity of Micro, Small, and Medium Enterprises (MSMEs). The financing programs offered by banks and the government have not been fully accessible to all business actors, so people are interested in applying for capital to loan sharks. Thus, bank bjb issued the BJB Mesra program in order to prevent people from being entrapment of loan sharks. This study aims to explain the BJB Mesra program in improving community welfare including planning, implementing and impacting the program. The research method used is a descriptive study with a qualitative approach because it produces data that can be observed empirically. Robert Chambers' Theory of Empowerment suggests that empowerment is a concept of economic development that summarizes social values. The results showed that the BJB Mesra program is a capital cost assistance to the community around the house of worship. This program is an initiation from the Governor of West Java in order to realize the West Java Champion of Inner Birth. The implementation of this program consists of submission, training and selection, administrative process, second training, analysis process, decision process, disbursement and assistance. The impact of this program can be felt directly by the community, especially in reducing poverty due to the entanglement of loan sharks.

A reflection on the clergys’ engagement in politics in light of the Methodist Church in Zimbabwe

The overarching rapport between clergy and politics goes back to biblical times. The clergy used their civic politicking as a catalytic agent to influence rules and plans on all tiers of the country. Historically, clergy such as Martin Luther King Jr. and others were active and involved in the civil rights movement during the 1960s. In the context of Zimbabwean struggle for independence, the clergy unlocked their cathedrals and house of worship for strategy and forecasting meetings for additional political reasons. This study draws on various forms of data that include a content analysis of existing publications both electronic and archival sources to demonstrate the relationship between the clergy and politics. Using a theological reflection theory, the study further analyses the reasons for the engagement or disengagement of the clergy in politics. The initial outcomes of this study add weight to the understanding that from the beginning of the armed struggle, Zimbabwean clergy were actively participating in politics. These discoveries have major implications for the role religion plays in the political development of Zimbabwe.Intradisciplinary and/or interdisciplinary implications: The engagement or disengagement of the clergy in politics could assist the churches to self-introspect and be informed that they are inseparable from politics to shoulder the weight, pain and problems of the people they serve. This is informed by the discipline of theology, political theology, political science and sociology.

ARCHITECTURE OF POLISH TATARS - LOCAL IDENTITY AND HERITAGE

Poland has very few historical architectural structures representing the culture of Islam. Islamic influences, especially reflected in the clothing and armament of the 17th century, and the existence of few but very well integrated communities of assimilated Tatars (the Lipka Tatars or the Lipkas) contributed to the creation of unique urban development and sacral development in the east of Poland. The villages of Kruszyniany and Bohoniki are places of special importance where works of art and architecture of religious and social values were created. The most important structures were mosques whose form synthesised Islamic architecture, local building traditions and the culture of Poland’s Eastern Borderlands. That architecture combined various cultures but retained its identity. Being also well adapted to the local climate, it is considered part of the landscape and, in a broader context, part of the cultural landscape. Houses of worship and mosques erected in Tatar villages were much less noticeable and constructed in a smaller scale than Catholic and Orthodox churches from the same period. However, Tatar architecture constitutes an integral, even if not very wellknown, part of the multi-cultural tradition of Poland’s old Eastern Borderlands. The article attempts to analyse the role of architecture in shaping and supporting the local identity of Polish Tatars. It also verifies whether elements of that architecture are re-interpreted in present-day projects. Furthermore, the article seeks an answer to the question whether local architecture offers an alternative to dynamic changes transforming both the landscape and the people.

The Role of Light In The Architecture of Religious Buildings

Light is one of the important factors in human life. Lighting especially in houses of worship is considered a very important part for symbolic and spiritual reasons. Light is the main focus in architecture, both in Islamic and Gothic architecture. The purpose of this study is to summarize the role of light in buildings of worship, especially houses of worship. This study uses a qualitative method of literature study. The results of this study indicate that the role of light in buildings of worship, especially houses of worship, is very important for the congregation, both spiritually and visually. Spiritually, the role of light can provide inner peace and also the closeness of the servant to his God. from a visual point of view the role of light can provide beauty and comfort to the room. From these results, the conclusion is that the role of light in religious buildings in the building of houses of worship is very important for worshippers, in shaping the inner kayakinan both in spiritual terms and in Visual terms

Peluang dan Tatangan Dinas Pariwisata Dairi Membangun TWI Menjadi Wisata Religius

The development of a tourist destination area is one thing that must always be considered and implemented, because the development of a tourist destination area determines what the future of the tourist destination area will be like. Taman Wisata Iman is a potential tourist destination that needs to be developed. This is because the features of the religious tourism park itself are very different from pine forests in general. The presence of houses of worship for five religions in Indonesia makes this religious tourism park a place of worship or a resting place for tourists. Each building in Taman Wisata Iman has its own meaning. For example, in Islam, residents are given a replica of the Kaaba for pilgrimage rituals. The large statue of Adam and Eve celebrates the beginning of human life on earth. Apart from worship at the Usko tourist park, visitors can enjoy camping, outdoor activities, children's playgrounds and shopping for souvenirs at the Usko tourist park. Usko tourism park also often organizes events to support tourism development, such as charity events for park maintenance in pine forests, scout weekend camps and many more. The purpose of this study is to analyze and become material that supports the development of attractions at Taman Wisata Iman Sitinjo. In this study the implementation activities and the impact of the implementation are described in a narrative manner using qualitative methods. Data collection techniques with observation, interviews and documentation. Methods of data analysis with data reduction, presentation and triangulation. The results of the study show that the role of the community and government in the development of the Sitinjo Iman Tourism Park as a tourist destination is very impressive. This was revealed through interviews with managers and employees of the Dair Regency Tourism Office. Year after year, this relatively minimal development repeatedly makes visitors bored and don't want to visit. The number of support services that are not paid attention to also makes visitors rate Taman Wisata Iman reviews on websites and personal blogs as lacking, which leads to a decrease in tourist interest. In the future, the authors hope that the management and government will pay more attention to the Iman Tourism Park tourist attraction by adding other tourist objects so that tourists don't get bored easily, and also pay attention to support services so that they can be repaired or improved immediately.
 Keywords: opportunities, challenges, faith tourism park,

“There Is No God in Heaven”: Black Religion, Resistance, and the Police Power in Jim Crow New Orleans

In late October 1907, members of an African American religious order called the Council of God killed a White police officer outside their house of worship in New Orleans. This article recovers and analyzes the radical theology of the Council of God, situating it in the vibrant intellectual world of turn-of-the-century Black spirituality. The Council of God’s belief system was structured around resistance to white supremacy in general and resistance to police violence in particular. If the violence of Jim Crow policing shaped the Council of God’s theology, however, the reverse was equally true, as the New Orleans Police Department consistently used the specter of Black religious radicalism to call for increased funding and popular support. This article probes the relationship between religion, race, violence, and policing, offering new perspectives on the police power, Black religion, and African American armed self-defense in the era of Jim Crow.

Learning from disaster: A natural experiment exploring disaster preparedness before and during the COVID-19 pandemic by houses of worship.

This study illuminates how congregations adapted to an unfolding crisis in real-time and reveals areas of organizational learning and vulnerability. The driving question of this study asks "how has congregational disaster readiness changed during COVID-19?" From this, three measurable corollary questions emerge. First, how has experience during the pandemic changed risk assessment and planning? Second, how has disaster networking changed due to pandemic experiences? Third, did pandemic experience lead to a change in collaboration activities and actions? A natural experiment research design is used to answer these questions. Data collected from survey responses from 50 congregational leaders in 2020 are compared to their baseline responses and interviews as part of a more extensive study from 2019 of over 300 leaders. Descriptive analysis is used to evaluate how congregational leaders changed their risk assessment, disaster planning, disaster networking, and collaboration activities from 2019 to 2020. Open-ended questions provide qualitative context for the survey responses. Initial results support two themes for scholars and emergency managers: learning is immediate, and network maintenance matters. First, while awareness of pandemics has grown, congregational leaders narrowly applied the lessons they learned to temporally and spatially immediate hazards. Second, congregational networking and collaboration became more insular and local during the pandemic response. These results could have substantial implications for community resilience, especially given the role congregations and similar organizations play in community disaster resiliency.

A Brain Mechanism for Hate.

A Brain Mechanism for Hate.

Church, State, and Virtue in Roman Catholic Diocese of Brooklyn v. Cuomo (2020)

To curb the spread of COVID-19, houses of worship in the State of New York were legally required to limit attendance at religious ceremonies. Two religious communities—the Roman Catholic Diocese of Brooklyn and the Orthodox Jewish organization, Agudath Israel of America—asked the U.S. Supreme Court to intervene. This article provides a theological interpretation of the Court’s decision to grant these communities injunctive relief, thus freeing them from the State’s restrictions on religious attendance. Drawing upon the Catholic tradition, and especially the thought of Saint Thomas Aquinas, the article offers a sustained virtue-based analysis of the Court opinion and of the relationship between church and state more generally.

Jews in Nineteenth-Century Britain: Charity, Community and Religion, 1830-1880, by Alysa Levene

Reviewed by: Jews in Nineteenth-Century Britain: Charity, Community and Religion, 1830–1880 by Alysa Levene Lindsay Katzir (bio) Jews in Nineteenth-Century Britain: Charity, Community and Religion, 1830–1880, by Alysa Levene; pp. vi + 248. New York: Bloomsbury Publishing, 2020, $108.00, $35.95 paper, $28.76 ebook. Scholarly interest in the Jews of Victorian Britain has been steadily increasing in recent decades. Since the 1970s historians such as Geoffrey Alderman, David Feldman, Todd M. Endelman, and Vivian D. Lipman, among several others, have been telling remarkable and invaluable tales of Victorian Britain’s Sephardi and Ashkenazi communities. Their research has largely focused on patterns of assimilation and acculturation, especially among the upper classes, and has mostly centered on Victorian London, which is understandable given that London has always been home to the majority of Britain’s Jews. But Alysa Levene’s recent monograph, Jews in Nineteenth-Century Britain: Charity, Community and Religion, 1830–1880, makes a compelling case for the centrality of provincial Jews to Anglo-Jewish history. [End Page 700] Jews in Nineteenth-Century Britain expands upon studies like Bill Williams’s The Making of Manchester Jewry, 1740–1875 (1976), Nikos Kokosalakis’s Ethnic Identity and Religion: Tradition and Change in Liverpool Jewry (1982), and Ben Braber’s Jews in Glasgow, 1879– 1939 (2007) by looking at seven different industrial cities, making it the first monograph to research provincial Jewry so expansively. It is a socioeconomic history of the Jews of industrial Britain, and thus it revolves around the Jewish populations of Manchester, Liverpool, Birmingham, Sheffield, Leeds, Glasgow, and Hull. In it, Levene examines maps, statistics, census data, and communal records to understand social, geographical, and transpatial notions of community among provincial Jews. In particular, Levene uses the 1851 Religious Census, a survey of all identifiable houses of worship, including Nonconformist, Catholic, and Jewish, to assess communal bonds in a period of rapid migration and assimilation. In this evaluation of provincial Jewish communities, Levene challenges a prevailing view of industrialism: that it severed cherished family ties and replaced them with mere communities of circumstance. Her research centers on evidence of postindustrial kinship, including household arrangements, residence patterns, employment histories, and religious practices, rather than the endeavors of official communal leadership. While previous scholarship has especially focused on the histories of communal leadership, those facts were less relevant to the daily lives of average provincial Jews. Levene makes several other suggestions for further research, including a renewed focus on the mid-nineteenth century, as opposed to limiting inquiry to the early and late nineteenth centuries, both of which have received much more attention from scholars. Jews in Nineteenth-Century Britain explores the mid-century as a period of growth in industrial towns and the Anglo-Jewish population, generally, as well as a time of meticulous recordkeeping by these communities. Those records remain largely unstudied. Levene makes extensive use of the Anglo-Jewish Database (AJDB), a digital archive based upon the 1851 census that also includes information on the Jews of Scotland, Wales, and Ireland. Calling the AJDB an underutilized resource, Levene encourages other scholars to make use of its data, an invaluable resource for Anglo-Jewish studies. In order to draw conclusions about communities that may have included gentiles living among Jews, Levene works from the same broad definition of Jewishness as the AJDB, defining a Jew as “anyone who was, or may be assumed to have been, Jewish by either birth, conversion or cultural affiliation, whether or not they retained that identity later in life” (14). Levene’s definition is especially appropriate to the mid-century, which saw an increase in intermarriages. Jews in Nineteenth-Century Britain is divided into two parts. Chapters 2 through 4 focus on households, residence patterns, and finances. Chapter 2 deals with the household and family structures of provincial Jews. In it, Levene uses tables to share data, showing statistics such as numbers of Jewish households in each city, kinds of households (that is, the composition of families), and the presence of lodgers. In addition to data sets, Levene also provides anecdotal evidence of specific families. Levene concludes that Jewish kinship ties extended beyond financial convenience and instead revolved around feelings of...

Live-Streamed Faith: Diffusion of Live Streaming in the Protestant Church

Abstract The coronavirus disease 2019 (covid-19) pandemic and subsequent stay-at-home advisories issued by many states encouraged many houses of worship to begin live streaming or to improve existing capabilities. Even as restrictions on gathering loosened, many people continued to avoid large gatherings out of an abundance of caution, causing many religious institutions to have split congregations: part in person and part virtual. This study examined the motivations and decisions made by U.S.-based Protestant churches of various sizes regarding starting, improving, and continuing live streaming in the face of sudden changes in their ability to reach their congregations. The diffusion of innovations theory was used as a framework to understand how live streaming spread through the Protestant church and how the crisis of the pandemic accelerated that diffusion.