Places Of Worship Research Articles

SIMBOLISMO DA GEODIVERSIDADE NAS RELIGIÕES AFRO-BRASILEIRAS

If, throughout evolutionary history, an analogy is made between humans and nature using elements of geodiversity, symbolic processes will emerge for human beings. They construct a sacralized nature revealed in their worship, practices, and beliefs, where nature becomes a symbolic element imbued with meaning. These elements of geodiversity are found in various religious traditions, with notable examples being Indigenous/Shamanic practices, Umbanda, Candomblé, Buddhism, Hinduism, and Christianity, among others. As a result, this article focuses on African rituals which represent their original matrix and a tradition primarily marked by orality (in contrast to the main Western monotheistic religions that have sacred texts) and direct religious learning through daily practice in the “terreiro” (the place of worship). The analysis of geodiversity and its use in these religious manifestations leads to the reflection that it is still necessary to recognize and disseminate geodiversity and its various uses more extensively, as it assists us in appreciating understanding and interpreting religions from a different perspective, providing more consistency and authenticity. Keywords: Afro-Brazilian Religions; Geodiversity; Simbolism.

OPTIMALISASI PENGUATAN NILAI-NILAI MODERASI BERAGAMA MELALUI AKSI GOTONG ROYONG MENYAMBUT HUT RI KE 79 DI DESA TARUSAN DANUM

KKN Nusantara Religious Moderation is a priority program of the Ministry of Religion of the Republic of Indonesia which was initiated through collaboration with various universities in Indonesia, in order to maximize the value of tolerance in society. KKN Nusantara Religious Moderation in 2024 was implemented in Central Kalimantan, precisely in Katingan Regency, by sending 12 groups to different villages with programs that could foster an attitude of tolerance in society. The purpose of KKN NMB is to build a commitment to community understanding related to the values ​​of religious moderation within the framework of Bhineka Tunggal Ika. The KKN NMB community service method uses the PAR Participatory Action Research type or community participation action research in Tewang Rangkang Village. The results of the NMB KKN activities show that the strengthening of the values ​​of religious moderation in the Tarusan Danum Village community on a scale of change is slightly better than before the arrival of the NMB KKN, especially through mutual cooperation actions to enliven the 79th Anniversary of the Republic of Indonesia. As for community participation towards being pro-active again with a commitment in each respective place of worship (Islam, Christianity and Hinduism) willing to carry out and implement the values ​​of religious moderation. Thus, the realization of the priority program of the Ministry of Religion together with PTK Nusantara is able to have a massive and sustainable impact on society

Race and Faith: The Role of Congregations in Racial Justice

AbstractFollowing the killing of George Floyd, some congregations more fully entered the conversation on race. Although sometimes reinforcing institutional racism, many religious traditions also have tools for conflict resolution, repentance, and reconciliation. Given this ambivalence, how do congregations engage questions of racial justice, and how is this engagement influenced by race and religious tradition? Our answers come through multimethod data collected over 2 years: (a) Surveys of 2,293 congregants from 35 diverse congregations find that race relations is the issue they most want their place of worship to address, while revealing exhaustion among some Black members; (b) 90 sermons from 15 congregations reveal how clergy talked about race in the weeks after Floyd's murder depended largely on the race of the congregation; and (c) 21 clergy interviews illustrate differences in how clergy use religion to engage race. These diverse data reveal key differences, based on race and religious tradition.

Cross border population movements across three East African states: Implications for disease surveillance and response.

The frequent population movement across the five East African Countries poses risk of disease spread in the region. A clear understanding of population movement patterns is critical for informing cross-border disease control interventions. We assessed population mobility patterns across the borders of the East African states of Kenya, Uganda, and Rwanda. In November 2022, we conducted Focus Group Discussions (FGDs), Key Informant Interviews (KIIs), and participatory mapping. Participants were selected using purposive sampling and a topic guide used during interviews. Key informants included border districts (Uganda and Rwanda) and county health officials (Kenya). FGD participants were identified from border communities and travellers and these included truck drivers, commercial motorcyclists, and businesspersons. During KIIs and FGDs, we conducted participatory mapping using Population Connectivity Across Borders toolkits. Data were analysed using thematic analysis approach using Atlas ti 7 software. Different age groups travelled across borders for various reasons. Younger age groups travelled across the border for education, trade, social reasons, employment opportunities, agriculture and mining. While older age groups mainly travelled for healthcare and social reasons. Other common reasons for crossing the borders included religious and cultural matters. Respondents reported seasonal variations in the volume of travellers. Respondents reported using both official (4 Kenya-Uganda, 5 Rwanda-Uganda borders) and unofficial Points of Entry (PoEs) (14 Kenya-Uganda, 20 Uganda-Rwanda) for exit and entry movements on borders. Unofficial PoEs were preferred because they had fewer restrictions like the absence of health screening, and immigration and customs checks. Key destination points (points of interest) included: markets, health facilities, places of worship, education institutions, recreational facilities and business towns. Twenty-eight health facilities (10- Lwakhakha, Uganda, 10- Lwakhakha, Kenya, and 8- Cyanika, Uganda) along the borders were the most commonly visited by the travellers and border communities. Complex population movement and connectivity patterns were identified along the borders. These were used to guide cross-border disease surveillance and other border health strategies in the three countries. Findings were used to revise district response and preparedness plans by strengthening community-based surveillance in border communities.

Heritage Diplomacy, Neo-Ottomanism, and a Local Quest for a New Place of Worship: The Politics of Mosque Building in Batumi, Georgia

ABSTRACT Over the past few decades, Turkey has funded numerous construction and building rehabilitation initiatives in foreign countries. Amidst such efforts, this article scrutinises the implications of Turkey’s heritage diplomacy tied to Ottoman architecture and how it has the potential to overshadow the desires of local populations. It points to one such case in Batumi, Georgia, where a replica of the 1868 Aziziye Mosque was proposed as a part of Georgia-Turkey cross-border heritage exchanges in the 2010s. Here, Turkey’s fostering of the project exacerbated local Muslim Georgian efforts to construct a mosque of their own in the city. The case demonstrates how heritage diplomacy can land poorly, shining light on a range of broader domestic impacts to urban planning and national identity, electoral politics and community social cohesion. Instead of seeing local Muslims as passive bystanders, the article demonstrates how they asserted their rights, building a temporary open-air mosque and redirecting the focus back towards their particular needs. The findings are based on a long-term study of the politics of urban development in Batumi using qualitative methods. They contribute to a growing body of scholarship in critical heritage studies, highlighting connections to public policy, diplomatic relations, and religious activism.

Pendampingan Fasilitasi Pojok Baca sebagai Sarana Edukasi dan Peningkatan Literasi pada Pelajar di Desa Tewang Kadamba Kalimantan Tengah

The lack of facilities and supporting resources for teaching and learning activities in educational institutions and places of worship in Tewang Kadamba Village is a major factor hindering the development of students' literacy skills. In fact, literacy skills are one of the most fundamental aspects that every student must possess to support their continuity as individuals who are expected to live intelligently and with character. One of the breakthroughs offered by the researchers to solve the question as intended is by organizing a reading corner facilitation and facilitation to support the literacy skills of students in the Tewang Kadamba village. Therefore, this research is aimed at evaluating the effectiveness of the reading corn facilitation as a means of education and literacy improvement for students in Tewang kadamba village, central Kalimantan. The qualitative descriptive method was chosen to gain a deep understanding of the social, cultural, and historical context of a phenomenon. The research results show that reading corners can be an effective strategy to increase students' reading interest. Through three stages, namely planning, implementation, and evaluation, the provision of reading corner facilities has proven to enhance the love of reading and change students' positive attitudes towards literacy culture, both at school and in places of worship.

Methodological principles of criminalistics characterization of theft of cultural values from religious buildings

The purpose of this article is a scientific analysis of the methodological foundations of the criminalistics characterization of thefts of cultural values from religious buildings. It is shown that the criminalistics characteristics of theft of cultural values from religious buildings is a group (special) characteristic. It, in addition to the forensic signs of theft, must contain special signs relating to the object of the direct attempt - cultural values, as well as their location at the time of the theft - a religious building. It was concluded that the criminalistics characteristics of theft of cultural values from religious buildings can be presented in the form of descriptions, tables, diagrams, graphs, computer programs, typologies, etc. Such a characteristic should be based on probabilistic-statistical and correlational relationships between its elements. In the author’s opinion, for the investigation of thefts of cultural values from places of worship, the most productive presentation will be the presentation of criminalistics characteristics in the form of a description, typology and analysis of the phases of criminal activity, which will make it possible to most fully describe and present the most essential features of the elements of the criminalistic characteristics of thefts of cultural values from places of worship. It is shown that the functions of criminalistics characterization of criminal offenses are more multifaceted than the simple focus on putting forward versions of a criminal offense committed in conditions of non-obviousness. According to the author, critics of the «impracticality» of forensic characterization of criminal offenses need to look at the functions that such characterization performs in criminalistics in general and forensic methodology, in particular. Such functions have already been highlighted, they are: applied (typical signs of elements and connections between them can be used during the disclosure and investigation of criminal offenses); cognitive (information about the signs of a criminal offense helps the subject of its knowledge - employees of the operational unit, the investigator to learn about the object, that is, the criminal offense); substitution (forensic characteristics can be considered as an information model that replaces the «original», helping to know it); informative (criminalistics characteristics not only reflect the original information about the object of knowledge, but also help to obtain new information about it); prognostic (information contained in criminalistics characteristics helps to make predictions about a possible series of crimes, about the circumstances that may accompany them, etc.); organizational and methodical (criminalistics characteristics guide the investigator to choose the most appropriate means of investigating a crime, to the optimal organization of such an investigation).

COVID-19 Lockdown and Access to Health Services Among People with Mental Health Problems in Nigeria

ABSTRACT This study assessed the roles of COVID-19 lockdown on access to mental health services in Nigeria. 172 patients who visited the hospital before and during the lockdown were recruited. The methods of data analyses were descriptive, correlations and binary logistic regression. The logistic regression confirmed that socioeconomics of participants predicted their likelihood to access mental health services in hospital during the COVID-19 lockdown. Participants accessed treatments in traditional healing homes, home treatment centers, and place of religious worship. Policymakers need to expand the existing programs for accessible and affordable mental health services and standardized alternatives during health emergencies.

Treatment of Non-Muslim Minorities in Islamic Nations: Prophetic Principles

This study aimed to clarify the prophetic rules concerning the relationship with non-Muslims in the Islamic society. The descriptive approach is used, and the findings revealed that the Prophetic controls in this regard are intellectual and cultural controls such as endorsing religious pluralism and ensuring learning and education without corruption or promoting atheism, as there is no compulsion in religion while guaranteeing the right to build and restore churches and places of worship. The study also reveals political and human rights controls such as respect for a decent life, and the sanctity of the human soul, which cannot be robbed or diminished except under legal conditions. These controls appear in prominent rights such as the right to citizenship, the right to political and professional work, and the right to justice. There are also economic and financial controls such as justice in acquiring rights and performing duties in a way that guarantees non-Muslims their economic stability. These include the right to protect money, freedom to work and earn, the right to guarantee the treasury, and their right to alms from rich Muslims. The results also showed social and family controls such as good family cohabitation and maintaining social ties and bonds. These controls are represented in the right to cohabitation, and the right to marry and divorce.

Sleep quality and sleep duration are associated with charitable donations: Evidence from two population-based surveys

Study objectivesInsufficient sleep alters emotional processing, leading to mood disturbances, reduced gratitude, and potentially the withdrawal of compassionate helping. Using data from two national surveys, we investigated whether sleep quality and sleep duration were associated with willingness to donate to local charities and places of worship. MethodsWe conducted secondary analyses of two Gallup-administered studies that used random address-based sampling methodologies to approximate population-representative samples. BRS-5 included 1501 respondents and BRS-6 included 1336 respondents (independent samples). Each survey inquired about sleep quality and whether participants had donated in the last year to local organizations and places of worship. In addition, BRS-5 included questions about sleep duration. ResultsIn both studies, participants who had better sleep quality and better sleep durations were more likely to donate charitably to local organizations and places of worship (ORs of 1.07–1.45). Most associations remained significant when accounting for age, gender, and income. ConclusionBetter sleep was associated with a greater likelihood to donate charitably. Experimental work is needed to determine if the relationship between sleep health and prosocial behaviors is uni- or bi-directional.

On mediation: ethnographic and statistical analysis of an Indian helpline for reporting "Sound Abuse in Public Spaces"

This paper focuses on the Indian program "National Initiative for Safe Sound", a non-profit group based in Kerala. One of NISS's main actions is running a telephone helpline for residents "to report sound abuse in public spaces." It provides the population with its first opportunity to speak out about the disturbing noises they endure, and is an invitation to nurture sonic citizenship via intermediation with noise-makers. Unlike governmental services that gather data in pre-established categories, the helpline foregrounds the fundamentally sociological aspects of sound annoyance. As part of its telephone exchange, the helpline maintains a register recording some personal information, details on the context of the noise, and the indicated sound sources. Ethnographic and statistical analyses are combined to precisely identify the social and geographical origin of callers, categories of sound sources, and the nature of the conflicts that emerge from the experience of unwanted sound. This paper describes local singularities and remarkable differences with comparable, earlier studies based on "official" noise complaints in other countries. We favored an anthropological approach, offering an initial analysis of the profile of people calling in with complaints, and their highly conflictual relationship with the sounds entering the public space from places of worship.

Impact of the COVID-19 pandemic on communal religious worshippers’ mental health and the benefits of positive religious coping

BackgroundIn the United Kingdom, onsite religious services were halted during COVID-19 lockdowns, which were followed by various levels of restrictions on communal worship including social distancing, mandatory wearing of face masks, adequate ventilation and a ban on congregational singing and chanting. The aim of our study was to evaluate the impact of closures and changes within places of worship in response to the first lockdown in 2020, to assess the effect of the pandemic on religious practice and worshippers’ wellbeing and religious coping. MethodsParticipants were regular worshippers in the UK, recruited through an online survey using convenience sampling. Respondents were asked about their attitudes to changes to places of worship in the UK and their wellbeing and mental health, including assessment of their risk of depression and anxiety using the Patient Health Questionnaire (PHQ-9) and Generalised Anxiety Disorder Assessment (GAD-7) measures. Questionnaires were completed August to November 2020. Findings939 participants were included in the analysis. Median age was 52.7 years and 66.1% were female. 80.7% identified as Christian. 165 (19.3%) had mild, 45 (5.3%) moderate, 25 (2.9%) moderately severe and 10 (1.2%) severe depression, and 192 (22.5%) had mild, 55 (6.4%) moderate and 27 (3.2%) severe anxiety, according to PHQ-9 and GAD-7 scores, respectively. Nearly half (46.4%) reported that their mood and anxiety levels had worsened and 16.6% reported that they felt the things they were doing in their lives were not worthwhile. The vast majority of respondents (92.7%) reported that prayer had helped them cope with the way they had felt during lockdown: 29.2% and 47.0% reported that it helped moderately and a great deal, respectively. This 76.2% had significantly lower levels of moderate/severe depression and anxiety (adjusted odds ratio: depression 0.37 (95%CI 0.22-0.63), anxiety 0.52 (95%CI 0.31-0.88). InterpretationOur study demonstrates the significant impact of COVID-19 on communal worshippers’ mental health and reinforces the benefits of positive religious coping during the first UK lockdown. Barriers to communal worship participation during lockdowns, including access to appropriate technology, need to be recognised and facilitators identified.

New data and interpretations regarding the armenian community in orhei during the tsarist period

The material was written based on original documents from the National Archive of the Republic of Armenia and historiographical sources on the subject. First of all, the topic regarding the appearance of the Armenian community in Orhei is analysed, then the demographic evolution of the ethno-confessional community of Armenians in Orhei, establishing the concrete figures in different periods, as well as the growth curve and the decline of this community, including the main concerns and the main representatives of Armenians in this location. Special attention was also drawn to the issue regarding the place of worship of the Armenian community in Orhei, the years when it was built and rebuilt, what function it performed in the sense that it can be classified as a church or house of prayer.

Symbolism In The Mosques of Mimar Sinan: Inscriptions, Meanings, and Architectural Order

Architectural spaces not only consist of structural elements but also bear traces from the period in which they were built. These traces can be religion, culture, economy, power, technology, abstract concepts, or symbols. Worship places, in particular, contain diverse symbols and indicators due to their mission. Mosques specific to the Islamic religion also have various symbolic elements besides their original architectural features. It is seen in history that these elements are included in mosque architecture with abstract ornaments and calligraphy. In the mosques of Mimar Sinan’s period, the inscriptions mainly consist of Qur’ān verses. These verses are placed on many architectural elements, starting from the dome. The study aims to systematically question and reveal the relationship between these verses and the architectural elements where they are placed using the semiotic method. Five mosques, the richest in terms of the epigraphy program, were selected as samples for the study. All the inscriptions in the mosques were identified on-site, and their accuracy was ensured by comparing them with sources related to the period. In this study, the symbolism of the inscriptions in Mimar Sinan’s mosques, which has not been revealed before, is presented uniquely for each architectural element by reading them through the inscriptions and structural elements.

Peace Project: Promoting Peace Awareness and Tolerance among Religious People in Jakarta, Indonesia

The study investigates Muslim youth responses to the Peace Project, an initiative by Global Peace Foundation (GPF) Indonesia aimed at fostering peace and tolerance among religious believers. Focusing on visits to Sion Church and Candra Prabha Temple, thirty Muslim participants engaged in this qualitative research through observations and surveys. The findings reveal: 1) the Peace Project effectively facilitates inter-group contact among religious youth; 2) Muslim participants expressed enthusiasm for the activities, suggesting longer durations and visits to additional places of worship; and 3) the need for academic speakers to guide discussions on respecting diverse religions. This study offers recommendations to enhance interfaith initiatives, improve activity planning, contribute to religious tolerance knowledge, and raise public awareness of interfaith engagement for a more tolerant society, based on the positive reception among Jakarta Muslim youth.

The British Broadsheet Press and the Representation of “The Mosque” in the Aftermath of Post-7/7 Britain

The role of the mosque has become increasingly vital, particularly in contemporary societies such as Britain, where both the place and status of religion in public life are constantly discussed and debated. Indeed, in the contemporary period, the role of the mosque has several dimensions, ranging from a social space, educational and cultural exchange, and community cohesion centre to a knowledge hub. In this context, this paper suggests that a mosque should be seen as an independent religious institution, although these are influenced by and responsive to governments, elites, pressure groups, public bodies, etc. Using a thematic analysis of news items in The Guardian and The Daily Telegraph over a period of two years (8 July 2005–7 July 2007), it finds that in the aftermath of 7/7, the mosque as a religious place and an institution for British Muslims is largely seen as incompatible and a threat to secular British society and that it is linked with radicalisation and terrorism. According to Quranic texts and revelations, it is indeed a fact that mosques are open to all. This is logical since God’s mercy, love, and forgiveness are for all of mankind without any distinction, which is perhaps why the mosque has been the sacred house of God Himself. This study aims to reveal the development of visible hostility in some sections of the British media and political campaigns. Moreover, it intends to trace the determination and idea of the mosque as a religious place and an institution for British Muslims rather than only a place for worship. Finally, this study will argue the role of the mosque in promoting community cohesion and mutual understanding within the Muslim and other faith communities located in Britain.

The spatial representations of community-building in contemporary English synagogues

ABSTRACT Synagogues as buildings take on many roles. They are places of worship as well as sites of Jewish cultural heritage and representations of how congregations understand this Jewishness within non-Jewish society. Synagogues therefore symbolise many different identities. This article will explore how Jewish congregations in England today navigate these identities within their synagogue buildings through an exploration of four case studies. It argues that congregations use their synagogues as sites to create both Jewish communities and to forge connections with their neighbours.

UNDERGROUND MOSQUES OF MANGISTAU: CONTINUITY OF SUFI PATH OF ISLAM

Mosques, as places of worship in Islam, are places where Muslims fulfill their religious duties and unite. Muslims coming together in a place of worship ensures that the theoretical principles of religion combine with folk culture and are reflected concretely in life. Dervish lodges, where the Sufi interpretation of Islam is kept alive, also integrate folklore and Islam. Throughout the historical process, Muslims have had to build underground mosques for various reasons. These mosques have functions similar to dergahs, inns and caravanserais, other elements of Islamic architecture. Mangistau, one of the regions where Sufi Islam is most vital in Kazakhstan, is rich in underground mosques and khanakas, which are the reflection of Sufi culture in architecture. This region is considered a unique cultural landscape, where the most significant part of the country’s monuments and holy places is concentrated. The underground mosques in Mangistau and Ustirt are unique in terms of historical and spiritual value. Excavation of shelters, places of worship, or “mortal abodes” by digging caves out of the common ground or mountain gorges has been a practice since very early times. Some of their samples are kept in Spain, Turkey, Jordan, and Crimea. The article analyzes the similarities and peculiarities of underground mosques with Sufi khanakas in the Middle Ages and their history and current use

Waiting for the Weekend – The Adoption and Proliferation of Weekend Feeding (“BackPack”) Programs in Schools

Abstract This research studies factors affecting the rapid spread of a donor-driven, Feeding America BackPack (weekend food assistance) program at schools in northwestern North Carolina. Foodbank data are matched with census tract, administrative-school, and GIS data for places of worship (PWs), facilitating analyses of the role of need, religion, and race/ethnicity. Our conceptual model yields a new hybrid fragmentation index that captures racial/ethnic differences between the school and community. Consistent with the model, discrete-time survival estimates suggest that schools with a racial/ethnic composition different from the surrounding community were less likely to get a program, especially if no other program-eligible schools were nearby. The GIS-created PWs bring new information, but yield results only weakly suggestive of a positive relationship. Results withstand falsification and robustness checks. A descriptive update reveals that most high-need schools eventually offered weekend food assistance but that race/ethnicity may still play a role for those that do not.

Installation of Clean Water Piping for Resident on Jl. Arjuna, RW 08 and 09, East Labuh Baru, Pekanbaru

Water is a crucial resource for sustaining life; however, access to it through the Regional Drinking Water Company (Indonesian: Perusahaan Daerah Air Minum [PDAM]) remains limited in certain communities. As a result, residents frequently depend on groundwater sourced through independent pumping by households, places of worship, public facilities, private and government offices, and others. An assessment of the buildings on Jl. Arjuna RW 08 and 09, East Labuh Baru District, Pekanbaru, indicates a significant lack of adequate clean water installation systems, highlighting a need for targeted community service efforts. This initiative aims to rectify these deficiencies by drilling wells to establish reliable sources of clean water and installing a comprehensive clean water piping system to ensure effective distribution from the source to the end users, thus aligning with Indonesian National Standards (SNI). The project involves faculty members as part of their commitment to the tri-dharma of higher education, offering both a practical learning opportunity for students and a valuable service to the community.