Religious Center Research Articles

Muslim women's work

Islam's view of women and their rights is a multifaceted view. Islam’s view of women includes all their aspects and roles, therefore respecting their rights in society as human beings also as a mother, a sister and as a daughter. For each of these women’s status (human being, mother, sister, girl), Islam assigned the rights and fair duties to them and saved them from the oppression of ignorance that has been done to them. Islam also has raised their status and given them the right to participate in building society and improving their levels and abilities. The ruling on women working outside the home is one of the issues that is debated in Islamic centres, Jurisprudence and religious centres have conducted detailed research in this area. If we look at human society today, we see that many women have proved their skills in their work and expertise. They have an active partnership in the development of societies in all areas, even some of those areas that cannot be done without women and without women's participation are close to disability and immobility. At the same time, the work of women in societies has created some problems for society, and women themselves have increased their obligations because of their work and has caused some social problems, including increased crisis and delay in marriage as well as some crimes and other problems. This research aims to discuss the ruling on women working outside the home and determine the conditions and guidelines of this issue and the appropriate places that exist for women to work and the impact of women's work in the economic development of countries and societies. It raises all these from the perspective of Islamic jurisprudence.

Characteristics and health insurance profile of brought-in-dead children in a rural tertiary hospital

BackgroundDespite the regular occurrence of brought-in-dead (BID) phenomenon, little is known about their prevalence, pattern and prehospital contributors in rural settings in Nigeria. In addition, the impact of health insurance...

Distribution patterns of Gaza wine vs. Cilician wine in the eastern Mediterranean in Late Antiquity

To explore the consumption patterns and demand for famous wines exported in Late Antiquity, such as Gaza wine and Cilician wine, several case studies were analyzed: studies involving excavation results from sites where Late Roman amphorae, such as the LRA 1 and LRA 4 types, were found. Several themes emerged from the analysis. First, Gaza jars used for the transportation of Gaza wine seem to be less frequent than LRA 1 amphorae used to transport Cilician wine. Second, Gaza jars were more frequent in administrative and religious centres and sometimes even exceeded the number of vessels used for Cilician wine in the socio-economic contexts of major administrative centres. It is anticipated that such analysis and exploratory study will start a re-examination of the social and economic status of eastern wines. The limitations of the methods used in this research, due to the methodological difficulties of quantitative analysis given different methodologies used by the authors of excavation reports, is also considered.

Network technologies as a tool for self-presentation of small religious groups (the case of Buddhism new for Russia)

This article analyses the results of a long-term study of the strategies of the Russian-speaking Buddhist community in relation to the Internet and new media. The authors present the results of a study of two cases of Buddhist digital innovators - communities of the Russian-speaking branch of the International Dzogchen Community and Russian Theravada. The authors chose these two cases for analysis, since they are representative for the sociological consideration of the multidimensional connections between online and offline communications of Russian digital Buddhism. The subject of the study seems to be especially relevant, since in modern sociology more and more attention is paid to the study of the influence of media technologies, the Internet and social media on religious traditions, practices and forms of social organisation of religion. The reason for this is the deepening process of mediatisation of modern societies. It has brought with it fundamental transformations of various spheres of social activity. Religions are involved in the process of mediatisation, that poses a number of serious questions that require new answers unknown to their traditions. Thus, the digitalisation of sacred texts brings with it the devaluation of the tradition of canonical knowledge and interpretation of sacred texts. In this complex context of reformatting social reality, Russian traditional religions are developing their own reflections and responses to the risks of mediatisation. On the Russian-language Internet, Orthodoxy, Islam, Judaism and Buddhism are represented by a rich variety of websites of the corresponding religious communities and centres of various trends, podcasts, channels, publics, groups and blogs on social networks. And, as the results of sociological research demonstrate, the discussion of the correlation of the value-normative coordinates of everyday life with religious-doctrinal regulation serves as the semantic core of trans-local religious communications mediated by media. New digital media challenge religious traditional values, since they provide space and ways of forming new religious authorities, new ways of influencing a certain religious group. The study was conducted using a methodology developed by the authors, combining methods of mathematical modelling and qualitative sociology. The authors conclude that, paradoxically, non-traditional Buddhist organisations in Russia have adopted an innovative strategy and have proven to be very creative in attracting new media and promoting their own presentations in the public space. And the directions of Buddhism that have been institutionalised in the past 30 years, on the contrary, are conservative.

A large church in a village that failed to become a city

The Oude Jeroenskerk in the South Holland coastal village of Noordwijk is the largest, and one of the most perfectly preserved, late medieval village churches in the provinces of South and North Holland. Compared with the village in which it stands and the village churches in the surrounding area, the Oude Jeroenskerk is not just beautifully proportioned, but above all remarkably large. This phenomenon – a large church in a small settlement – is clearly interesting, yet it has never been the subject of specific research. Following the miraculous discovery in 976 of the bones of Jeroen, a missionary murdered in 856 by the Norsemen, the ancient Nordcha settlement developed into a place of pilgrimage with urban tendencies. The subsequent ‘discovery’ of Jeroen’s skull in around 1316 furthered the growth of both the village and the church. On 1 April 1398 the village was granted a city charter, but this was subsequently withdrawn on 12 March 1399.The applicants’ right to make such an application was challenged and those involved had plainly underestimated the costs associated with city status. What remained was an under-construction large church, which was eventually completed in around 1500. The construction and appearance of the Oude Jeroenskerk would seem to have been heavily influenced by the count and the local nobility, beginning with Count Dirk II, who granted permission to erect a church in 976. The architects of the brick church are unknown, but it is conceivable that the first element, a tower (1260), was the work of the master craftsman Albrecht van Velsen. In the same period he was involved in the erection of the Leeuwenhorst Cistercian convent in nearby Noordwijkerhout. The phase in which the church acquired its three-aisle, pseudo-basilica layout was possibly initiated by Count Albrecht van Beieren (1336-1404). It was he who heeded the desire of a group of ambitious villagers to elevate their village to the status of a city. This assumption is based on remarkable similarities in floor plan and elevation with the Sint Jacobskerk in ’s-Gravenhage before its radical renovation between 1434 and 1492. It is assumed that the transept (1389) in that church was commissioned by Albrecht. It was during Albrecht’s period of office that the current choir of the Oude Jeroenskerk was built (1389-1405), followed by the transept and three-aisle nave (1415/1425-1444/1500). The Sint Jacobskerk became the main church, located in the administrative heart of the county. The Oude Jeroenskerk remained an important pilgrim church up until the Reformation. A church of substantial proportions that reflected contemporary urban aspirations and still looks like an urban parish church. In terms of materials and detailing it was simple and sober and as such comparable with village churches in the surrounding area and with the Sint Jacobskerk in ’s-Gravenhage until the latter’s reconstruction in 1434. Noordwijk had the potential to grow into a small city. It had the status of a place of pilgrimage, was a religious centre and boasted a relatively large population, including members of the nobility. A large church capable of accommodating local residents and pilgrims corresponded with the urban ambitions of a group of locals. Although those briefly realized ambitions were soon dashed, what remained was the Oude Jeroenskerk: a gothic, pseudo-basilica cruciform church with a square-based tower incorporated on three sides in a three-aisled nave.

The Socialism of Fools

As a personal discussion on the topic of anti-Semitism, this article brings together the common issues that lead to the conceptual complexity of anti-Semitism. The breach of anti-Semitism into public politics and the organized left through the two-axis points of Israel and conspiracy theories are discussed, in particular recent controversies in the Labour Party, attacks on religious centers, and discordant views on what qualifies as anti-Semitism. Weaving together personal narratives, the essay unpacks the difficulty of considering anti-Semitism in the contemporary understanding of oppression, colonialism, and white supremacy. [Article copies available for a fee from The Transformative Studies Institute. E-mail address: journal@transformativestudies.org Website: http://www.transformativestudies.org ©2024 by The Transformative Studies Institute. All rights reserved.] KEYWORDS: Conspiracy Theory, Anti-Semitism, Anti-Zionism, Palestine, Labour Party, White Nationalism.

Ecclesiastical refuge in medieval Wales: formation and role in political processes

The article is devoted to the penetration of the concept of ecclesiastical refuge into the British Isles, its spread and regional peculiarities. The focus is on the origin and realization of the right of ecclesiastical refuge in the territory of the Welsh kingdoms from the early Middle Ages, when sources record the first signs of the allocation of the temple territory as a place with a special legal status, until the XV century, when the charters of the English kings approved the traditional privilege of Welsh religious centers to provide security to those in need. Being one of the most important achievements of church diplomacy, the right of ecclesiastical refuge was directly related to the status of a religious center: documents confirming it were preserved and copied, if there were no documents, they were forged or episodes in which they hid someone from persecution within the walls of their cell or monastery were included in the lives of the patron saints. The almost simultaneous appearance of such plots in the Lives of the late XI–XII centuries. It suggests that this was one of the main arguments of the Welsh religious communities in the struggle to maintain their position in the face of the changes that began with the arrival of the Normans on the island. For representatives of the secular authorities, the right of ecclesiastical refuge was an inconspicuous but very effective political tool that allowed, on the one hand, to control local religious communities, allowing them to exercise the privilege they needed or violating it, on the other hand, creating an opportunity at the right moment to ensure the safety of both themselves and other participants in political processes.

Pola Komunikasi Organisasi Majelis Talim Syubbanul Muslimin Dalam Pembentukan Karakter Sosial Pada Remaja

This research is motivated by the importance of organizational communication patterns carried out by religious assemblies in shaping the social character of adolescents. The aim of this study is to understand the role and factors of organizational communication in facilitating social interaction and character development, as well as to gain an understanding of adolescents' responses and perceptions of the communication patterns implemented. The theories used in this research are organizational communication theory, communication patterns, and adolescent character formation. The method used is descriptive qualitative. Data collection techniques were conducted through informant interviews and documentation studies. The results of the study indicate that the Syubbanul Muslimin Assembly acts as a religious education center that provides positive benefits for adolescents. The communication patterns applied by the Syubbanul Muslimin Assembly are effective in conveying religious values and social norms. Interactions within the organization contribute to the development of adolescents' social personalities.

Saudi Arabia and daʿwa Mission: The Role of Muslim World League and Islamic University of Medina in Spreading Wahhabi-Salafi Doctrine in the 1960s.

Starting from the 1960s, Saudi Arabia began an international daʿwa campaign with the aim of positioning itself as the representative of the international Muslim community and spreading its religious beliefs, identified in the Wahhabi-Salafi doctrine. At the head of the process, controlling the whole system, there were two institutions, the Muslim World League (Rābiṭa al-ʿālam al-islāmī) and the Islamic University of Medina (al-jamiʿa al-islamiyya al-Madīna al-munawwara). Focusing on the socio-political and ethical-academic aspects, MWL and IUM tried to exercise their influence over the umma by controlling Islamic institutional, religious, and youth centres globally, and taking care of the ideological formation by managing educational centres, school, and universities; most of the scholars formed in Medina – both professors and students - held positions of high relevance in some MWL-circuit organizations established in different countries, with the aim of disseminating the teachings and playing an active geopolitical role. MWL and IUM represented the primary tools for religious propaganda and worked towards creating an international network that directly or indirectly served the Saudi agenda.

Pengaruh Islam dalam Pembentukan Kerajaan-Kerajaan di Sumatera dan Pantai Utara Jawa

This article reviews the development of Islamic kingdoms in Sumatera and the North Coast of Java from the pre-colonial to early colonial period. In Sumatera, kingdoms such as Samudera Pasai, Aceh Darussalam, and Palembang Darussalam played an important role in the spread of Islam through trade, education, and diplomacy. Samudera Pasai became the first center of trade and the spread of Islam in Indonesia, while Aceh Darussalam reached its peak of glory in the 16th and 17th centuries with its military strength and influence in Southeast Asia. Palembang Darussalam became an important trade center in southern Sumatera. On the North Coast of Java, kingdoms such as Demak, Cirebon, and Banten played a significant role in the spread of Islam. Demak, founded by Raden Patah, is known as the first Islamic kingdom in Java and played a role in overthrowing Majapahit. Cirebon developed as a religious and cultural center under Sunan Gunung Jati, while Banten became the dominant maritime and trade power in the Sunda Strait. This study uses a historical approach by analyzing chronicles, hikayat, and travel notes. The results show that the development of these Islamic kingdoms was influenced by political, economic, social, and cultural factors, including the influence of ulama, international trade, and interactions with foreign powers such as the Portuguese and the Dutch. In conclusion, the Islamic kingdoms in Sumatera and the North Coast of Java played a key role in the spread of Islam in the archipelago and in the political, economic, and cultural development of the region, providing a significant historical legacy for the development of Islam in Indonesia.

Exploring the Impact of Child Abuse on Academic Performance of Pupils in Mbarara City South of Kakoba Division, Uganda

Child abuse is one of the most predominant phenomena that has been confronting Uganda over the years. This study explores the impact of child abuse on academic performance of pupils in Mbarara City South of Kakoba Division, Uganda. The study adopted cross sectional survey design, with a sample of 224. Questionnaires were used to elicit responses from the respondents. Findings from the study show that 29% of the respondents indicated unwanted pregnancies as one of the causes of child abuse, 26% indicated substance abuse as one of the causes of child abuse, whereas 27% indicated economic distress and 18% indicated war and political violence. In this wise, the study calls for the government to provide equitable resource distribution, empowerment, training, and capacity building. Non-governmental organisations like UNICEF could improve their effectiveness and make present approaches more responsive to harmed children. Social communities, local leaders, carers, and religious centres should provide housing, clothes and other basic requirements. Keywords: Academic performance, Child abuse, Economic distress, Impact, Substance abuse

The Seventh Dalai Lama's residence in Kham: Gartar Monastery interactions with indigenous chiefs and the Qing court

Abstract The Seventh Dalai Lama's residence at Gartar Monastery, which began in 1730, greatly affected the relationship between the Kham region and the Tibetan government as well as the Qing court's control over Kham. The Dalai Lama's interactions with various indigenous leaders, local monasteries, monks and lay people increased the influence of the Geluk school in Kham, and also inspired their support for the Dalai Lama. Measures adopted by the Qing court to protect the Dalai Lama, such as stationing troops and inspecting checkpoints, also strengthened Qing control of Kham. After the Dalai Lama left for Tibet in 1735, Gartar Monastery continued to serve as a religious and cultural centre of northern Kham, with the purpose of “civilizing” and “enlightening” the neighbouring regions that were far away from the political centre. Successive abbots of Gartar Monastery – right up to 1920 – came from Drepung Monastery in Lhasa; they and the Gartar monks influenced, interfered with and controlled the local affairs of Gartar and other regions in Kham. In particular, in the late nineteenth and early twentieth centuries, Gartar Monastery, together with the Tibetan commissioner in Nyarong, was able to assist in the Tibetan government's efforts to extend its sphere of influence in Kham.

Examining the influence of community leaders and other community actors on immunisation practices in Australia: A national cross-sectional study

BackgroundVariation in COVID-19 vaccination coverage and increasing vaccine hesitancy are well documented, especially amongst ethnic minority populations and current channels of vaccine and communication have been found to be inadequate. It has been suggested that more be done to utilise community-led pathways to improve vaccine readiness in ethnic minority communities in Australia. The study aimed to explore receptiveness towards the role of different actors and methods of communication about immunisation. MethodsA cross-sectional survey of 1,227 adults in Australia was conducted to examine the roles of various actors in promoting vaccine uptake. Chi-square analyses and independent samples t-tests were used to identify significant associations between sociodemographic characteristics, vaccine practices, and vaccine information-seeking behaviours and (1) COVID-19 vaccine uptake (at least one dose) and (2) speaking a language other than English. ResultsAt the time of the survey, 93% of respondents had received at least one dose of the COVID-19 vaccine. There were significant associations between COVID-19 vaccine uptake and: perceived capacity to locate accurate and timely vaccine information; receiving the COVID-19 vaccination information from a Nurse or Pharmacist; and receiving a vaccine recommendation by a GP. Additionally, respondents who spoke a language other than English reported were significantly more likely to have received information from family, friends, workplaces, local councils, religious centres, community leaders, and religious leaders than those who only spoke English. ConclusionSignificant variations in vaccine practices and vaccine information-seeking behaviours were found, especially in those who speak a language other than English. To enhance vaccine uptake and to address vaccine hesitancy in Australia, vaccine promotion strategies and health communication efforts require significant consideration of information accessibility and communication source preferences.

Urban commercial marketing and economic factors, an evidence from Mashhad (Iran)

The present study attempts to spatial and temporal analysis of the reactions between urban commercial marketing and influencing economic factors in Mashhad City (Iran). For this purpose, statistical and spatial data from 18 selected commercial complexes and trading towers were collected using official documents, fieldwork observations, and surveys of some interviews for time windows of 2010 and 2020. The total annual revenue, as the commercial marketing indicator, was chosen as the dependent variable to indicate the mean productivity and profitability of shop stores in the case studies. Besides, eight factors, including commercial marketing and urban regional characteristics were chosen as independent factors. Results revealed that the mean values of commercial interest rates were recorded equal to 0.71 and 0.64 in 2010 and 2020, revealing the overall decrease in profitability of the commercial complexes within the recent decade. Despite the growing rate of construction of renewal mega projects and trading towers in the central district of Mashhad City, the marketing revenues and commercial interests had no positive relationships with city center profits in the recent decade. The land price market has severely changed the spatial structure and economy of Mashhad, such as commercial projects and marketing. It means that the main motivation for marketing in commercial complexes can be considered as regional land values instead of the traditional function of the religious city center.

Teotihuacan ancient culture affected by megathrust earthquakes during the early Epiclassic Period (Mexico)

Teotihuacan was one of the thriving cultures in the Mesoamerica pre-Hispanic times, located in the Central Valley of Mexico. The city-state was a dominant centre point during the Classic period and its influence affected other contemporaneous cultures. Around the year 550 CE, a continuous decrease in urban population and selective building destruction was noted, accompanied by widespread fire. The layout of the city is identified by an avenue that articulates the political-administrative and religious centres, with such significant and impressive buildings as the Pyramid of the Sun, the Pyramid of the Moon and the Temple of Feathered Serpent. A systematic analysis of building damage in the pyramids reveals several Earthquake Archaeological Effects, (EAEs) potentially related to seismic loading. A damage pattern compatible with a strong ground shaking was also identified in the west staircase of the Old Temple of the Feathered Serpent, in the first rows of the west staircase of the Adosada platform (New Temple), and in the Pyramid of the Sun. In total, five ancient earthquakes have been determined from the damage, dated from the Tzacualli cultural period (1–100 CE), to the Xolalpan – Metepec period (450–550 CE). Unfortunately, this methodology does not determine the earthquake source. Therefore, we consider the possibility that repetitive megathrust earthquakes (Mw > 8.5) from the Middle American Trench (Pacific coast) could be responsible for the spatial pattern of the building damage. This proposal does not conflict with other existing theories for the Teotihuacan abrupt collapse, considering that the sudden overlapping of natural disasters like earthquakes could increase internal warfare (uprising), and civil unrest.

Folkway Public Health System by Religious Center and Sustainability Management during COVID-19

Folkway Public Health System by Religious Center and Sustainability Management during COVID-19

Using MOOCs for Innovative Learning at Bandung Religious Center

The impact of technology on the delivery of education and training is increasingly being felt. Likewise, the influence of the Open Access movement. These two things also support the development of Massive Open Online Courses or what is familiarly called MOOC, MOOC is a means of education and training that carries the principle of openness and utilizes technological sophistication to allow the involvement of participants in large numbers. With such characteristics, MOOC opens opportunities for teachers, lecturers, and even the community to take part in training based on Massive Open Online Courses (MOOC). This opportunity is increasingly being utilized by people from developed countries who are technologically literate, but also people from developing countries as well. This trend needs to be known by teachers, lecturers or even the people of Indonesia, especially teachers in West Java province as part of the work area of the Bandung Religious Education and Training Center. The hope is that they can utilize and follow the training model using this MOOC technology. In its development, the Bandung Religious Education and Training Center in collaboration with the Technical Education and Training Center for Religious Education and Training of the Ministry of Religious Affairs conducted MOOC-based Learning Methodology Training.

Exploring Religious Practices and Religious Identity Among Yemeni Postgraduate Students in Malaysia

Many Arab Muslim students come to predominantly Muslim countries to pursue their education because they are drawn to these nations for their Islamic identity, in which they can share the same religious beliefs and practices. Nevertheless, these students still need to adapt to the differing cultural and religious aspects of the host country. This study aims to delve into the dynamics of intercultural communication among groups with similar religious identities but originating from distinct cultures. By utilizing data collected from Yemeni postgraduate students in four public universities in Malaysia, this article explores how these students manifest their religious identity through religious practices and how they establish both in-group and out-group mentalities to navigate the challenges of living in a foreign country. The findings reveal that Yemeni postgraduate students in Malaysia maintain a strong connection to their religious and cultural practices, suggesting minimal shifts in their overall religious identity. The analysis also indicates that the students who are more devout and frequent religious centers tend to assimilate more fully into Malay Muslim society.

A Semiotic Branding Analysis of Borobudur: World Spiritual Tourism Destination

In the context of internationalizing Borobudur as a destination for global Buddhist religious tourism this research aims to address the research questions: how does Borobudur's branding position it as a centre for the world's religions this study focuses on Borobudur’s branding in social media and content, social networks, social news, review sites, and virtual worlds forum. This research also incorporates data obtained through interviews with the managers of Borobudur Temple. This research employs a qualitative approach with a semiotic branding approach related to the declaration of the Borobudur Temple complex designated as one of the world's religious centres. the researcher conducts an analysis within the frameworks of syntagmatic, paradigmatic, and intertextuality. The research highlights Borobudur’s profound significance as a living spiritual and multicultural space, emphasizing its identity as a dynamic product shaped by social media. The study identifies two perceptions: religious tourism and cultural engagement, emphasizing Borobudur's multicultural appeal. The study aligns with the evolving nature of place branding, emphasizing emotional and experiential aspects. In conclusion, Borobudur emerges as a dynamic, spiritually rich destination with multicultural appeal. Social media plays a pivotal role in shaping its brand, emphasizing continuous promotion for global recognition and resonance. The influence of information technology propels globalization, altering the branding terrain. In this dynamic environment, tourists play an active role in shaping destination images, disrupting conventional top-down methodologies

The Stonehenge bluestones did not come from Waun Mawn in West Wales

This paper examines the hypothesis that Waun Mawn in West Wales provided the bluestone monoliths that were used at Stonehenge. Some archaeologists believe that the site supports the last remains of a giant stone circle or ‘Proto Stonehenge’ which was dismantled and transported to Salisbury Plain around 5000 years ago. It was claimed, after three excavation seasons at Waun Mawn in 2017, 2018 and 2021, that there is firm evidence of some standing stones which were later removed or broken up, but it has still not been demonstrated that there ever was a small stone circle here, let alone a ‘giant’ one. Furthermore, there have been no control studies in the neighbourhood which might demonstrate that the speculative feature has any unique characteristics. There is nothing at Waun Mawn to link this site in any way to Stonehenge, and this is confirmed by recent cited research. No evidence has been brought forward in support of the claim that ‘this was one of the great religious and political centres of Neolithic Britain’. It is concluded that at Waun Mawn and elsewhere in West Wales there has been substantial ‘interpretative inflation’ driven by the desire to demonstrate a Stonehenge connection.