Religious Places Research Articles

Harmful Traditional Practices Affecting the Under-Five Years Children and Associated Factors in Sokoto, State, Nigeria

Introduction Harmful traditional practices violate and negatively affect the physical, psychological well-being and right of women and children. Nigeria has the third highest absolute number of women and girls who have undergone Female Genital Mutilation (FGM) worldwide. Aims To assess the harmful traditional practices on the under-five years children and associated factors in Sokoto, State, Nigeria. Methods A community based cross sectional study that was conducted in Sokoto State, Nigeria on 320 mothers of under-five year children from 1st January-31st March 2021. The study participants were selected using multi stage sampling method, after proportionate allocation of sample size, systematic random sampling method was used to get the study participants. A structured questionnaire was used to collect information on harmful traditional practices from the mothers of the eligible children. Data was analysed using SPSS version 22. Results The mean age of the children was 22.5 ± 17.7 months, there were 199(62.2%) males and 121(37.8%) females, and male to female ratio was 1.6:1. Eighty (25.0%) of the under five-year children were circumcised by traditional healers, 189(59.1%) had traditional uvulectomy, 86(28.9%) had female genital mutilation, while 11(3.4%) had scarification marks. The respondent’s educational status (p = 0.008) and (p = 0.001) were factors associated with the practice of FGM and circumcision respectively. Conclusion Harmful traditional practices are still prevalent in Sokoto. Government at all levels should embark on awareness creation programs on the dangers of these harmful traditional practices through mass media, schools, traditional leaders and religious places. Child protection laws should be implemented to curtail these harmful practices.

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.

Balancing faith and identity: language policies and practices in Indonesian Muslim families

ABSTRACT This study investigates the complex interplay between language policies, religious beliefs, and cultural identity within two Indonesian Muslim families, residing in urban and rural contexts. Given Indonesia’s diverse linguistic landscape, with over 700 languages spoken, this research examines how religious beliefs and cultural identity shape their language ideology and their utilisation of the Indonesian language, local languages, and Arabic within Indonesian Muslim families. This research fills a gap, as there is limited literature on this topic in Indonesia. Through a case study design, including semi-structured interviews with two families in different contexts, the study explores language use for daily communication, cultural preservation, and religious practices. Findings reveal that the urban family members prioritise the Indonesian language for broader communication, while the rural family members maintain stronger ties to local languages to preserve their cultural identity. Their religious convictions place Arabic as a language designated for religious purposes rather than for daily communication. The study underscores the significance of religious beliefs in shaping language choices and highlights the challenges and strategies to preserve cultural identity and religious devotion. This research contributes to the understanding of how faith and cultural identity influence language ideology and practices in Indonesia’s multilingual society.

Exploring the Influence of Family Dynamics on Death Attitude among Elderly People: A Comparative Study of Chitwan and Jhapa District, Nepalrict, Nepal

This research examines the impact of living arrangements on death attitudes among elderly individuals in Nepal's Chitwan and Jhapa districts. A cross-sectional survey of 127 participants (79 in elder homes, 48 in their own homes) was conducted and analyzed using SPSS v.20. Significant differences in death attitudes were found based on living arrangements. Elder home residents showed greater acceptance of quick death, less fear, and viewed death more as relief from pain. They preferred dying in religious places, while those in their own homes preferred passing at home. Belief in reincarnation was higher among those living independently. The study reveals that living environments significantly influence elderly individuals' death attitudes, with elder home residents exhibiting more acceptance towards death. These findings suggest a need for tailored end-of-life care and support services that consider living arrangements and cultural contexts, contributing to the discourse on geriatric care in diverse settings.

Public Animo in the 2020 Gubernatorial Election in Central Kalimantan during the Covid-19 Pandemic Era: Religious and Cultural Approaches

Many observers believe that holding general elections during a pandemic is ineffective in attracting public interest, including in Central Kalimantan. This study aimed to examine how the public's animo in the gubernatorial election during the Covid-19 pandemic, through religious and cultural approaches, in which the Central Kalimantan people still respected traditional and religious leaders as role models. This research used descriptive qualitative data collected through interviews with traditional and religious leaders and related documents obtained from election administrators. The findings showed that socialization was a reasonably good tool and strategy carried out by traditional leaders and religious leaders at specific events with cultural (local tradition, Dayak language) and religious approaches (through speech in churches and other religious places of worship). Socialization by traditional and religious leaders contributes to public animo in the gubernatorial election in Central Kalimantan.

Noise pollution assessment and management in rare earth mining areas: a case study of Kollam, Kerala, India.

Noise pollution is an unintentional consequence of mining activities, needing rigorous assessment, monitoring, and mitigation techniques to reduce its impact on local residents and ecosystems. The study specifically examines the noise pollution from rare earth mining activities in the Neendakara-Kayamkulam (NK) coastal belt, Kollam, Kerala, India, a region rich in ilmenite, rutile, sillimanite, zircon, and monazite. Despite the known environmental and health impacts of noise pollution, there is limited specific data on its magnitude and sources in this region, as well as a lack of effective mitigation strategies tailored to rare earth mining operations. Studies have indicated that mining operations, such as the movement of heavy mineral sands, considerably elevate noise levels, which have an effect on the environment's quality and public health. This study seeks to fill the gap by geospatial mapping and assessing the noise levels and recommend measures to effectively mitigate noise pollution. Systematic noise measurements were conducted at 48 suitable locations within the NK coastal belt, including residential, commercial, industrial, coastal, and silence zones. The noise levels vary from 49.1dB(A) near a religious place to 82.4dB(A) near the local industry. The study employs geospatial noise mapping and land cover superimposition to implement class-specific mitigation measures for noise pollution in a coastal vicinity mixed land use area, including natural and vegetative barriers, operational scheduling, zoning, and land use planning.

Possibilities of Ecotourism Development in Rani Mahal Area, Palpa, Western Nepal

Nepal has significant potential for tourism due to its diverse flora and fauna, rich culture, and abundance of mountains, historical sites, and religious places. This study assesses the potential for ecotourism development in the Rani Mahal area of Palpa district. The research was based on Focus Group Discussions (FGDs), Key Informant Interviews (KIIs), and field observations. In total, FGDs were conducted in five locations, and 38 KIIs were carried out. The study found that ecotourism activities such as white-water rafting, beach volleyball, homestays, and hiking are feasible in the Rani Mahal area. White-water rafting in the Kali Gandaki River (from Ridi to Ramdi) and beach volleyball in the Rani Mahal area were identified as highly promising for ecotourism. Similarly, homestays in Bote village (Dailathun) and Satuka (Syangja) were also found to have high potential. Additionally, hiking routes from Rani Mahal to Magar homestay (Baugha Gumha), Alamdevi temple (Syangja), Argali, and Ridi offer great potential for ecotourism activities. The results of this study provide valuable insights into tourism planning, infrastructure development, and the sustainable development of ecotourism in the Rani Mahal area.

The future of religious pasts: religion and cultural heritage-making in a secular age – introduction

ABSTRACT The question of how to symbolize collective identities in an age marked by both nationalist fervor and diversity politics has dominated public debates and highlighted the political role of religion. But what happens to religious objects, sites, and practices when they are framed as cultural heritage? What are the forces behind the ways in which religion is drawn into the dynamics around cultural heritage and heritage-making in secular societies? And why and how do some religious places become iconic sites of cultural heritage, arousing both national sentiments and global concerns? In this article, we explore the complex politics around religion and cultural heritage and scrutinize how they intersect with processes of secularization, and regimes of diversity and secularism. We argue that there is a growing tendency in contemporary societies to culturalize religion, suggesting that the framing of collective heritage is closely linked to what counts as religion and as culture in everyday life and in official discourse. We theorize this dynamic through the concept of ‘heritage religion’ and contend that it offers a distinctive material perspective on the culturalisation of religion. Drawing on Durkheim, we point out how processes of religious heritage-making produce new forms of sacredness.

Musical analysis of Sardool Sikander’s Songs

Abstract: The people of Punjab have always had a flamboyant nature. Here, people dance, sing, and celebrate on every joyous occasion. Each festival in Punjab has its own unique traditions that form the basis for music and songs. Even during weddings, various types of songs are sung. In Punjab, people from all religions live together harmoniously. Each religion has its own traditional music and songs. At religious places, people sing religious songs related to their faith, like Qawwalis and Sufi music at the shrines of saints. In Hinduism, devotional songs related to deities are sung during Jagrans or birth festivals. In Christianity, hymns related to Jesus and Psalms are sung. Similarly, in Sikhism, Shabad Kirtan, Kavishri, and Vaars related to Gurbani are performed. It can be succinctly said that even though the people here are deeply religious, they are also closely connected to music. There has always been immense love and respect for musicians among the people of Punjab. This is why Punjabi music has flourished not only in India but also abroad. Over time, many artists have entertained people through their music. Even before the era of recordings, artists have contributed significantly in elevating Punjabi music to new heights. In the culture of Punjab, where men have received honor and respect in every field, they have also continued to showcase their singing prowess over time and have earned fame, including Asa Singh Mastana, Shri Lal Chand Yamla Jatt, Sukhjinder Shinda, Kuldeep Manak, Padam Shri Puran Chand Wadali, Gurdas Maan, Padam Shri Hansraj Hans, and Sardool Sikander. The subject of the research paper below is a musical study of Sardool Sikander Ji’s singing. Keywords: Singing, Punjab, Raag, Taal, Rhythm, Song.

ISLAMIC APOCALYPTIC LITERATURE AND EXTREMISM: CONTEXTUAL READING OF HADITHS ON THE MAHDI WITH SPECIAL REFERENCE TO SRI LANKA

Like any other religious community, the apocalyptic literature in Muslim society has become a source of pessimism instead of optimism. The extremists who conducted a series of suicide attacks on religious places and hotels in Sri Lanka in 2019 justified their violent activities, referring to apocalyptic literature that prophesied the advance of Mahdi. These extremists misunderstood the hadiths on the Mahdi and intended to create instability in the world to accelerate his coming to resolve the present issues of Muslims. This research studied the relevant hadiths quoted by the extremists to kill innocent people and explored their meaning. The contextual analysis method has been employed to extract the meaning of these hadiths. This research shows that the extremists have misinterpreted these hadiths and used the Islamic apocalyptic literature out of context. The socio-political context of the usage of these hadiths further elaborates the change that has taken place in the understanding of their purpose throughout history. Therefore, this research recommends that Muslim religious and social leaders review interpretation traditions and educate young people to adopt socio-political and historical contexts to understand Islamic apocalyptic literature, mainly hadiths, to protect young people from extremism and radicalism.

Features of the Islamic revival in the Republic of Kazakhstan

Kazakhstan is a predominantly Muslim country, where, according to estimates, 70 % of the population identify themselves as Muslims. However, the Muslim population was not always satisfied with the country's religious policy, especially during the Soviet era, when religious practice was severely restricted, and many religious places and mosques were destroyed or stopped their activities. With the acquisition of independence in Kazakhstan, a process is observed, which is called the “revival” of Islam. The revival of Islam in Kazakhstan can be traced back to the collapse of the Soviet Union in 1991. Since then, there has been a growing interest in Islam among the population, and many new mosques and Islamic institutes have been established. Despite the growth of Islamic practice in Kazakhstan, the country has preserved a secular political system with a strong emphasis on the separation of religion from the state. In this article we will consider the features of the “Islamic” revival in the years of independence of our country, as well as the policy of our country to address this problem.

“They are all here to see and touch”

The sanctuary of St Anthony of Padua (Kisha e Shna Ndout) in Laç, northern Albania, is one of the most visited religious places in Albania. The small church, built there and ministered by Franciscans, is now an impressive place of worship frequented by Catholics, Muslims and Christian Orthodox. Throughout the year, pilgrims from across the country, but also from Kosovo, visit the sanctuary. On the 12th and 13th of June of each year, an official pilgrimage is held, which reaches its climax on the night of the 12th when many thousands of Albanians sleep in the shrine seeking blessings and healing. This article aims to explore pilgrimage-related practices, wherein arises materiality as a privileged means of reaching out to the divine and as a reaction to silencing during the communist era (1945–1991). Such practices are overshadowed by nationalist discourse, in which ethnic-linguistic membership outweighs the religious one, even undermining procedural and terminological normativity.

Historical Narratives and Spatial Strategies of Reappropriation in Three Romanian Orthodox Monasteries

Contrary to the abundance of shared religious places throughout south-eastern Europe, multi-religious interaction is not a regular feature in Romania. Pilgrimages and visits to the popular Orthodox monasteries of Prislop and Nicula in Transylvania and Dervent in Dobruja are an exception to this trend. Unsurprisingly, these two regions are historically characterized by a remarkable ethnic and religious diversity. The two Transylvanian monasteries attract practitioners of different Christian denominations (Orthodox, Greek-Catholic, Roman-Catholic and Evangelical), while Dervent is a devotional site for Christians and Muslims (Tatars, Turks and Roma) alike. Common to all three monasteries is the presence of allegedly miracle-working objects, artefacts and bodies: a stone cross at Dervent, the Virgin Mary icon at Nicula, and the tomb of the charismatic monk Arsenie Boca at Prislop, respectively. Based on ethnographic fieldwork conducted in the three monasteries during both important feasts and everyday monastic life, this article is a multidisciplinary exploration of the workings of inter-religious competition, sharing and interaction. It combines the methods typical of ethnographic research with observations on how the religious space is navigated and socialized through the support of cartography and archival satellite images. The article casts light on how the historical narratives and spatial strategies enacted by the Romanian Orthodox Church overlap in the attempt to reclaim legitimate ownership and exclusive primacy over three popular devotional sites with a composite ethnic and religious past.

Multi-sited Ethnography on a Nexus in Religioscape

This article focuses on how and why to investigate shared religious places with the methodological approach of multi-sited ethnography. Places can be considered as interconnected nexuses in space that reveal social relations. In consequence, shared religious places are nexuses where various religious traditions manifest. Several places are connected by various religious groups, for example by visiting and building a network within the religioscape of a region. Researchers should consider this interconnection of places during their field research by frequenting connected nexuses. Thus, they are able to contextualize single shared religious places within the religioscape. This article aims to illustrate this methodological approach of multi-sited ethnography to investigate interconnected nexuses within a religioscape. This study exemplifies this approach using the case study of the St Naum monastery which is located in North Macedonia and visited by Christians and Muslims from various ethnic groups of this region. Hence, this article tackles the aim by asking: What is the religioscape of the St Naum monastery? Which places are connected with this monastery? And what information is gained about the monastery by frequenting the other places? This study is complemented by my experiences during field research in Macedonia, Albania and Kosovo.

Broken Buddhas, burials, and sanctuary-adjacent sanctuaries: the ancestral animist archaeologies of Angkor’s ancient places and things

ABSTRACT A growing body of scholarship exploring Cambodia’s cultural-religious environment alongside reinterpretations of ancient Angkorian epigraphy has illuminated the enduring sacredness of Cambodia’s ancient religious places and objects. This assertion comes despite apparent dissociation of these elements from their original ascribed identities (Brahmano-Buddhist) and disuse as focal points of politico-religious congregation at some point in the past. Although documented within Cambodian archaeological studies since the 20th century, fieldwork conducted at ancient Theravāda Buddhist monasteries (vihāra/praḥ vihār) within the Khmer civic-ceremonial center of Angkor Thom between 2017 and 2023 have substantiated that these ancient statues and holy spaces continued to serve as equivalently spiritual, highly localized arenas of ancestral animist practices and cultural-historical negotiation over time. This paper assesses several categories of these archaeological data within the framework of reidentification, reuse, and transformation beyond initial discard, including the deposition of statuary and acts of place-making in the vicinity of older ruins.

Sacred sources as objects of cultural heritage: on the issue of classification

The subject of the study is sacred water sources, which can be recognized as objects of cultural and natural heritage. Sacred water sources are important objects of religious worship and places of pilgrimage, of particular importance to various cultures and religions. They are often accompanied by legends, which makes them unique and valuable objects of cultural and natural heritage. However, despite their importance, many sacred sources remain unidentified and unprotected, which can lead to their loss and disappearance. The authors, based on the results of expeditionary research conducted by scientists and graduate students of the Altai State Pedagogical University, hypothesized that sacred water sources can be identified as objects of cultural and natural heritage. In order to identify sacred water sources as objects of cultural and natural heritage, their study and typologization is necessary. The article analyzes various approaches to the typologization and classification of sources, including territorial, infrastructural, historical, ethnographic and anthropological. Particular attention is paid to the various levels of clericalization and infrastructural security of sources. The author examines various factors influencing the classification, such as the layering of meaning, local traditions and the variability of the status of sacred sites. The study also highlights the need for an interdisciplinary approach to typologization in order to take into account all aspects of their essence. Among other things, the authors focus on the term "sacred water source", which is insufficiently defined in the legislative framework and modern dictionaries. In general, the study highlights the need for a deeper and more systematic approach to the study and protection of sacred sites, which is important for preserving the cultural identity and spiritual heritage of the peoples of the country.

The Role of Guidance and Counseling in Overcoming Student Delinquency at Madrasah Aliyah Azkiya Al-Islami Ciheulang

The delinquency that occurs in Madrasahs is the behavior of students before entering the Madrasah, meaning that bad behavior before they enter the madrasah is sometimes still carried over and causes Guidance and Counseling (BK) delinquency to recur when they enter the school/madrasah, because the position of the Madrasah is as a religious place where Of course, the character of the students will be shaped religiously, many of the students live in environments that have bad relationships and bring their bad behavior into the school/madrasah environment. In dealing with student delinquency, guidance and counseling teachers have a different role from guidance and counseling teachers in general, where the counseling guidance activity program is very influential with the presence of the madrasa head, decisions taken by guidance and counseling teachers must be agreed upon by the head of the madrasa. In giving punishment, the supervising teacher is only free when students commit violations in the light category, apart from two categories of violations, namely moderate and serious violations, the supervising teacher must report the case to the head of the madrasah. So in cases of moderate and serious delinquency, the supervising teacher only acts as a monitor or supervisor, not as an executor or person who has great authority in giving sanctions. All actions of the supervising teacher must be coordinated first with the head of the madrasah. The sanctions given by guidance and counseling teachers are basically sanctions that have been made by all elements of the madrasah, from the madrasah principal, deputy madrasah principal, supervising teachers and other teachers' councils.

Assessment of malnutrition using Z-scores and Composite Index of Anthropometric Failure among street children in Delhi

BackgroundStreet children are poverty-stricken and have insufficient money to meet their daily nutritional requirements. They do not have a proper place to sleep and defecate. They sleep at traffic signals, in religious places, and on footpaths. This exposes them to pollution, dirt, and other pathogens. ObjectivesThis study aimed to measure the nutritional status of street children in Delhi using Z-scores and Composite Index of Anthropometric Failure (CIAF). MethodsAnthropometric measurements are direct methods of measuring the nutritional status of humans. Anthropometric indicators such as underweight (weight-for-age), stunting (height-for-age) and BMI/wasting (weight-for-height) are used to measure the nutritional status of street children. Z-scores and CIAF are calculated for street children based on the WHO 2009 reference. ResultsAccording to Z-scores, stunting (56%) is the most common anthropometric failure among street children followed by underweight (31%) and wasting (19%). According to the CIAF, 63% of street children are malnourished, where stunting (37%) is the highest single burden of anthropometric failure, followed by wasting (3%) and underweight (1%); children suffering from the double burden of anthropometric failure are 9%, and children suffering from the triple burden of anthropometric failure (i.e., wasting, stunting, and underweight) are 13%. ConclusionA high incidence of stunting points to poor quality of food and suggests prolonged nutrition deficiency among street children. The Z-score or conventional measures of anthropometry underestimate the total burden of malnutrition among street children, while CIAF provides an estimation of children with single-burden, double-burden, and triple-burden malnutrition or total burden of malnutrition.

Seeing god in this place: God concepts are associated with impressions of religious places.

Seeing god in this place: God concepts are associated with impressions of religious places.

Past and present sawfish (Pristidae) records from India

Overfishing, as well as habitat loss and degradation, has led to major population declines and local extinctions of sawfishes (Pristidae) globally. Four sawfish species reportedly occur in India; however, records have been limited to opportunistic commercial catch and landing reports. Here, we provide the first comprehensive review of published and grey literature on sawfish records from India, including opportunistic observations of sawfish rostra offerings to religious places, highlighting the cultural significance of these species locally. In total, 223 recorded capture events were compiled between 1794 and 2022, with largetooth sawfish Pristis pristis (n = 82), followed by narrow sawfish Anoxypristis cuspidata (n = 32), being the dominant species reported. In addition to marine fisheries, 8 reports of sawfish were reported from freshwater systems. The wide range of rostra sizes and total lengths recorded also suggests that India’s waters harbour various life history stages of sawfish. When caught, sawfish livers were utilised to produce oil, meat was locally consumed, and fins were exported. Despite being legally protected in India since 2001, 63 incidental captures were recorded from landings, suggesting various levels of awareness and enforcement of catch bans across the country. To avoid extinction of these species in India, we emphasise the need to conduct culturally associated awareness programs with coastal communities, encourage safe release and improve handling practices with fishers, identify critical habitats, and strengthen enforcement for mandatory live release.