Religious Attitude of the Muslim Community of Lombok Island in the Covid-19 Pandemic Season

The Covid-19 pandemic has an impact on changes in the human lifeline, including the pattern of worship of religious people at large. Religious practices that are carried out regularly and implemented in special places are undergoing a shift. The practice of communal worship involving many worshippers is limited at home by involving people who are also limited. This article aims to explain the shift in the way of worship of the people of Lombok Island related to the Covid-19 that hit the world today. The study also exposed a new form of habit in Muslim religious practices due to the pandemic on Lombok island. This article shows that changes in worship patterns are the result of emergencies and the choice to continue to carry out their duties as devout believers. The limitations of the worship space are avoided by adjusting it to government policy. Policies regarding social distancing and adherence to health protocols are an effort to prevent the spread of the virus. In a religious context, it is part of a life-saving effort so it must be obeyed. The new normal requires Muslims to conform and change new habits (new habitus) in carrying out religious practices (prayers). For example, there is a shaf distance, wearing a mask, bringing prayer mats and other equipment needed when praying in the mosque, preparing hand sanitizer in each house of worship, and routinely checking the body temperature of worshippers visiting the mosque and always referring to health protocols guided by Maqosid Assyariah.

A Place to Call My Own: Navigating Life in the Margins

<p>This thesis explores the lives of people who are, or have recently been, living on the streets in Wellington City. It examines what it means to ‘be and belong’ while living on the streets, the ways in which Streeties become existentially and discursively ‘homeless’, what it means to feel ‘at home’ in the world, and the ways Streeties attempt to make a life worth living on the margins. It does this by exploring the way Streeties carve out new spaces for living in the city, how they construct their sense of self, and the ways in which they hope for a better life. Many of these Streeties had been rejected from the traditional channels which distribute socially legitimate forms of personhood and meaning, while others had actively rejected these channels for impinging on their ability to live a dignified life. Consequently, they have had to carve out new ways of relating to themselves and asserting their autonomy. None of them, however, wanted their autonomy to come at the expense of others. In fact, their struggles for autonomy were also simultaneously struggles for belonging - their autonomy was never isolated or bounded, but was always related to a respect for their position as individuals within wider systems of relations that contained relatives, other Streeties, members of the public, special places, worldviews or spiritual beliefs. The thesis is part ethnographic film, and part written thesis. The film is included on a USB accompanying this thesis.</p>

A Place to Call My Own: Navigating Life in the Margins

<p>This thesis explores the lives of people who are, or have recently been, living on the streets in Wellington City. It examines what it means to ‘be and belong’ while living on the streets, the ways in which Streeties become existentially and discursively ‘homeless’, what it means to feel ‘at home’ in the world, and the ways Streeties attempt to make a life worth living on the margins. It does this by exploring the way Streeties carve out new spaces for living in the city, how they construct their sense of self, and the ways in which they hope for a better life. Many of these Streeties had been rejected from the traditional channels which distribute socially legitimate forms of personhood and meaning, while others had actively rejected these channels for impinging on their ability to live a dignified life. Consequently, they have had to carve out new ways of relating to themselves and asserting their autonomy. None of them, however, wanted their autonomy to come at the expense of others. In fact, their struggles for autonomy were also simultaneously struggles for belonging - their autonomy was never isolated or bounded, but was always related to a respect for their position as individuals within wider systems of relations that contained relatives, other Streeties, members of the public, special places, worldviews or spiritual beliefs. The thesis is part ethnographic film, and part written thesis. The film is included on a USB accompanying this thesis.</p>

Return to Exercise After Covid-19: Which One is the Best Strategy?

Summary Coronavirus (Covid-19), which began in China as of 2019 and spread to almost all over the world in a short time; has shown that we need to plan our life with new strategies as well as changing our current lifestyle today. While we must implement new ways to prevent against Covid-19 and maintaining our healthy lives, we must also design new strategies for returning to sports and physical activities. Therefore, the purpose of this study was to reveal the return strategies for professional and recreational athletes during the quarantine periods in light of evidences. In this regard, firstly we examined the existing literature regarding return strategies to sports. As a result, individual performance and personal hygiene conditions should be considered, and athletic performance should be preserved while keeping a physical distance from teammates and others. The use of masks in sports should be encouraged, but new techniques should be developed by investigating the effect on performance. Consequently, for healthy individuals, low to moderate intensity (not high-intensity) exercise may be beneficial and recommend. However, due to the risk of spreading (person-to-person or contaminated surfaces), exercise is recommended in special places with good ventilation and the use of personal types of equipment.

Estuaries, A Happy Place For Fish

Anchovies, salmon, sardines, gobies, mullets, flounder, bass, barbels, eels, shad, and even sharks—what do they have in common? Well, at certain points in their lives you may find them in estuaries, the final sections of rivers before they meet the ocean. Some fish live in estuaries their entire lives. However, some fish species prefer living in the freshwater parts of estuaries, others only live close to the ocean, and a few others spread throughout the estuary. Some species prefer living close to the bottom, some in marshes, and some constantly swim around in the estuary. Some prefer eating other fish, while other species like worms, or insects, or microscopic animals. Unfortunately, many estuarine species are in danger, and all because of humans. In this article, we will tell you why estuaries are such special places for fish and describe some of the species that call the San Francisco Estuary their home.

Polling stations - the main cornerstone of elections

In this article, we discuss the legislative proposal submitted by us, according to which we request an amendment to Article 61, Part 1, Paragraph 1 of the Election Code of Georgia, according to which a new function was added to the member of the flow regulation commission - if necessary, electronically check In the list. In addition, Article 58 (4) (b) of the law requires a change, according to which special places for election observers and party representatives will be allocated at the polling station on polling day, from where they will be able to freely observe the election process at the polling station. With these changes, the Election Code of Georgia will be able to better regulate the problems existing at the polling station on the polling day; It serves to create a safe, comfortable electoral environment for both the voter and the other persons involved in the election process in the line of duty. Keywords: Elections, Legislative Proposal, Election Code

Integrating Intangible Cultural Heritage into Ideological and Political Courses in Colleges and Universities

China’s intangible cultural heritage as an important part and the soul of the traditional Chinese culture is the cultural treasure of China and even the world. As the concept of cultural protection is deeply rooted in the minds of people, the state attaches increasing importance to intangible cultural heritage. The unique forms of cultural expressions and the special places of these expressions are deeply rooted in the Chinese culture and they should also be an important content in China’s efficient ideological and political education. This article mainly explores the significance of intangible cultural heritage in ideological and political teaching as well as the strategies to effectively integrate intangible cultural heritage into ideological and political teaching in order to achieve the educational purposes of condensing the consensus of traditional Chinese culture, enhancing the cultural consciousness among teachers and students in colleges and universities, and enhancing the patriotic enthusiasm and cultural confidence.

Die Bahnhofsmission als kirchlicher Ort im Bahnhof

Railway stations are special places and important elements in urban life. They exist in a dual function of place and node, which is reflected in their service structure. In the station, the station mission provides support and assistance for people in certain life situations. This raises the question of the connection of the station mission as a social service to the church. The place of the »in-between« could hold a development potential for the interaction of parishes and new church places. The railway station mission could, thus, move from a marginal position in the church to a node in the network of church services. At the same time, as an explorative field for inclusion, it could contribute important experiences to inclusion processes.

The Motivation of Construction Khayaban-e- Herat (Herat Street)

After Herat had conquered by Timor his son ascended the throne in Khorasan. Herat was enclosed to AL-Krt square shape boundaries and was developed significantly to northern. North to south length streets were theme of gardens and architectural constructions.The aim of this article is to get to know more about these streets as a link factor for constructions, streams and gardens of streets beside their role identifying and rating alongside history to get their unique-unity sense in the boundaries. The approach of this article is historical, descriptive, analytical and data collection both library and field. The historical aspect of research is derived from the historical books and its descriptive is taken from historical-descriptive books in compare with left arts in Herat streets.It should be noted that Timor princes had high interest on art and culture beside their ambitions, fun and entertaining in which caused the mentioned streets to take the multi-purposes complexes and places as where to be a place of power display. Timor’s garden establishment in Herat specially in streets were made for general and special places of poem, entertainment and promenade. The opening of streets in north and western north of Herat transferred from a commuting place to an entertainment and promenade destination with proper weather for various celebrations and ceremonies for different occasions. Undoubtedly, existence of uncountable cemeteries and graves in this area made it as a spiritual symbolism for Herat.

FAMINE IN THE COUNTRY IN 1921-1922: CAUSES AND CONSEQUENCES

The article analyzes the causes and consequences of the fact that the country has experienced three famines since the establishment of Soviet power. The policy of "military communism" during the drought of 1921-1922 was a severe blow to agriculture and led to the spread of famine. During the years of civil strife, the fact that a large part of the population's food was taken for free by the state did not go unnoticed. Especially in Uralsk, Orenburg, Kostanay, Bokei, Aktobe provinces, the drought killed a lot of livestock. The locals were starving. The situation of homeless children was dire. Various infectious diseases and deaths have increased in the country. The state of health care in the country was not critical. This was compounded by the recklessness of local leaders in collecting food taxes and the actions of gangs. During the famine, the leadership of the autonomy took a number of measures. Field hunger commissions have been set up. Homelesschildren were placed in orphanages and special places, and even in other republics and foreign countries.The International Committee of the Red Cross (ICRC) and the United States have provided humanitarian assistance to help end the famine. The effects of the nearly three-year famine were severe. During these years, about 1 million Kazakhs died of starvation.