Effects of Planted Pollinator Habitat On Bee Health And Interspecific Pathogen Detection

Shared resources can instigate pathogen spread due to large congregations of individuals in both natural and human modified resources. Of concern is the addition of pollinator habitat in conservation efforts as it attracts bees of various species, potentially instigating interspecific sharing of pathogens. Common pathogens have been documented across a wide variety of pollinators with shared floral resources instigating their spread in some, but not all, cases. To evaluate the impact of augmented pollinator habitat on bee health, we screened samples from eight bee species across three families against a panel of 9 pathogens using RT-qPCR. While we found that some habitat characteristics influenced pathogen detection, we found no evidence that pathogen detection in one bee species was correlated with pathogen detection in another. These findings suggest factors other than the habitat itself may be more critical in the dissemination of diseases among bee species. However, we found high levels of gut parasites in some bee species which may be of concern, such as Bombus pensylvanicus. Future monitoring of bee health at augmented pollinator habitat is needed to ensure pathogens do not build up over time to then spread within their communities.

“Butts, Budgets, and Behaviors”

This chapter examines how pastors match their own evaluation of themselves as “successful entrepreneurs” against external evaluations of them as “failures” based on conventional measures of success: large congregations, large bank accounts, and large sanctuaries. This chapter shows that an essential component of founding pastors’ beliefs that their churches are successful, even if they only have 30 members or are mortgaging their home to pay the church’s bills, is the ambiguous and difficult-to-quantify measure of “changed lives.” They argued the evidence of their success was the way parishioners’ souls have been revived, their lives have been rebuilt, and the communities around them have been revitalized. Sociologist Carl Bankston sees “religious environments as economies in which religious groups are firms competing for customers who make rational choices among available products.” With this in mind, this chapter also examines how pastors think about competition and their position in a competitive religious economy.

A Saudi Arabian Public Health Perspective of Tuberculosis

Tuberculosis is a global health challenge due to its spreading potential. The Kingdom of Saudi Arabia (KSA) faces a challenge in the spread of tuberculosis from migrant workers, but the foremost threat is the huge number of pilgrims who travel to visit sacred sites of the Islamic world located in the holy cities of Makkah and Al Madina. Pilgrims visit throughout the year but especially in the months of Ramadan and Zul-Hijah. The rise of resistance in Mycobacterium tuberculosis is an established global phenomenon that makes such large congregations likely hotspots in the dissemination and spread of disease at a global level. Although very stringent and effective measures exist, the threat remains due to the ever-changing dynamics of this highly pathogenic disease. This overview primarily highlights the current public health challenges posed by this disease to the Saudi health system, which needs to be highlighted not only to the concerned authorities of KSA, but also to the concerned global quarters since the pilgrims and migrants come from all parts of the world with a majority coming from high tuberculosis-burdened countries.

The Social Architecture of Belonging in the African Pentecostal Diaspora

From megachurches in movie theatres to prayer groups held in living rooms, Pentecostals worldwide are constantly carrying out religious activities that ultimately aim to integrate diverse worshippers into the kingdom of God. Born-again Christians refashion their ‘ways of being’ by breaking down and re-establishing the interpersonal relationships shaped and changed by emerging diasporic modernities. I examined some of these changing ways of being by comparing the discursive practices of African Pentecostal pastors in Johannesburg (South Africa) and Bilbao (Spain). These case-studies demonstrate how these migrant-initiated churches create a ‘social architecture’, a platform on which African worshippers find social and spiritual integration in increasingly globalized contexts. I argue that the subdivision of large congregations into specialized fellowship groups provides African migrants with alternative strategies to achieve a sense of belonging in an expanding diasporic network. Their transformative mission of spiritual education, by spreading African(ized) and Pentecostal values according to age, gender, or social roles, helps to uplift them from being a marginalized minority to being a powerful group occupying a high moral ground.

The Shahi ʿIdgah of 1312 at Rapri (Uttar Pradesh): A Landmark in Indian Glazed Tiles

The Shahi ʿIdgah at Rapri (Uttar Pradesh), which dates to 1312, was built by Malik Kafur, the general of the Delhi sultan ʿAla⁠ʾuddin Khalji (1296–1316). The village of Rapri was part of Malik Kafur’s fief and an important station for the army, as it commanded a ford on the Yamuna River. ʿĪdgāhs, sometimes translated as “wall-mosques,” are extra-urban, open prayer spaces for accommodating large congregations during the two main religious festivals (ʿīds). The Rapri ʿīdgāh constitutes a major landmark in the architecture of the Delhi Sultanate, mainly because of its exceptional decoration of turquoise-glazed tiles, the oldest example of its kind still in situ. Although often considered a technique that originated in the Iranian domains, the making of glazed tiles was already known in the Kushan period (first to fourth century CE), and some findings have been excavated from Buddhist contexts in the nearby Mathura region. This study shows the link between the tiles of Rapri and later fourteenth century examples, and with glazed pottery.

“The Mosques Are the Biggest Problem We’ve Got Right Now”: Key Agent and Survivor Accounts of Engaging Mosques With Domestic and Honor-Based Violence in the United Kingdom

This article considers the role of mosques in addressing domestic violence (DV) and honor-based violence (HBV) in the United Kingdom. Utilizing data extracted from interviews with 38 key agents and survivors, this article will highlight that some mosques can be difficult to engage with when attempting to raise awareness on violence against women (VAW). Participants explained that the patriarchal nature of mosques contributes to this difficulty together with their exclusion of women within organizational structures. Some mosques also deny that VAW is even a problem within their communities. This is a worrying trend as those on the pulpit often possess significant powers of influence across large congregations and are perfectly placed to help provoke dialogue on these issues. Furthermore, it adds yet another layer of inequality experienced by Muslim women that makes reporting abuse and seeking intervention that much more difficult. In the face of this resistance, this article will consider some ways in which mosques can raise awareness about VAW and where Muslim women can access support. It will also explore additional strategies and recommendations in relation to overcoming mosques unwilling to support VAW initiatives.

The Megachurch in the Landscape: Adapting to Changing Sale and Managing Integrated Green Space in Texas and Oklahoma, USA

Christian megachurches in Texas and Oklahoma, of 4000 weekly attendance or greater, vary in green space design from impenetrable to highly accessible, and from predominantly mowed lawn to sophisticated plans incorporating a variety of outdoor recreational and ritual spaces. The most complex layouts include sites for baptism and prayer, as well as small natural areas. Conscious expression of practical theology or Christian symbolism in the green space is correlated to higher landscape connectivity and diversity. The recent appearance of large church campuses, exceeding 50 ha, has resulted in sporadic innovation, while for many large congregations green space remains an underutilized resource. Five theological questions for religious campus planners include how does green space: 1) express God's beauty; 2) honor providential environmental services; 3) teach about the relationship between God, humanity, and the environment; 4) provide connections among God, nature, the congregation and the neighbors; and 5) provide for the needs of others?