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Memish, Ziad A., Robert Steffen, Paul White, Osman Dar, Esam I. Azhar, Avinash Sharma, and Alimuddin Zumla. "Mass gatherings medicine: public health issues arising from mass gathering religious and sporting events." Lancet 393, no. 10185 (May 2019): 2073–84. http://dx.doi.org/10.1016/s0140-6736(19)30501-x.
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Gautret, P. "Religious mass gatherings: connecting people and infectious agents." Clinical Microbiology and Infection 21, no. 2 (February 2015): 107–8. http://dx.doi.org/10.1016/j.cmi.2014.11.023.
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Purva Gulrandhe, Arti Sahu, Charul Dandale, Waqar M. Naqvi, Pratik Phansopkar, and Kiran Kumar. "Repercussions of mass gathering: COVID-19 Pandemic." International Journal of Research in Pharmaceutical Sciences 11, SPL1 (September 30, 2020): 946–50. http://dx.doi.org/10.26452/ijrps.v11ispl1.3242.
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COVID-19 is a pathogen which is transmitted by the respiratory route may be sufficient enough to prove that mass gatherings, mass migrations and other types of clusters play a menacing role in the spread of contagious diseases. Globally, the source of several infectious diseases includes mass gatherings for sports events, religious events, concerts etc. People participating in such clusters as religious pilgrims, Olympic spectators and others becomes a carrier for leading to spread of disease. So any social gathering relating to religion or any other should be banned—guidelines developed by WHO are vital data for central organizations for formulating the multitude planning for a cluster. Risk evaluation, response, and monitoring are the basis of preparation; the International Organization for Standardization (ISO) 31000 is a well-accepted risk management methodology. In India, control and preparedness are dependent on the state Government because of Nipah virus which was experienced by Kerala in 2018. Hence this state can maintain low mortality because of the use of contact tracing, social distancing and avoiding clusters. All the pandemic has made us realize the need to respect the species, social and environmental relationships to live and flourish. The epidemiological investigations should be carried out timely to confirm the cluster belonging to a particular family, workplace or public area. The strategies such as the reversal of social gatherings (such as work from home and home-schooling), social distancing and cancellation of social events can prevent mass gathering and a global threat of an epidemiologic expansion of disease outbreaks.
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Alsafi, Radi, Dina Alsorrori, Asma Almuntashri, Sara Alzahrani, Shahad Aladeeqi, Omar B. Ahmed, Majid A. Bamaga, et al. "Assessment of the Holy Mosque Visitors' Knowledge and Practice Toward Viral Respiratory Tract Infections." Pakistan Journal of Medical and Health Sciences 16, no. 1 (January 30, 2022): 742–47. http://dx.doi.org/10.53350/pjmhs22161742.
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Background/Purpose: Hajj and Umrah are one of the most significant and long-standing recurring religious mass gatherings events across the world. The mass gathering in Hajj and Umrah may provide potential environment for transmission of viral respiratory infections. Therefore, rising awareness of the Holy Mosque visitors could be helpful in reducing the risk of infections transmission.
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Molloy, Michael, Ciaran Browne, Tom Horwell, Jason VanDeVelde, and Patrick Plunkett. "Anatomy of a “Mass” Mass Gathering." Prehospital and Disaster Medicine 34, s1 (May 2019): s38. http://dx.doi.org/10.1017/s1049023x1900092x.
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Introduction:Mass gatherings are growing in frequency. Religious, or in this case, “mass” mass gatherings are also growing in complexity, requiring considerable effort from nations hosting a Papal Mass. Ireland hosted a papal mass in 1979 when the prospect of terrorism at such events was significantly lower. Large high-profile events such as a Papal Mass offer a platform via the media and social media to gain widespread coverage of adverse events. In 2018, a predicted 500,000 guests were scheduled to attend a Papal Mass gathering in Phoenix Park, Dublin, a bounded 1,700-hectare park in the center of Dublin.Aim:To develop a medical plan estimating numbers of people requiring medical attention at a Papal Mass held in Ireland late August 2018, and compare same with actual numbers treated post-event. This study aims to reduce the medical impact of such an event on local receiving hospitals through plans that effectively manage medical- and trauma-related presentations on site.Methods:A literature review of medical reports regarding medical care at Papal Mass gatherings worldwide found a range of predicted medical attendance from 21-61 per 10,000 attendees. On that basis we had prepared on-site facilities, facilities on travel routes and access point system for medical care for a crowd of 500,000 were selected.Results:One of 6 receiving hospitals in Dublin had an increase in average presentations on the day. Attendance was reduced significantly due to weather. 261 patients were treated on site, falling in line with lower rate predicted of 31 patients treated in hospital on site and 17 transports off-site.Discussion:A predictable number of patients presented for medical care. On-site medical services reduced transports to hospital. Reduced attendance ensured facilities were sufficient, but could have been under the pressure of the predicted attendance of 500,000.
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Alhadhira, Abdullah A., Michael S. Molloy, Alexander Hart, Fadi Issa, Bader Alossaimi, James Fletcher, Amalia Voskanyan, Ritu Sarin, and Gregory R. Ciottone. "Axis Dimensional Analysis of Religious Mass Gathering Human Stampede Reports." Prehospital and Disaster Medicine 34, s1 (May 2019): s38—s39. http://dx.doi.org/10.1017/s1049023x19000931.
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Introduction:Human Stampedes (HS) occur at religious mass gatherings. Religious events have a higher rate of morbidity and mortality than other events that experience HS. This study is a subset analysis of religious event HS data regarding the physics principles involved in HS, and the associated event morbidity and mortality.Aim:To analyze reports of religious HS to determine the initiating physics principles and associated morbidity and mortality.Methods:Thirty-four reports of religious HS were analyzed to find shared variables. Thirty-three (97.1%) were written media reports with photographic, drawn, or video documentation. 29 (85.3%) cited footage/photographs and 1 (2.9%) was not associated with visual evidence. Descriptive phrases associated with physics principles contributing to the onset of HS and morbidity data were extracted and analyzed to evaluate frequency before, during, and after events.Results:34 (39.1%) reports of HS found in the literature review were associated with religious HS. Of these, 83% were found to take place in an open space, and 82.3% were associated with population density changes. 82.3% of events were associated with architectural nozzles (small streets, alleys, etc). 100% were found to have loss of XY-axis motion and 89% reached an average velocity of zero. 100% had loss of proxemics and 91% had associated Z-axis displacement (falls). Minimum reported attendance for a religious HS was 3000. 100% of religious HS had reported mortality at the event and 56% with further associated morbidity.Discussion:HS are deadly events at religious mass gatherings. Religious events are often recurring, planned gatherings in specific geographic locations. They are frequently associated with an increase in population density, loss of proxemics and velocity, followed by Z-axis displacements, leading to injury and death. This is frequently due to architectural nozzles, which those organizing religious mass gatherings can predict and utilize to mitigate future events.
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Lund, Adam, Samuel J. Gutman, and Sheila A. Turris. "Mass gathering medicine: a practical means of enhancing disaster preparedness in Canada." CJEM 13, no. 04 (July 2011): 231–36. http://dx.doi.org/10.2310/8000.2011.110305.
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ABSTRACT:Background:We explore the health care literature and draw on two decades of experience in the provision of medical care at mass gatherings and special events to illustrate the complementary aspects of mass gathering medical support and disaster medicine. Most communities have occasions during which large numbers of people assemble in public or private spaces for the purpose of celebrating or participating in musical, sporting, cultural, religious, political, and other events. Collectively, these events are referred to as mass gatherings. The planning, preparation, and delivery of health-related services at mass gatherings are understood to be within the discipline of emergency medicine. As well, we note that owing to international events in recent years, there has been a heightened awareness of and interest in disaster medicine and the level of community preparedness for disasters. We propose that a synergy exists between mass gathering medicine and disaster medicine.Method:Literature review and comparative analysis.Results:Many aspects of the provision of medical support for mass gathering events overlap with the skill set and expertise required to plan and implement a successful medical response to a natural disaster, terrorist incident, or other form of disaster.Conclusions:There are several practical opportunities to link the two fields in a proactive manner. These opportunities should be pursued as a way to improve the level of disaster preparedness at the municipal, provincial, and national levels.
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Vanumu, Lakshmi Devi, Kumar Laxmikant, and K. Ramachandra Rao. "Human stampedes at mass gatherings: An overview." Collective Dynamics 5 (August 12, 2020): A83. http://dx.doi.org/10.17815/cd.2020.83.
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The main aim of this study is to present an overview of human stampedes and to identify the major triggering factors with respect to the type of events leading to number of fatalities and injuries. Considering major crowd incidents, the stampedes were categorized based on location, triggering factor, type of event and year of occurrence. This paper lists a total of 137 stampedes occurred all over the world between the years 1883 and 2017. The details include the name and type of event, location of the event, number of injuries and fatalities, probable reason for the stampede and type of reliable source. Stampedes are classified based on type of events as religious, sports, entertainment, festival, political and others. Among all types of events, religious gatherings cause 64% of total fatalities and 51% injuries. The triggering factors are identified as rumours, fire, structural failure, narrow passage, overcrowding and others. Out of all the triggering factors mentioned above, narrow passage causes about 27% fatalities followed by overcrowding and rumours with 23 and 21% respectively. The majority of injuries caused by overcrowding turn out to be 35%. It is also observed that the frequency of stampede occurrences increasing since 1980. This study can be considered as an initial step in giving an overview of human stampedes, which would help to prepare a framework based on the past experiences. Further, it can give better insights for large-scale crowd management and to minimize the loss of human lives in future.
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Almehmadi, Mater, and Jaber S. Alqahtani. "Healthcare Research in Mass Religious Gatherings and Emergency Management: A Comprehensive Narrative Review." Healthcare 11, no. 2 (January 13, 2023): 244. http://dx.doi.org/10.3390/healthcare11020244.
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Religious mass gatherings, especially pilgrimages of various faiths, involve overcrowding and the international movement of people, exposing individuals to significant health risks, such as the spread of infectious diseases, crowds, exposure to bad weather, physical stress, or risks due to pre-existing medical conditions. This paper aims to review the literature related to health care research on religious mass gatherings, with special reference to the role of awareness creation, training, and risk awareness for individuals during Hajj. The results indicated that the research on health risks associated with large-scale gatherings showed that some countries (which witness religious gatherings) follow effective preventive measures to reduce health risks, while some countries did not (and linked this to its poor infrastructure and the low standard of living in it, such as India). It also showed that most studies overlooked identifying the causes of infectious diseases and determining the perceptions of participants in mass gatherings. While it showed that environmental factors strongly influence the emergence of infectious diseases among individuals, the results also showed the scarcity of research that revolves around the awareness of community members, the health risks of mass gatherings, preventive measures against diseases, and the main effects on individuals’ perceptions of risks. The results also showed a lack of research evidence on how pilgrims perceive risks, adopt information, and interact with their willingness to be trained in preventive measures.
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Ganeshkumar, Parasuraman, Sendhilkumar Muthappan, Manickam Ponnaiah, Viduthalai Virumbhi, Jeromie Vivian Thangaraj, Prakash Muthuperumal, Vettrichelvan Venkatasamy, and Manoj Murhekar. "Syndromic surveillance during religious mass gatherings, southern India 2015–2018." Travel Medicine and Infectious Disease 47 (May 2022): 102290. http://dx.doi.org/10.1016/j.tmaid.2022.102290.
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Yugendar, Poojari, and K. V. R. Ravishankar. "Crowd Behavioural Analysis at a Mass Gathering Event." Journal of KONBiN 46, no. 1 (June 1, 2018): 5–20. http://dx.doi.org/10.2478/jok-2018-0020.
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Abstract Religious occasions, gathering at fairs and terminals, are the events of crowd gatherings. Such gatherings act as severe threats for crowds because of high density in less space, which ends up in adverse outcomes resulting in crowd stampedes. The movement of an individual person in a crowd is influenced by the physical factors. In the present study, characteristics like age, gender, group size, child holding, child carrying, people with luggage and without luggage are considered for crowd behaviour analysis. The average speed of the crowd movement was observed as 0.86 m/s. The statistical analysis concluded that there was a significant effect of age, gender, density and luggage on the crowd walking speed. Multi-linear regression (MLR) model was developed between crowd speed and significant factors observed from the statistical analysis. Location 1 data was used for the model development. This developed model was validated using Location 2 data. Gender has more significant effect on speed followed by luggage and age. This study helps in proper dispersal of crowd in a planned manner to that of diversified directional flow that exist during crowd gathering events.
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Gautam, Anurag, S. K. Singh, Uday Mohan, Manish Manar, and Kiran Gautam. "Public health aspects of the world’s largest mass gathering: Kumbh Mela 2019 Prayagraj Uttar Pradesh, India." International Journal Of Community Medicine And Public Health 8, no. 8 (July 27, 2021): 4046. http://dx.doi.org/10.18203/2394-6040.ijcmph20213043.
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The influx of large numbers of people to mass gathering events may give rise to specific public health risks. Kumbh-Mela is internationally famous religious mass gathering. It creates the substantial challenge of creating a temporary city in which millions of pilgrims/visitors can stay for a defined period of time. The arrangements need to allow this very large number of people to reside with proper medical services, adequate supplies of food, electricity, waste disposal, clean water and transportation etc. Understanding the Kumbh-Mela can highlight the health challenges faced and provide the crucial lessons for the management of mass gatherings.
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Nissilä, Paula. "Young people at a revivalist summer gathering: Rituals, liminality, and emotions." Social Compass 65, no. 2 (June 2018): 278–94. http://dx.doi.org/10.1177/0037768618768437.
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This article examines the religiosity of young people at a summer gathering of a Christian revivalist movement. Studies on religious mass events as social phenomena, as well as research on youth participation, are still quite few. The open-air summer gatherings of the traditional Finnish revivalist movements operating within the national Evangelical Lutheran Church of Finland attract masses of people from all generations simultaneously as the church itself sustains losses in attendance at the more institutional collective practices. This article seeks to answer why one of these gatherings is appealing for a group of active young people by investigating their visitor experiences and the meanings attached. The study regards the event as an arena for expressing, negotiating, and reviving religious meanings. Drawing on interviews, participant observation, and narratives, this qualitative case study seeks to illustrate current religiosity and, in general, to contribute to the comprehension of collective religiousness in people’s somewhat individualized and private religious lives.
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Karami, Manoochehr, Amin Doosti-Irani, Ali Ardalan, Fathemeh Gohari-Ensaf, Zainab Berangi, Eduardo Massad, Mohammad Rebi Yeganeh, Mohsen Asadi-Lari, and Mohammad Mehdi Gouya. "Public Health Threats in Mass Gatherings: A Systematic Review." Disaster Medicine and Public Health Preparedness 13, no. 5-6 (June 28, 2019): 1035–46. http://dx.doi.org/10.1017/dmp.2018.161.
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ABSTRACTMass gatherings (MGs) are held throughout the world. The aim of this review was to assess and identify the health threats based on the type of the MG, type of diseases, and injuries. Research platforms such as Web of Science, Medline, and Scopus were searched through June 2017. All epidemiologic studies that investigated the health threats during the MGs, such as communicable diseases, injuries, high-risk behaviors, and environmental health problems, were included in this review. Out of 1264 references, 45 articles were included in the review.Three main types of MGs include religious, festival, and sporting event; and fairs such as trade, book, and agricultural types were also reported in the selected studies. In the religious MGs, infectious diseases were the most common health threat. Road traffic accidents and environmental health problems were additional health threats. At MG sporting events, injuries were the most common health problems. Infectious diseases and alcohol and drug-related disorders were other reported public health concerns. In the festival MGs, alcohol and drug-related problems were commonly reported. This review showed that health threats vary, based on the type of mass gathering. The health organizers of MGs should consider the type of the MG and the health needs and safety of the participants to help them plan their action and provide the needed health care services.
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Hashim, Hashim Talib, Maryam Salma Babar, Mohammad Yasir Essar, Mustafa Ahmed Ramadhan, and Shoaib Ahmad. "The Hajj and COVID-19: How the Pandemic Shaped the World’s Largest Religious Gathering." American Journal of Tropical Medicine and Hygiene 104, no. 3 (March 3, 2021): 797–99. http://dx.doi.org/10.4269/ajtmh.20-1563.
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ABSTRACTThe Hajj pilgrimage, one of the five pillars of Islam, is held in Saudi Arabia in the second week of Dhu’l-Hijjah, the last month of the Islamic calendar. It is one of the world’s largest mass gatherings, constituting more than 2.5 million Muslim pilgrims from more than 180 countries. The COVID-19 pandemic posed a significant public health threat for such mass gatherings. Thus, a health risk assessment for the 2020 Hajj was held by the Saudi Arabia Ministry of Health and the WHO Collaborating Centre for Mass Gatherings Medicine, which concluded that foreign pilgrims should be excluded from the 2020 Hajj and that the number of pilgrims should be significantly reduced. Timely decisions allowed the Saudi government to conduct the Hajj, despite an initial postponement. However, the number of pilgrims was significantly downscaled, and extensive new protocols were set in place because of the pandemic. This article aims to shed light on the challenges faced and efforts made by Saudi Arabia to mitigate the spread of COVID-19 during the religious proceedings of the Hajj.
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Alkan Özcan, Sevinç, and Muhammed Hüzeyin Mercan. "The Impact of Covid-19 On State-Religion Relations: A Study On Israel And Iran." Journal of Humanity and Society (insan & toplum) 11, no. 2 (June 20, 2021): 169–88. http://dx.doi.org/10.12658/m0626.
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Regulations, measures and restrictions implemented by state authorities on public events and mass gatherings due to fear, anxiety, and panic caused by COVID-19 pandemic have made religious field more open to state intervention since the global pandemic started and religious practices underwent radical changes. Governments’ public health measures concerning the places of mass worship and religious gatherings to stop the spread of the pandemic and the reactions of religious groups against their orders and imposed restrictions emerged as a new dimension of the debates on state-religion and state-individual relations. In this regard, the main purpose of the study is to discuss the new global religious trends that emerged with the outbreak of COVID-19 pandemic, which reshapes state-religion relations through the regulations and measure for containing the virus, in light of the experiences in different regions and religious traditions, and to analyze the relationship between the religion and the state in the Middle East, specifically the cases of Israel and Iran as religious character is dominant and orthodox religious groups play a significant role within the social and political structure in both countries.
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Karthika, P. S., Vedankur Kedar, and Ashish Verma. "A walk accessibility-based approach to assess crowd management in mass religious gatherings." Journal of Transport Geography 104 (October 2022): 103443. http://dx.doi.org/10.1016/j.jtrangeo.2022.103443.
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Hutton, Alison, Steve Brown, and Naomi Verdonk. "Exploring Culture: Audience Predispositions and Consequent Effects on Audience Behavior in a Mass-Gathering Setting." Prehospital and Disaster Medicine 28, no. 3 (March 14, 2013): 292–97. http://dx.doi.org/10.1017/s1049023x13000228.
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AbstractIntroductionThe purpose of this critical review is to look at the current literature regarding mass gatherings and to create further understanding of this area with a particular focus on what the audience brings with them to the event, particularly in a planned event with a cultural theme or focus. Through an understanding of these predispositions and consequent effects on audience behavior in a mass-gathering setting, a more complete understanding of motivation factors of crowds and audiences can also be found.MethodsA critical review of mass-gathering literature was undertaken by searching various online academic databases. Peer-reviewed scholarly articles relevant to the cultural aspects associated with religious, sporting and music mass gatherings were also analyzed.ResultsResults from the review show that the word “culture” is often used to explain what happens at the event without reflecting how the motivations or behaviors of audiences at an event are influenced by the cultural predispositions of the audience.ConclusionsBy understanding the cultural predispositions of the audience, event planners and designers, event risk managers and event safety personnel are able to better understand the motivation of the audience and how this might impact on audience behavior at the event. Further work needs to be done, however, to investigate the broader range of predispositions. The ultimate aim of developing this understanding is to better inform the health promotion and public health messages that can be developed for a particular type of event based on the likely composition of the audience in attendance.HuttonA, BrownS, VerdonkN. Exploring culture: audience predispositions and consequent effects on audience behavior in a mass-gathering setting. Prehosp Disaster Med. 2013;28(3):1-6.
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Madan, A. "(A225) Lessons Learned at the Commonwealth Games: A Mass-Gathering Sporting Event in New Delhi, India." Prehospital and Disaster Medicine 26, S1 (May 2011): s61. http://dx.doi.org/10.1017/s1049023x11002111.
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Mass gatherings can be religious, political, socio-cultural, or sporting events, and vary in the form of processions, car races, conferences, fairs, etc. New Delhi hosted the 2010 Commonwealth Games, a mass gathering spread over a duration of 10 days with different venues and a high density of participants, spectators, security personnel, volunteers, and high-profile guests. Various organizations were involved in the planning and implementation of the games which called for a collaborative and coordinated effort to make the event a success. Security coverage was required for 23 sporting, 32 training, and seven non-sporting venues. Security arrangements were of utmost importance and required training, mobilization, and deployment of army, police, and other emergency workers, as well as establishing Standard Operating Procedures for responses to chemical, biological, radioactive, and nuclear events and availing specialized equipment. Areas of public health interventions in mass gathering include mass-casualty preparedness, disease surveillance and outbreak response, safety of water, food, and venues, health promotion, public health preparedness and response, pest and vector control, coordination and communication, healthcare facility capacity, and medical supplies. Methods adopted for the study included interviews with the stakeholders of the Commonwealth Games and use of secondary data to cite examples and support arguments. Existing knowledge must be documented and made available for use in planning for future mass gatherings. The size, duration, and interest of such events demands special attention toward preparedness and mitigation strategies to prevent or minimize the risk of ill health and maximizing the safety of people involved.
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Goel, MD, Kapil, Nikita Sharma, MD, Ranjitpal Singh Bhogal, MHA, and Amarjeet Singh, MD. "Management of a religious mass gathering in North India: Parkash Utsav 550." Journal of Emergency Management 19, no. 4 (July 1, 2021): 379–85. http://dx.doi.org/10.5055/jem.0627.
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Background: The 550th Birth Anniversary (Parkash Utsav) celebrations of Shri Guru Nanak Dev Ji, the first Sikh Guru, was celebrated with great devotion and fervor at Sultanpur Lodhi, Punjab, India, from November 1 to 14, 2019. The authors aimed to shed light on the planning and management of the event and the factors that led to its success. Methods: The researchers conducted key informant interviews with authority figures, resource mapping, and observations. The researchers focused on the event’s medical lounge. Open-ended questions were asked to gather information regarding various measures taken to organize and execute the event. The data were entered and analyzed using Microsoft Excel 7.0 and SPSS 20.0 (Trial version).Results: About three million people attended the Parkash Utsav 550 celebrations. Three tent cities were set up in Sultanpur Lodhi with the consideration for incoming road traffic. The state government deployed 820 medical personnel, including 150 doctors, 470 paramedics, and 200 volunteers. A total of 19,521 patients were seen in the outpatient department of the Medical Lounge. The government made sufficient arrangements for various services, such as drinking water, langar (or community kitchens), sanitation, and security. Approximately 37 langar halls were constructed in the town to provide healthy food to the devotees. An integrated command and control center was set up for surveillance and monitoring. For the convenience of the devotees, 1,908 toilets, 1,476 urinals, and 132 bathing units were installed. The District Administration of Kapurthala launched an event-specific mobile application, “Parkash Utsav 550,” for the use of pilgrims as well as government officials. No stampedes, outbreaks, and fire incidents were reported.Conclusions: Parkash Utsav 550 was successfully celebrated. Studying the Parkash Utsav 550 presented a unique opportunity to generate an evidence base for the development of solutions and recommendations for the prevention, management, and control of infectious diseases, stampedes, and fire incidents during mass gatherings. In-depth studies of the Parkash Utsav in the future are required to produce evidence for context-specific measures for addressing the complex health challenges of mass gatherings.
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Ahmad, Noor Ani, Chong Zhuo Lin, Sunita Abd Rahman, Muhammad Haikal bin Ghazali, Ezy Eriyani Nadzari, Zazarida Zakiman, Suziana Redzuan, Salina Md Taib, Mohd Shaiful Azlan Kassim, and Wan Noraini Wan Mohamed Noor. "First Local Transmission Cluster of COVID-19 in Malaysia: Public Health Response." International Journal of Travel Medicine and Global Health 8, no. 3 (July 30, 2020): 124–30. http://dx.doi.org/10.34172/ijtmgh.2020.21.
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Introduction: Rapid public health response is important in controlling the transmission of coronavirus disease 2019 (COVID-19). In this study, we described the public health response taken by the Ministry of Health of Malaysia in managing the first local transmission cluster of COVID-19 related to mass-gathering and inter-state traveling to celebrate a festival. Methods: We summarized strategies implemented by the Malaysia Crisis Preparedness and Response Centre (CPRC) in managing the first local transmission of COVID-19. We collected information related to the epidemiological investigation of this cluster and described the inter-state network in managing the outbreak. Results: This first local transmission of COVID-19 in Malaysia had a history of contact with her older brother, the index case, who was the first Malaysian imported case. Only two positive cases were detected out of 59 contacts traced from the index case. Close contacts with infected person/s, inter-state movement, and public/family gatherings were identified as the sources of transmission. A large number of contacts were traced from inter-state traveling, and family gatherings during the festive season, and health consultations and treatment. Conclusion: Close contacts from inter-state movement and public/family gatherings were identified as the source of transmission. Family or public gatherings during festivals or religious events should be prohibited or controlled in COVID-19 prevalent areas. A structured surveillance system with rapid contact tracing is significant in controlling the transmission of COVID-19 in the community.
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Lami, Faris, Inam Hameed, Abdul Wahhab Jewad, Yousef Khader, and Mirwais Amiri. "Real-Time Surveillance of Infectious Diseases and Other Health Conditions During Iraq’s Arbaeenia Mass Gathering: Cross-Sectional Study." JMIR Public Health and Surveillance 5, no. 4 (October 4, 2019): e14510. http://dx.doi.org/10.2196/14510.
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Background The most common religious mass gatherings in the Middle East are the Hajj at Mecca in Saudi Arabia, which occurs annually, and the Arbaeenia in Karbala. The importance of developing public health surveillance systems for mass gatherings has been previously emphasized in other reports. Objective This study aimed to describe the common illnesses and health conditions affecting people during the Arbaeenia mass gathering in Iraq in 2016. Methods A total of 60 data collectors took part in the field data collection over a period of 11 days, from November 12, 2016 to November 22, 2016. Data were collected from 20 health outlets along the major route from Najaf to Karbala (10 health facilities in each governorate). Two digital forms, the Health Facility Survey and the Case Survey, were used for data collection. Results A total of 41,689 patients (33.3% female and 66.7% male) visited the 20 health care facilities over a period of 11 days from November 12, 2016 to November 22, 2016. More than three quarters of patients (77.5%; n=32,309) were between 20-59 years of age, more than half of patients were mainly from Iraq (56.5%; n=23,554), and about 38.9% (n=16,217) were from Iran. Patients in this study visited these health care facilities and presented with one or more conditions. Of a total 41,689 patients, 58.5% (n=24,398) had acute or infectious conditions and symptoms, 33.1% (n=13,799) had chronic conditions, 23.9% (n=9974) had traumas or injuries, 28.2% (n=11,762) had joint pain related to walking long distances, and 0.3% (n=133) had chronic dermatologic conditions. Conclusions The Arbaeenia mass gathering in 2016 exerted a high burden on the Iraqi health care system. Therefore, efforts must be made both before and during the event to ensure preparedness, proper management, and control of different conditions.
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Mubarak, Naeem, and Che Suraya Zin. "Religious tourism and mass religious gatherings — The potential link in the spread of COVID-19. Current perspective and future implications." Travel Medicine and Infectious Disease 36 (July 2020): 101786. http://dx.doi.org/10.1016/j.tmaid.2020.101786.
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Verma, Ashish, Meghna Verma, T. M. Rahul, Sagar Khurana, and Ankit Rai. "Acceptable trip distance for walking in mass religious gatherings—A case study of world’s largest human gathering Kumbh Mela in Ujjain, India." Sustainable Cities and Society 41 (August 2018): 505–12. http://dx.doi.org/10.1016/j.scs.2018.06.010.
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Chong, Yoong Min, I.-Ching Sam, Jennifer Chong, Maria Kahar Bador, Sasheela Ponnampalavanar, Sharifah Faridah Syed Omar, Adeeba Kamarulzaman, et al. "SARS-CoV-2 lineage B.6 was the major contributor to early pandemic transmission in Malaysia." PLOS Neglected Tropical Diseases 14, no. 11 (November 30, 2020): e0008744. http://dx.doi.org/10.1371/journal.pntd.0008744.
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Malaysia had 10,219 confirmed cases of COVID-19 as of September 20, 2020. About 33% were associated with a Tablighi Jamaat religious mass gathering held in Kuala Lumpur between February 27 and March 3, 2020, which drove community transmission during Malaysia’s second wave. We analysed genome sequences of SARS-CoV-2 from Malaysia to better understand the molecular epidemiology and spread. We obtained 58 SARS-CoV-2 whole genome sequences from patients in Kuala Lumpur and performed phylogenetic analyses on these and a further 57 Malaysian sequences available in the GISAID database. Nine different SARS-CoV-2 lineages (A, B, B.1, B.1.1, B.1.1.1, B.1.36, B.2, B.3 and B.6) were detected in Malaysia. The B.6 lineage was first reported a week after the Tablighi mass gathering and became predominant (65.2%) despite being relatively rare (1.4%) globally. Direct epidemiological links between lineage B.6 viruses and the mass gathering were identified. Increases in reported total cases, Tablighi-associated cases, and community-acquired B.6 lineage strains were temporally linked. Non-B.6 lineages were mainly travel-associated and showed limited onward transmission. There were also temporally correlated increases in B.6 sequences in other Southeast Asian countries, India and Australia, linked to participants returning from this event. Over 95% of global B.6 sequences originated from Asia Pacific. We also report a nsp3-C6310A substitution found in 47.3% of global B.6 sequences which was associated with reduced sensitivity using a commercial diagnostic real-time PCR assay. Lineage B.6 became the predominant cause of community transmission in Malaysia after likely introduction during a religious mass gathering. This event also contributed to spikes of lineage B.6 in other countries in the Asia-Pacific. Mass gatherings can be significant causes of local and global spread of COVID-19. Shared genomic surveillance can be used to identify SARS-CoV-2 transmission chains to aid prevention and control, and to monitor diagnostic molecular assays. Clinical Trial Registration: COVID-19 paper.
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Spaepen, Kris, Camila Lajolo, Ninlang Wang, Flavio Salio, and Ives Hubloue. "Standards of Medical Planning and Response for Emergency Medical Teams During Mass Gatherings: A Systematic Review." Prehospital and Disaster Medicine 38, S1 (May 2023): s81—s82. http://dx.doi.org/10.1017/s1049023x23002340.
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Introduction:Mass gathering events (MGE), organized or unplanned, can attract sufficient attendees to strain the planning and response resources of the host community, state, or nation, thereby delaying the response to emergencies. MGEs also have the potential to cause a mass casualty incident. But MGE can also lead to improvements in the organization of local emergency medical services or public health that form the legacy of that MGE. Emergency medical teams (EMTs) could be deployed to ensure health security as a surge in MGE. But these EMTs should be built on guiding principles and core standards. However, to the best of our knowledge, there are no standards on medical planning and response during any type of MGE (e.g., sports, religious, or festivals).Method:A systematic review was performed in accordance with current guidelines, using six databases, namely Medline (via the PubMed interface), Scopus, Embase, Cochrane Library, ScienceDirect, and CINAHL, as well as literature sourced by Google Scholar and The Journal of Prehospital and Disaster Medicine. Studies published on minimum standards or medical planning and response during MGE from 2002-2022, written in English, were selected and assessed for eligibility by two reviewers.Results:From a total of 20,159 articles, 138 were screened, and 32 were assessed for eligibility. Two were only abstracts, and the others did not contain any description of minimal standards available for medical planning or response in different types of MGE.Conclusion:No studies were found that describe any form of standards for medical planning and the response of emergency medical teams in different types of mass gathering events (e.g., sports, religious, festivals). There is a need for minimum standards for emergency medical teams deploying as a surge in mass gathering events.
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Besta, Tomasz, and Anna Maria Zawadzka. "Expansion of the self of activists and nonactivists involved in mass gatherings for collective action." Group Processes & Intergroup Relations 22, no. 2 (November 13, 2017): 182–99. http://dx.doi.org/10.1177/1368430217735903.
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Three studies were carried out in natural settings of mass gatherings to examine the interplay between activist identity and self-expansion and their relationship with willingness to engage in future collective actions. Study 1 was conducted among activists and supporters of equal rights for lesbian, gay, bisexual, and transgender (LGBT) individuals; Study 2 involved participants in a nationwide charity event; and Study 3 included members of a religious group. The results showed a statistically significant positive relationship between self-perceived activist identity and collective action (CA) tendency (Studies 1, 2, and 3). Moreover, the interaction between activist identity and self-expansion plays a role in predicting CA, with self-expansion related to willingness to engage in progroup behaviors when activist identity is low but not when activist identity is high (Studies 2 and 3). This interaction statistically significantly predicted collective action tendency when nonmaterialistic relational self-expansion and nonrelational self-expansion were considered but not when materialistic self-expansion was tested (Study 3).
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Gayathri, H., P. M. Aparna, and Ashish Verma. "A review of studies on understanding crowd dynamics in the context of crowd safety in mass religious gatherings." International Journal of Disaster Risk Reduction 25 (October 2017): 82–91. http://dx.doi.org/10.1016/j.ijdrr.2017.07.017.
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Sheerah, Haytham A., Yasir Almuzaini, and Anas Khan. "Public Health Challenges in Saudi Arabia during the COVID-19 Pandemic: A Literature Review." Healthcare 11, no. 12 (June 15, 2023): 1757. http://dx.doi.org/10.3390/healthcare11121757.
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Similar to most countries, Saudi Arabia faced several challenges during the novel coronavirus disease 2019 (COVID-19) pandemic, some of which were related to the religious position of the country. The main challenges included deficits in knowledge, attitudes, and practices toward COVID-19, the negative psychological impacts of the pandemic on the general population and healthcare workers, vaccine hesitancy, the management of religious mass gatherings (e.g., Hajj and Umrah), and the imposition of travel regulations. In this article, we discuss these challenges based on evidence from studies involving Saudi Arabian populations. We outline the measures through which the Saudi authorities managed to minimize the negative impacts of these challenges in the context of international health regulations and recommendations.
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Phiriyasart, Farooq, Choopong Sangsawang, Rapeepong Suphanchaimat, Natthaprang Nittayasoot, Amin Sa-idi, Ruskee Che-ae, Abdullah Hamad, et al. "Knowledge, Attitude, and Self-reported Practices on Prevention of Respiratory Infections among Two Groups of Islamic Pilgrims, Thailand, 2021." Outbreak, Surveillance, Investigation & Response (OSIR) Journal 16, no. 2 (July 1, 2023): 72–77. http://dx.doi.org/10.59096/osir.v16i2.263623.
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Religious mass gatherings can foster contagious disease transmission in the home countries of pilgrims. Thailand has two major Muslim pilgrims: the Hajj and the Dawah. This study aimed to compare their knowledge (K), attitude (A), and self-reported practice (P), and qualitatively evaluate their perceptions regarding the prevention of respiratory infections. A cross-sectional mixed methods study was conducted. Multistage sampling was conducted in Hajj participants, while convenience sampling was used with the Dawah participants at two gathering places. Pearson’s chi-square test was used to compare KAP scores between the two groups. We conducted qualitative interviews with 13 purposively chosen participants. There were 111 Hajj and 228 Dawah participants. Most Hajj respondents were in the age group of ≥50 years, while most Dawah respondents were between 30–49 years. Overall, the Hajj group had a significantly higher proportion of good knowledge scores than the Dawah group, with 76.6 and 56.1, as well as the positive attitude score of 97.3 and 87.7. The Hajj group was more receptive to receive health education about respiratory infections before their pilgrimage. Preparatory education classes should be initiated for Dawah Muslims before they attend a foreign gathering event.
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Hajar, Che Ghazali Norul, Sabreena Safuan, Nor Fazila Che Mat, Mohammad Khairul Azhar Abdul Razab, Siddhartha Pati, Bryan Raveen Nelson, and Hisham Atan Edinur. "Non-Conformity to Social Distancing Rules Give Rise to Various COVID-19 Clusters in Malaysia." Medical Sciences Forum 4, no. 1 (January 11, 2021): 3. http://dx.doi.org/10.3390/ecerph-3-08990.
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Coronavirus disease 19 (COVID-19) can be transmitted via contact with affected individuals and social distancing is widely practiced as a public preventive measure to contain the disease. Social distancing implementation includes maintaining at least one-meter distance between every individual, avoiding mass gatherings and staying out of crowded places. To ensure successful implementation of social distancing, many countries including Malaysia have opted for Movement Control Order (MCO). Under MCO, mass assembly of cultural, religious, and social events are prohibited, education institutions, government, and public premises are closed and there are strict restrictions on leaving and entering the country. Here, we report on several clusters of COVID-19 cases in Malaysia that emerged due to non-conformity toward social distancing. Our report thus provides information for policy makers for designing a better pandemic response plan in the country.
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Chitheer, Abdulaal, Faris Lami, Ahmed Radhi, and Ali Arbaji. "Injuries Reported by Selected Health Facilities During the Arbaeenia Mass Gathering at Babel Governorate, Iraq, 2014: Retrospective Records Analysis." JMIR Public Health and Surveillance 6, no. 2 (May 28, 2020): e10877. http://dx.doi.org/10.2196/10877.
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Background Arbaeenia is the largest religious mass gathering in Iraq. The conditions associated with mass gatherings result in high rates of injury. There have been no prior studies on injuries during the Arbaeenia mass gathering. Objective This study describes the injuries observed during the Arbaeenia mass gathering in Babel Governorate in Iraq between November 24 and December 14, 2014. Methods The study was conducted in Babel Governorate at the emergency departments of six public hospitals and two major temporary medical units that were located along the three roads connecting the Middle and Southern Iraqi governorates. We used the Iraq Injury Surveillance System modified form to collect information on injured patients treated in the selected facilities. Data on fatal injuries was obtained from the coroner’s office. The following data were collected from the patients: demographics, outcome of injury, place and time of occurrence, mode of evacuation and medical care before arriving at the hospital, duration of travel from place of occurrence to hospital, disposition of non-fatal injury, cause and mode of injury, and whether the injury occurred in connection with the Arbaeenia mass gathering. Results Information was collected on 1564 injury cases, of which 73 were fatal. About half of the reported nonfatal injuries, 687/1404 (48.9%), and a quarter of fatalities, 18/73 (25%) were related to the Arbaeenia mass gathering (P<.001). Most of the reported injuries were unintentional, 1341/1404 (95.51%), occurred on the street, 864/1323 (65.6%), occurred during the daytime 1103/1174 (93.95 %). Most of those injured were evacuated by means other than ambulance 1107/1206 (91.79%) and did not receive pre-hospital medical care 788/1163 (67.7%). Minor injuries 400/1546 (25.9%) and traffic accidents 394/1546 (25.5%) were the most common types of injuries, followed by falls 270/1546 (17.5%). Among fatal injuries, traffic accidents 38/73 (52%) and violence 18/73 (25%) were the leading causes of death. Mass gathering injuries were more likely to occur among individuals aged 21-40 years (odds ratio [OR] 3.5; 95% CI 2.7-4.5) and >41 years (OR 7.6; 95% CI 5.4-10.6) versus those <21 years; more likely to be unintentional than assault (OR 5.3; 95% CI 1.8-15.5); more likely to happen on the street versus at home (OR 37.7; 95% CI 22.4-63.6); less likely to happen at night than during the day (OR 0.2; 95% CI 0.1-0.4); and less likely to result in hospital admission (OR 0.5; 95% CI 0.3-0.7). Conclusions The study shows that most injuries were minor, unintentional, and nonfatal, and most people with injuries had limited access to ambulance transportation and did not require hospitalization.
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Al-Tawfiq, J. A., Z. A. Memish, and A. Zumla. "Mass religious gatherings events and COVID-19 –easing of COVID-19 restrictions and a staged approach to scaling up the Umrah Pilgrimage." Travel Medicine and Infectious Disease 40 (March 2021): 101986. http://dx.doi.org/10.1016/j.tmaid.2021.101986.
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Pavicevic, Aleksandra. "Traveling through time: Respect and use of Virgin Mary icons in Serbian tradition and nowadays." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 75–86. http://dx.doi.org/10.2298/zmsdn1033075p.
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The beginning of the process of repeated actualisation and revitalisation in Serbia coincided with the beginning of the social, economic and political crisis on the territory of the former SFRY, which took place in the beginning of 1990s.On the official political (and life) scene during the 1990s and in the first decade of the 21 century, religious symbols have been used liberally. In everyday life, casinos, brothels and new cars are consecrated, religious paraphernalia become current fashion accessories, icons are used to decorate premises of political parties, tycoons and businessmen, while images of saints entice customers from consumer goods, such as paper napkins, towels, key rings, spirits bottles, etc. Festive days, holidays, transitional and critical situations are frequently marked with mass gatherings under religious text or implications, but certainly once again using religious paraphernalia, only this time those which evoke collectivity and national unity. Thus, while in public premises it is usual to see an icon of St. Sava, the first Serbian archbishop, as well as the icon of the White Angel, a detail from the painting The myrrh-bearers on Christ's grave, at mass celebrations, but equally so at revolutionary street protest rallies (which in the capital were plentiful during the last dozen years), as well as at celebrations of town Patron Saint's days and various festivities, there appears the image of the Theotokos. Leading processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. Political and ideological usage of Virgin Mary icons is characteristic of not only modern Serbian society. This paper also brings the review of traditional cult and respect of Virgin Mary and Her icons and their usage in secular context in previous historical periods.
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Kasprowicz, Grzegorz, Krzysztof Poźniak, Wojciech Zabołotny, Agata Tyburska, and Jarosław Struniawski. "Commanding Police Operations Using a Mobile Distribution Point of ICT Infrastructure." Internal Security 13, no. 1 (September 27, 2021): 171–80. http://dx.doi.org/10.5604/01.3001.0015.2907.
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Currently, public safety is threatened by emergencies related to broadly understood terrorism, natural disasters and technical failures or related to mass events, public gatherings and state or religious ceremonies and other situations causing risks that may lead to losing control over the course of events. It makes the police take specific actions as part of organised police activities, primarily police operations. The condition for the efficiency and effectiveness of the command in the police is to develop new, alternative, innovative technical solutions. The Mobile Distribution Point of ICT Infrastructure serves as an example in this respect. It will be an autonomous node that integrates technologically advanced ICT services, such as voice, data and image transmission, GPS positioning, for the needs of mobile command posts and the provision of ICT infrastructure in a specific area. Currently, the Polish police do not have a similar device, which reduces effective operation in emergencies.
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Shinde, Kiran A., and Daniel H. Olsen. "Reframing the Intersections of Pilgrimage, Religious Tourism, and Sustainability." Sustainability 15, no. 1 (December 27, 2022): 461. http://dx.doi.org/10.3390/su15010461.
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Every year, hundreds of millions of people around the world travel to sacred places to worship and to learn. While the practice of pilgrimage has a long tradition and is an important part of many religious traditions and the spiritual development of individuals, some scholars have begun to question the sustainability of modern pilgrimage travel. Not only does pilgrimage, like other forms of mobility, contribute to the emission of greenhouse gases and waste accumulation, it also seems to be exempt from blame when it comes to the current environmental crisis. In addition, while mass religious gatherings have historically been tied to the transmission and spread of disease, the threat of pilgrims becoming infected while on pilgrimage has not historically been an inhibiter to religious mobility. Indeed, the demand for pilgrimage seems to increase during times of hardship and uncertainty. Given these inherent contradictions, the purpose of this conceptual paper is to question the notion of sustainability in the context of pilgrimage and religious tourism and discuss whether modern day pilgrimage and religious tourism can be structured and managed in a more sustainable manner. First, the authors discuss the existing academic literature on the positive and negative economics, socio-cultural, and environmental impacts of pilgrimage and religious tourism. The authors then question the validity of certain tourism-environment models, including the ‘Tourism Area Life Cycle’ and ‘Carrying Capacity’, in the context of pilgrimage and religious tourism, particularly as they apply to pilgrimage and religious tourism destinations that do not typically show a decline in their visitor numbers. The authors then expand upon a conceptual model that can help scholars analyze the impacts of pilgrimage and religious tourism on pilgrim-towns. The authors conclude by contending that future discussions regarding sustainability in the context of pilgrimage and religious tourism should include religious and cultural constructs of what constitutes the tangible and intangible forms of sacredness of a place.
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Wong, Briana. "Longing for Home: The Impact of COVID-19 on Cambodian Evangelical Life." Studies in World Christianity 26, no. 3 (November 2020): 281–97. http://dx.doi.org/10.3366/swc.2020.0310.
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In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy Week, missing Easter Sunday services to participate in New Year's festivities at their ancestral homes. In light of the government's precautionary cancellation of the all-encompassing festivities surrounding the Cambodian New Year this spring, Christians who have previously spent Easter Sunday addressing controversial questions of interreligious interaction notably focused this year, through online broadcasting, on the resurrection of Jesus. In the United States, the near elimination of in-person gatherings has blurred the boundaries between the ministry roles of recognised church leaders and lay Christians, often women, who have long been leading unofficial services and devotionals over the phone and internet. In this article, I argue that the COVID-19 crisis, with its concomitant mass displacement of church communities from the physical to the technological realm, has impacted transnational Cambodian evangelicalism by establishing greater liturgical alignment between churches in Cambodia and in the diaspora, democratising spiritual leadership and increasing opportunities for interpersonal connectedness within the Cambodian evangelical community worldwide.
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Ngai, K. M., and W. Y. Lee. "(P2-44) Use of Non-Traditional Technological Methodologies to Advance the Epidemiology & Management of Human Stampedes in Developing Countries: Case Series on Chinese School Stampedes." Prehospital and Disaster Medicine 26, S1 (May 2011): s150. http://dx.doi.org/10.1017/s1049023x11004882.
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ObjectiveHuman-stampede events are emerging epidemics with large unplanned or impromptu mass gatherings. They are increasing in frequency worldwide, yet little is known of the epidemiology and other characteristics that would allow for communities to prepare, prevent and properly manage medical outcomes. We report a non-traditional methodology to identify a stampede's epidemiological characteristics using news reports, social networking, and systematic search of the internet. This hitherto unused technological dimension is a useful adjunct to obtain crucial data on mortality and morbidity, improve immediate understanding of the pathophysiology of the event, and provides opportunities to develop public education to remove potential bottlenecks and improve crowd control of these preventable tragedies.MethodA LexisNexis search was followed by sequential searches of multiple internet-based English-language news agencies and the few research reports available in the scientific literature. Date, country, geographical region, time of occurrence, type of event, location, mechanism, number of participants, number injured, and number of deaths were recorded. Descriptive analysis was performed for deaths, injuries and location for this abstract.ResultsFollowing an extensive search of media accounts and research reports, a total of 263 human stampede events were identified worldwide between 1980 and 2011 resulting in 8,268 deaths and over 16,707 injuries. Major Religious assemblages, particularly in India and the Middle East, accounted for the highest number of fatalities. Precipitants of stampedes follow a geographical pattern; In Africa, sporting and political events and in Europe, entertainment venues sparked stampedes. This case series reports 7 incidents in China. All cases occurred in the recess hour of schools, when students formed a bottleneck at narrow staircases, resulting in 27 deaths and 168 injured.ConclusionUnderstanding the triggers in mass gatherings for a human stampede have been greatly aided by advances in social networking, internet and video mobile phones. Particularly in difficult environments which were previously difficult to document. The patterns identified in this study can appreciably add to community level preparedness, prevention and improved clinical understanding and management at prehospital and hospital levels.
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Putra, I. Gede Yudiana, Yupin Aungsuroch, Anak Agung Restu Anggara, and I. Kadek Artawan. "Stress Level In Ensuring Health Measures Compliance in Local Religious Ceremonies During COVID-19 Pandemic Among Pecalang in Bali." Babali Nursing Research 4, no. 2 (April 30, 2023): 203–8. http://dx.doi.org/10.37363/bnr.2023.42167.
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Background: The global covid-19 pandemic attack, especially on Bali Island, is not only causing significant loss of life but also has profoundly transformed the way of living. This situation eventually restricted the participation of Hindhus in religious ceremony activities in Bali due to strict mass gatherings measures. This study aimed to examine the stress level among pecalang (local security officers in a native administrative area in Bali) in ensuring health measures compliance in faith-based ceremonies during the Covid-19 pandemic. Method: This was a quantitative-descriptive study involving 292 pecalang in Susut District, Bangli. A purposive sampling technique was employed to select eligible participants. Fourteen stress-scale statement items in Depression Anxiety Stress Scales (DASS 42) Questionnaire used to collect primary data from the participants. Data were then analyzed using a univariate analysis in SPSS version 25. Result: The majority of participants, 184 subjects (63%), were aged between 25 to 39 years (early adulthood stage). Sixty-two percent of the participants (181) graduated from senior high school. The majority of them were also working in private companies (141: 48.3%). Findings revealed that the majority of participants were experiencing a normal level of stress (180; 61.6%). Conclusion: The majority of participants perceived normal level of stress in ensuring health measures compliance in local spiritual ceremonies during the Covid-19 pandemic.
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Dawood, Haider N., Ali H. Al-Jumaili, Ahmed H. Radhi, Delan Ikram, and Ali Al-Jabban. "Emerging pneumococcal serotypes in Iraq: scope for improved vaccine development." F1000Research 12 (April 24, 2023): 435. http://dx.doi.org/10.12688/f1000research.132781.1.
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Abstract: Pneumococcal disease is a global public health concern as it affects the young, aged and the immunocompromised. The development of pneumococcal vaccines and their incorporation in the immunization programs has helped to reduce the global burden of disease. However, serotype replacement and the emergence of non-vaccine serotypes as well as the persistence of a few vaccine serotypes underscores the need for development of new and effective vaccines against such pneumococcal serotypes. In the Middle East, places of religious mass gatherings are a hotspot for disease transmission in addition to the global risk factors. Therefore, the periodic surveillance of pneumococcal serotypes circulating in the region to determine the effectiveness of existing prevention strategies and develop improved vaccines is warranted. Currently, there is a lack of serotype prevalence data for Iraq due to inadequate surveillance in the region. Thus, this review aims to determine the pneumococcal serotypes circulating in Iraq by drawing inferences from the global pneumococcal serotype prevalence data as well as recently published literature from neighboring countries to refine existing vaccination strategies and help in the development and introduction of improved pneumococcal vaccines in the country.
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Owens, Gary. "‘A moral insurrection’: faction fighters, public demonstrations and the O’Connellite campaign, 1828." Irish Historical Studies 30, no. 120 (November 1997): 513–41. http://dx.doi.org/10.1017/s0021121400013432.
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During a twelve-week period in the late summer of 1828 upwards of a quarter of a million people participated in at least sixty mass demonstrations in the south-west of Ireland. Appearing to erupt spontaneously in response to Daniel O’Connell’s historic victory in the County Clare election in early July, these gatherings grew in size and complexity over the succeeding weeks; by late September jubilant but well-ordered assemblies of twenty and thirty thousand people — many marching in identical green uniforms and with military precision behind bands and colourful banners — were taking place simultaneously in several County Tipperary towns to support O’Connell’s crusade for Catholic emancipation.Political demonstrations on this scale were virtually unprecedented outside the province of Ulster. While processions and large rallies had sometimes been used to honour important politicians during parliamentary elections, and while they had long been part of civic, military and religious pageantry, they had never before been staged in such a co-ordinated and prolonged fashion. What made these spectacles particularly remarkable, however, was that their participants were mainly drawn from the very lowest ranks of rural society and represented groups which had hitherto been excluded from the political process. The novelty of such people marching so often with uniforms and other military regalia caused widespread bewilderment and alarm. Journalists and magistrates liberally sprinkled their descriptions of the meetings with phrases such as ‘novel’, ‘portentous’, ‘unprecedented’, ‘frightful’, and ‘the strangest scene ever witnessed’. One of them observed that had such displays taken place even a few years earlier, they ‘would not only have been deemed factious but treasonable’. As the meetings swelled, many observers thought them to be the harbingers of a mass uprising.
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Bajaj, Swati, and Puja Dudeja. "Food poisoning outbreak in a religious mass gathering." Medical Journal Armed Forces India 75, no. 3 (July 2019): 339–43. http://dx.doi.org/10.1016/j.mjafi.2018.12.015.
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Zumla, Alimuddin, Esam I. Azhar, David S. Hui, Shuja Shafi, Eskild Petersen, and Ziad A. Memish. "Global spread of antibiotic-resistant bacteria and mass-gathering religious events." Lancet Infectious Diseases 18, no. 5 (May 2018): 488–90. http://dx.doi.org/10.1016/s1473-3099(18)30242-1.
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Sharma, Upasana, BR Desikachari, and Sankara Sarma. "Content validity of the newly developed risk assessment tool for religious mass gathering events in an Indian setting (Mass Gathering Risk Assessment Tool-MGRAT)." Journal of Family Medicine and Primary Care 8, no. 7 (2019): 2207. http://dx.doi.org/10.4103/jfmpc.jfmpc_380_19.
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Illiyas, Faisel T., Shibu K. Mani, A. P. Pradeepkumar, and Keshav Mohan. "Human stampedes during religious festivals: A comparative review of mass gathering emergencies in India." International Journal of Disaster Risk Reduction 5 (September 2013): 10–18. http://dx.doi.org/10.1016/j.ijdrr.2013.09.003.
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Karthika, P. S., P. M. Aparna, and Ashish Verma. "Understanding crowd dynamics at ghat regions during world's largest mass religious gathering, Kumbh Mela." International Journal of Disaster Risk Reduction 31 (October 2018): 918–25. http://dx.doi.org/10.1016/j.ijdrr.2018.08.005.
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S. AL-Malaise AL-Ghamdi, Abdullah, Sultanah M. Alshammari, and Mahmoud Ragab. "Deep Learning Based Face Mask Detection in Religious Mass Gathering During COVID-19 Pandemic." Computer Systems Science and Engineering 46, no. 2 (2023): 1863–77. http://dx.doi.org/10.32604/csse.2023.035869.
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Karampourian, Arezou, Zohreh Ghomian, and Davoud Khorasani-Zavareh. "Qualitative study of health system preparedness for traumatic incidents in a religious mass gathering." Injury 50, no. 5 (May 2019): 1097–104. http://dx.doi.org/10.1016/j.injury.2018.12.015.
Повний текст джерела
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Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939." Archiwa, Biblioteki i Muzea Kościelne 93 (April 23, 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.
Повний текст джерелаАнотація:
At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.
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Yarmola, Victoria. "Itinerant Musicians of Western Polissia: Mykola Muravets." Problems of music ethnology 17 (November 17, 2022): 33–39. http://dx.doi.org/10.31318/2522-4212.2022.17.270904.
Повний текст джерелаАнотація:
The person and career of the outstanding traveling musician Mykola Muravets from Western Polissia were characterized in general terms on the basis of the newly acquired expedition materials. This notorious hurdy-gurdy player was born in 1906 on the Murava farm near the village of Shtun of the Volodymyr-Volyn District, Volyn Gubernia. At the age of 11, because of burns from a fired gas shell, he completely lost his sight. The boy was distinguished by his beautiful voice and had an excellent memory and musical ear, so the fellow villagers advised his parents to send him to study with an experienced and a well-known hurdy-gurdy player by the nickname "Matiya".
Having quickly mastered the basics of the instrument, Mykola began his itinerant performance activity, which was quite prolific and, in certain periods, even highly paid during the time of the Second Polish-Lithuanian Commonwealth. Besides house shows and street performances, he also performed at cathedrals, secular mass gatherings, and in fairs and markets.
In 1944, the musician’s family could not avoid the calamity of the Second World War. During the events of the Volyn tragedy, the Poles burned down his house with his beloved hurdy-gurdy inside. Due to his family’s poverty, he would never manage to replace his hurdy-gurdy. However, in that moment, a new stage of his musicianship began with the transition to using another instrument - the bandonion – to continue his busking.
Unlike the hurdy-gurdy playing period, when Muravets dealt mostly with invitations to holidays and celebrations, the following period encouraged the musician to do more busking. The peasants treated the busker with respect and took care of him. Whoever was richer invited him to their houses to eat, spend the night, sing songs, and gifted him with headscarves, fabric, and money. In addition to invitations to houses and street forms of busking, a very important part of Mykola’s busking was participating in religious feasts at churches and monasteries. Mykola Muravets sang akathists, prayed for the health of the living and peace of the deceased, and the offspring of livestock. His knowledge of the Psalter, the Divine Liturgy, and skill in reciting the Akathist led to the high authority of the busker and strengthened his position in the social hierarchy of the village, equating him to a clergyman. The main ritual duties consisted in mourning the deceased in his own and other villages.
In addition to being honoured among the fellow villagers, Mykola Muravets was greatly respected among blind musicians, whom he repeatedly hosted at his own home for meetings. Particularly, the buskers of the entire district elected a blind man, Mikolay, as their leader.
There is a genre palette in the repertoire of Mykola Muravets. At the beginning of his career, he mainly performed only religious and moralistic works, which he mainly learnt from his teacher – Matvyi Kovalchuk, and the rest later from other blind musicians during busking.Mykola Muravets died on May 22nd, 1995.