"mosque" : shaping an architecture for the Muslim community of Northern Ontario
Bibliographic record
Abstract
The role of a mosque in a minority \ncommunity, such as Northern Ontario, shifts from \nits common role as solely a sacred place. There is \na consistent conflict that arises in western mosque \narchitecture: western mosques have become isolated \nentities, located on the edges of cities and disconnected \nfrom the communities that need them.01 In a minority \ncommunity the mosque must transcend the singular \nprogram of prayer/religious practice and begin to serve \nthe secular along with the religious communities.02 \nThis integration of community allows the mosque to \nbecome a more integral part of the society as a whole. \nBeyond the traditional roles they play in Muslim \nmajority communities, mosques become places for \nboth secular and non-secular programs through secular \nspaces, such as, educational, cultural, art, and social \nplaces. \nThus, this thesis will re-investigate western \ncontemporary mosques to understand how these \nmosques could be able to provide for both the secular \nand religious communities in Northern Ontariowhile still maintaining the sacred qualities that make \nthese spaces unique. \nThe thesis will tackle this issue \nthrough three different categories of communities: \nnon-Muslim community, current community, and new \ncommunity. In this discussion, the three categories \nrepresent the following demographics. Non-Muslim \ncommunities refer to the secular society of the \nregion along with the indigenous population. Current \ncommunity is the first, second, and third generation \nof Muslims who are currently navigating their own \nidentities and require a place to learn and grow in a \nhealthy environment. New community refers to the \npopulation of people who have recently immigrated \nor been displaced to the region; for example refugees, \nor converted Muslims, the communities who are in \ntransition and need help establishing their new lives. \nThe key to this thesis is taking \nagency in the approach as a first generation MuslimCanadian and tackling tackling the issues through this \nparticular perspective
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.001 |
| Science and technology studies | 0.025 | 0.010 |
| Scholarly communication | 0.005 | 0.001 |
| Open science | 0.001 | 0.004 |
| Research integrity | 0.001 | 0.001 |
| Insufficient payload (model declined to judge) | 0.009 | 0.001 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".