This study critically examines the existing legal regulations governing divorce suits initiated by wives on the grounds of the husband's failure to provide maintenance, within the Indonesian legal framework. Rooted in the principles of justice, this research seeks to identify discrepancies between current legal provisions and the normative values of fairness, equity, and human dignity, particularly concerning the economic vulnerability of wives post-divorce. Employing a normative legal research methodology, the study analyzes relevant statutory laws, Islamic jurisprudence (Fiqh), judicial circulars, and scholarly interpretations to uncover lacunae and inconsistencies. The findings reveal that while Indonesian marriage law acknowledges non-provision of maintenance as a ground for divorce, the practical application and interpretation by courts may not always fully embody the values of justice, potentially leaving wives in precarious financial situations. This research proposes a reconstruction of these regulations, advocating for clearer legal definitions, more robust enforcement mechanisms, and a broader interpretation of maintenance obligations that align with contemporary understandings of gender equality and economic justice. The aim is to ensure that divorce proceedings, particularly those initiated due to non-maintenance, genuinely uphold the principles of justice and protect the rights and well-being of all parties, especially the economically weaker spouse.

Climate change poses profound and escalating challenges for Fiji, affecting livelihoods, infrastructure, and social systems, including education. This paper examines the role of education as a critical driver of climate resilience by analysing how climate literacy, indigenous knowledge systems, and 21st-century competencies can be integrated to strengthen Fiji’s capacity to adapt to a rapidly changing environment. Drawing on regional policy frameworks, global climate education literature, and Pacific epistemologies, the paper argues that Fiji’s education system is uniquely positioned to generate long-term resilience through transformative teaching, culturally grounded knowledge, and future-focused skills development. It highlights how climate change directly disrupts learning, through displacement, extreme weather events, infrastructure vulnerabilities, and socio-economic pressures, while also demonstrating that well-designed education can empower communities with adaptive knowledge, problem-solving abilities, and intergenerational resilience. The analysis reveals that meaningful reform requires a synthesis of scientific climate literacy with indigenous ecological wisdom, supported by teacher capacity-building, curriculum reform, and community engagement. The paper concludes that repositioning education as a strategic climate adaptation tool is essential for Fiji’s sustainable development, national security, and the wellbeing of present and future generations.

This paper scans Herbert’s Easter Wings and The Collar as pictorial poems that sensationalize the tension between spiritual rebellion and submission. This study is accomplished based on the thematic analysis following seditiousness theory and spiritual existence. The study argues that Herbert’s engagements, visual form of art, tonal modifications, and theological symbolism depict the soul’s movement from dissatisfaction and rebellious desires toward repentance and spiritual reconciliation. The findings reflect that Herbert’s poetic strategies not only represent internal conflict but also enact a model of spiritual restoration grounded in Christian doctrines of grace and renewal.

The present study tries to investigate the acquisition order of cohesion connectives in Jordanian Spoken Arabic (JSA). Cohesion connectives are considered cognitive elements rather than merely discourse markers because they depend on cognitive and mental analysis (Spooren and Sanders, 2008). The study compares the results with their counterparts in English language, therefore, it is a contrastive study. In English, the acquisition order of cohesion relations has been examined by Bloom et al. (1980) who identified the order of acquiring the cohesion relations as follows: additive< temporal<causal< adversative. For example, and> and then< because<but. Moreover, the order shows that the more complex cohesion relations will be acquired later than simple relations. This order will be compared with the one at the end of the study. The study will focus on cohesion markers in JSA such as: wa (and)> ba؟dein (and then)> li?annu (because)> bas (but) and other coherence markers which will be extracted from the results. 

Metaphor is a type of figurative language which is part of one’s culture and speech. It is mainly used to describe something new by referring to something familiar. Therefore, a metaphor is related to cognition and it is not a merely linguistic expression. It was assumed that metaphors are linguistic entities rather than being part of thought and cognition, however, Lakoff and Johnson (1980) proposed that metaphors are part of the human cognition and action. Moreover, they added that the human conceptual system is metaphorical in its structure in the sense that human actions and perceptions are metaphorical in nature. In addition, the systematicity of metaphors in a language reflects the underlying conceptual structure of how something is stored and understood (ibid). Animals are one type of reference that can be used in metaphors since animals have different connotations in a community. Moreover, animal connotations in metaphors may vary from one language and culture to another and, therefore, different ways of treating animals in the language reflects different ways of conceptions about them. Therefore, the present study tries to examine the conceptions of cats in Jordanian community through analyzing twenty proverbs about cats based on the conceptual metaphor theory.

This‍‌‍‍‌‍‌‍‍‌ paper explores Gwen Hardie's fragility “Untitled, 1987” drawing through an integrated art historical, visual, and narrative perspective. Hardie's art, from a historical point of view, corresponds to the late-20th century feminist and process-art emphasis on the "anti-monumental," the use of modest materials to subvert the idealized portrayal of the body. The visual investigation uncovers how her method is instrumental to the message: the delicate paper support imitates the vulnerability of the skin, whereas her brilliant smudging and erasure of charcoal call to the body's transient, fleshly side.

Such a material engagement gives rise to a narrative not of events, but of the lived body, a story where the concert of one's impermanence and vulnerability is where true strength lies. In the end, Hardie's art is an effort to make real, to the senses, the most basic, yet indubitable, fact that the physical body is the foremost, incontestable place of ‍‌‍‍‌‍‌‍‍‌identity.

Quality public services are one indicator of successful good governance. However, many problems remain in the delivery of public services in Indonesia, such as a lack of responsiveness, a lack of information, and a lack of accountability. Therefore, improvements and enhancements to the quality of public services are needed through the implementation of more effective and efficient public service models.

Decisions related to vehicle purchase are influenced by various factors including purchase price, total cost of ownership, fuel efficiency, maintenance cost, and resale value. In India, the dominance of fossil fuel-powered vehicles has led to several environmental and economic challenges. Increasing fuel prices not only strain individual budgets but also contribute to inflation, impacting the national economy. Consequently, renewable, reusable, and sustainable alternatives have become imperative. Electric vehicles (EVs), widely adopted in many foreign countries, offer a promising solution. This study focuses on understanding the customer perspective on the adoption of electric passenger cars in Kerala, aiming to uncover awareness levels, preferences, and barriers to adoption.

The question of what constitutes valid knowledge has remained a central concern in philosophy, particularly in the tension between Western epistemology and indigenous systems of knowing. Within Igbo thought, Odeshi represents an indigenous security practice through which knowledge of protection, vulnerability, and survival is generated and sustained. The problem addressed by this study is the persistent marginalization of Odeshi as superstition or irrational belief due to the dominance of Western scientific and epistemological standards that fail to account for indigenous modes of knowledge validation. Adopting a philosophical and analytical method grounded in Igbo epistemology, this study examines Odeshi through the lenses of experiential knowledge, communal testimony, embodied practice, and the performative power of nommo. The method involves a critical analysis of Igbo concepts of knowledge, force interaction, pragmatic rationality, and epistemic authority as articulated within indigenous philosophical discourse. The findings reveal that Odeshi functions as a coherent system of indigenous security knowledge whose validity is established through lived experience, communal regulation, and practical effectiveness rather than laboratory experimentation. The study further finds that Odeshi challenges scientific reductionism by demonstrating an alternative rationality oriented toward survival and communal well-being. The study concludes that recognizing Odeshi as a legitimate epistemic framework promotes epistemic justice and pluralism, and it recommends the inclusion of indigenous Igbo knowledge systems as meaningful contributors to global philosophical inquiry.

African indigenous knowledge systems have historically contributed to medicine, healing, and therapeutic practice, yet they remain marginal within dominant biomedical discourse. Within Igbo society, Odeshi has long functioned as a protective and preservative system aimed at safeguarding life against physical and metaphysical harm. The problem addressed by this research is the persistent dismissal of Odeshi as superstition or occultism due to the dominance of Western scientific epistemology, which inadequately accounts for force-based and experiential systems of knowledge. Employing a philosophical-analytical and ethno-pharmacological method, the study examines Odeshi through Igbo epistemology, African traditional medicine, metaphysics of force, and contemporary pharmaceutical discourse. The findings reveal that Odeshi operates as a proto-pharmaceutical system grounded in preventive therapeutics, material substances, experiential validation, and procedural regulation. The study concludes that the future relevance of Odeshi lies in its scientific systematization, ethical regulation, and integration into modern healthcare frameworks, thereby affirming indigenous Igbo therapeutic knowledge as a legitimate contributor to global pharmaceutical science.

Self-preservation has remained a fundamental concern of human existence across cultures and philosophical traditions, yet its ontological interpretation varies significantly across worldviews. Within Igbo epistemology, this concern is metaphysically articulated through Odeshi, an indigenous protective system grounded in a force-based understanding of reality. The problem addressed by this research is the persistent dismissal of Odeshi as superstition or fetishism due to the imposition of Western scientific and ontological categories that inadequately capture its metaphysical logic. Adopting a philosophical and analytical method rooted in African and Igbo metaphysics, the study examines Odeshi within the Igbo conception of being-as-force, the hierarchy of beings, nommo, and communal epistemology. Through critical analysis of Igbo cosmology and indigenous experiential validation, the study finds that Odeshi functions as a coherent ontology of self-preservation rather than an irrational belief system. It demonstrates that Odeshi operates as ontological resistance to destructive forces by reordering force relations rather than suspending natural laws. The findings further reveal that moral discipline, ritual speech, and communal authorization are central to its efficacy, underscoring the inseparability of ontology

One of the characteristics inherent in Igbo Philosophy is the communitarian nature of Igbo worldviews. Man is a being in relation to others; he cannot exist alone but must exist with others within the community. One of the practices that threaten this relationality or communalism is Osu Caste System, which has been in existence for many decades in most Igbo communities of South Eastern Nigeria. Its origin varies because of the problems of documentation and oral traditions. The consequences of an Osu cut across all spheres of an Osu existence- socially, emotionally, politically, economically, et cetera. Osu could also be classified into: voluntary, dedicated, inherited and Osu by infection or contact. The system of Osu compared with the communitarian structure of Igbo worldview is a distortion of Igbo personhood. The search for African person, personality and personhood started as a reaction to such characterizations of an African person, ipso facto, Igbo person. Juxtaposing Osu Caste System and selfhood formation in Igbo setting, implications abound from the social, political, emotional, economical perspectives. The objective of this work is to show that any distortion of this relatedness that characterized Igbo Communalism has negative consequences on the formation of personhood. Thus, an Osu experiences a distortive personhood which is not integrated, related and presencing. The method of hermeneutics and analysis were used to interpret and analyze the concepts employed in this work. Furthermore, some experts in history and Igbo sages were interviewed. At the end, the intrinsic being of an Osu has been distorted by the tenets of Osu Caste System, thereby distancing an Osu from realizing his personhood in the community of brotherhood.

The quest for protection against physical, spiritual, and existential threats constitutes a central concern in human religious life, and within Igbo Traditional Religion this concern finds expression in practices aimed at preserving life, harmony, and cosmic balance. Odeshi, often portrayed in contemporary discourse as superstition or occult violence, has consequently suffered serious misinterpretation. The problem this research addresses is the persistent reduction of Odeshi to irrational or morally dangerous practice without adequate engagement with the Igbo cosmological, ethical, and religious frameworks that give it meaning. Adopting a qualitative, hermeneutical, and analytical method grounded exclusively in selected indigenous Igbo religious and philosophical texts, this research examines Odeshi through the lenses of Igbo cosmology, the theory of forces, ritual symbolism, moral discipline, indigenous medicine, and eco-spirituality. The study finds that Odeshi functions not as an autonomous or amoral power but as a religious symbol of divine protection, ethically conditioned and mediated through deities, ancestors, ritual observance, and communal norms. It further establishes that protection in Igbo Traditional Religion is inseparable from moral order, peace, environmental harmony, and the sacred valuation of life. The research concludes that Odeshi, when properly interpreted within its indigenous religious context, represents a coherent and meaningful expression of Igbo religious imagination oriented towards life preservation rather than violence, and therefore calls for interpretive understanding rather than condemnation in contemporary religious and scholarly discourse.

Medical practice is not immune to epistemological dogmatism, particularly in its assumptions about normality, pathology, and therapeutic intervention. These challenges are magnified in contexts where medicine intersects with complex socio-cultural realities. In Africa, the coexistence of Western biomedicine and African traditional medicine creates additional conceptual, ethical, and practical tensions that demand philosophical scrutiny. This study aims to critically examine foundational concepts in medicine especially health, disease, illness, and sickness, in order to clarify contested boundaries between normality and abnormality. It further seeks to interrogate diagnostic practices, therapeutic expansion, and professional conduct from a philosophical perspective, with particular emphasis on African socio-cultural and existential contexts. The study employs an analytic–critical philosophical method. Conceptual analysis is applied to key debates in the philosophy of medicine, medical ethics, psychiatry, and medical sociology. Comparative reflection is used to situate Western biomedical practice alongside African traditional medicine, highlighting points of convergence, divergence, and ethical concern. The analysis shows that many medical controversies arise from conceptual ambiguity, scientific dogmatism, and the uncritical medicalization of non-pathological human conditions. In the African context, these problems are exacerbated by political interference, economic pressures, infrastructural deficits, and insufficient integration of psychosocial and cultural dimensions of care. Reductionist biomedical models are shown to be inadequate for addressing lived experiences of illness. Philosophical interrogation is essential for promoting ethical, humane, and context-sensitive medical practice. In Africa, a genuinely health-promoting medical model must integrate biomedical science, traditional medicine, and the humanities in order to safeguard human dignity and sustain holistic well-being.

Nigeria is a multi-religious country whose multi-religious make up has been crossed over with ethnic, political, and socio-economic tensions resulting in most occasions conflict. These narratives in the media and popular conversation have occasionally articulated religion as a source of division disregarding its communicative capacity to build peace. This paper addresses the concept of interfaith initiatives as a way of building peace in Nigeria using the strategies of public relations and peace communication. It evaluates the application of strategic communication by religious actors to promote dialogue, trust and social cohesion by a multi-religious society. The study will be based on a qualitative research design, in which the content analysis of documents on interfaith programs, public communiques, media information, policy documents, and online resources will be conducted regarding the interreligious engagement in Nigeria. The patterns of communication, stakeholder participation, and message framing in the chosen interfaith initiatives are explored on the basis of a case-based approach. The findings found that interfaith initiatives employ basic PR practices of dialogic communication, management of stakeholder relationships, strategic message formulation, and media involvement to then foster harmonious living. These measures can be used to combat misinformation, diminish the effect of religious stereotyping, and communicate the importance of common values of unity and tolerance in both the traditional and digital media. The research drawing comes to the conclusion that the effectiveness of interfaith initiatives in Nigeria is determined by the role of PR and peace communication. Religious communication carefully utilized can make religion a source of tension to one that will bring sustainable peace and social integration in multi-religious societies.

The aim of the study is to examine the influence of time on inductive reasoning in students of different genders, ages and chronotypes. 240 students were given a session of inductive reasoning tests (MGM : Playing Card Test and the B53 : Logical Sequence Test) as well as the Caci et al. (2005) Maturity/Vesperity Scale at four times of the day (DM : early morning, FM ; late morning, DAM : early afternoon, FAM : late afternoon). The results, obtained using SPSS.20, indicate that while the inductive reasoning test performance of Ivorian pupils shows similar daily variations over the course of the day (two peaks and two troughs), it increases with the age and gender of the pupils, regardless of the time of day. In view of these results, this study could draw the attention of deputy heads of secondary schools to the importance of the temporalities of inductive reasoning in course scheduling, if they hope to get the best out of the students in their schools.