ABSTRACT
Background: Youth unemployment has become a pervasive issue in Nigeria, particularly in rural communities like Otuoke, where limited economic opportunities and social pressures contribute to increased rates of criminality, including burglary. This study investigates the relationship between youth unemployment and burglary in Otuoke community, Bayelsa State, aiming to shed light on the socio-economic factors driving this correlation. Aim: This study investigates the relationship between youth unemployment and burglary in Otuoke community, Bayelsa State, using Robert K. Merton's strain theory. Method: A sample of 370 participants was selected through purposive sampling, and data was collected via self-designed questionnaires. Frequency tables and simple percentage analysis revealed a significant link between youth unemployment and burglary. Result: The findings suggest that Nigeria's emphasis on goals without providing adequate means leads to deviant behavior. There was a significant correlation between youth unemployment and burglary rates in the Otuoke community, 75% of respondents reported unemployment as a primary motivator for engaging in burglary, lack of job opportunities, poverty, and inadequate education were identified as major contributing factors, 60% of respondents had no formal education or vocational training, social pressures, peer influence, and family financial burdens also played a role in criminal involvement, majority of burglars (80%) were aged 18-25, emphasizing the vulnerability of young people. Conclusion: Youth unemployment is a societal issue threatening social-economic stability.

ABSTRACT
Social networks, particularly Facebook, are playing an increasingly important role in shaping and promoting identities, especially in societies where social norms sometimes restrict the expression of certain identities. In Côte d'Ivoire, where issues relating to sexual orientation are often taboo, social networks provide an alternative space for the expression of these identities, particularly those of the Woubis, a local term for LGBTIQ people. The aim of this study is to examine the impact of Facebook on the visibility of homosexual identities (Woubis) in Côte d'Ivoire, taking into account the socio-cultural and political particularities of this context. Qualitative in nature, the study is based on content analysis and explores publications, comments and interactions within Facebook pages, groups and profiles associated with Woubis identities in Côte d'Ivoire. To do this, surveys and interviews were conducted with Woubis Facebook users in order to better understand their experiences and perceptions. The case study approach was therefore deemed appropriate for analysing concrete examples of the successful or controversial visibility of Woubis identities on this platform. The results show that Ivorian cyberactivists question rigid categories of gender and sexuality, including the dichotomy between homosexuality and heterosexuality. They see homosexuality not as a fixed identity, but as one of many possible forms of sexual expression, embedded in a system of behaviours, representations and discriminations that favour heterosexuality, despite the existence of other sexual orientations. They also benefit from the reinforcement of strict boundaries between sexual categories. However, the Woubis adopt an interactionist approach, negotiating and amplifying their sexual identities through their social interactions. They develop ideologies in which homosexuality is seen as an identity that emerges and is consolidated through these interactions.

ABSTRACT
The diversity of cultures and traditions owned by the Indonesian nation is one of the most valuable assets. Ethnic diversity is the source of the diversity of cultures in Indonesia. Culture plays an important role in the lives of Indonesian people, influencing the way they communicate, think, and interact on a daily basis. Muna, one of the districts in Southeast Sulawesi Province, has a many diverse culture, including Kutika traditions. The kutika tradition in the Muna community serves as a guideline to determine good and bad times in various activities, such as defoere lambu (building a house), dopesuaghi lambu bughou (entering a new house), kagaa (getting married), kampua (aqiqah), katoba (enumeration), karia (pingitan), and farming activities (planting and harvesting) and trading (starting a new business). Similar to the tradition of elixir in the Javanese tribe and koasala-kosali in Bali. The kutika tradition is a characteristic of the Muna people and is recognized as an ancestral heritage. This tradition not only has noble values that must be upheld, but also has an important meaning in the life of the Muna Community, namely the meaning of success, the meaning of safety, the meaning of preserving traditional culture and the meaning of socio-culture, In addition, traidisi also acts as an educational medium that teaches social values, such as responsibility and honesty. Before carrying out important activities, the Muna people usually consult with parents and/or traditional leaders to determine a good day. The accuracy in this determination is believed to affect safety and smoothness in its implementation. Thus, Kutika is not only a tradition, but also an integral part of the identity and daily life of the Muna people.

ABSTRACT
The implications of ghost stories are deeply embedded in the thoughts of the Banyang people. The epistemology of ngu’h-menem (ghost or die comot) in Banyang Country is passed down to youths as a living culture, narrated by parents and grandparents around the three-stone fireside. This oral tradition begins when someone dies, with rituals performed before burial to either prevent or encourage the appearance of ghost spirits. Ghosts are believed to possess continued influence over the living, playing crucial roles in governance, conflict resolution, and maintaining order within families and the community. This paper examines the implications of ghosts in Banyang Country, an ethnic group in the Southwest Region of Cameroon, arguing that ghost manifestations are not mythical phenomena from an anthropological perspective. Data were collected from primary and secondary sources and analyzed using descriptive methods. The findings reveal that ghost phenomena are integral to the spiritual beliefs and socio-political system of the Banyang people, highlighting the intersection of spirituality and politics in African traditional societies and the complexities of ritual power on social organization.

ABSTRACT
This qualitative study explores Tausug beliefs about ghosts through an analysis of seven folktales collected from the Language Department of Mindanao State University in Tawi-Tawi, Philippines. The findings reveal a nuanced understanding of the supernatural, distinguishing between "living" and "dead" ghosts, and emphasizing the importance of proper burial rituals and community practices in managing interactions with the spirit world. Additionally, the research highlights the interplay between Tausug cultural values, Islamic faith, and the responses to the perceived threats and benefits associated with ghost encounters. Moreover, the study demonstrates that beliefs about ghosts are deeply intertwined with daily life, influencing social interactions and providing frameworks for coping with death and uncertainty. This research offers valuable insights into the Tausug worldview, illustrating the ongoing relevance of folklore in shaping cultural identity within a rapidly changing society.

ABSTRACT
Social media platforms have changed the behaviour of youth political participation in contemporary Zimbabwe. Given the popularity of technology, social media platforms have facilitated easier and faster ways of sharing and seeking information and political campaigns. This study sought to analyse social media integration and political participation with specific reference to youths in contemporary Zimbabwe. Circulating information on social media can influence one’s political views and participation. Hence, critical analysis was needed to determine how social media affects youths’ political participation in Zimbabwe. The study draws analytical praxes from the political activity theory and technology acceptance model to determine how social media influences youths’ political participation. The researcher used primary and secondary data sources such as journal articles and book chapters to collect data to analyse social media and youth political participation in Zimbabwe. The researcher also used content and thematic analysis to analyse data. Findings presented that perceived ease of use and perceived usefulness promote the use of social media and political engagement. An interesting finding was that social media is used for political campaigns even though the voting process is done through secret ballot. However, a major concern is the challenge of hoax messages, ghost accounts and ghostwriters on social media platforms as the majority of people have become citizen reporters and journalists. Nevertheless, these findings conclude that social media platforms promote online political participation and less offline political participation. The Zimbabwe Electoral Commission (ZEC) has a pressing need to consider online voting to cover the gap between online and offline political participation towards the 2028 elections and beyond.