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.