ABSTRACT
The profound ecological or an environmental consciousness is always reflecting in Japanese folk tales which shows the harmonious relationship between human beings and the nature. The roots of Shinto and Buddhist beliefs, express these narratives portray rivers, mountains, forests, animals, creatures, trees, and celestial bodies not only as physical entities but as sacred living presences deserving reverence and protection. This paper explores environmental awareness in selected Japanese folk tales and examines how ecological ethics are embedded within traditional narratives. The study analyzes tales such as The Grateful Crane, Momotarō, The Bamboo Cutter, The Tongue-Cut Sparrow, Urashima Tarō, and several mountain and forest legends to understand the representation of environmental harmony, moral responsibility, sustainability, and respect for biodiversity. This paper adopts a qualitative and interpretative method for this study based on literary and cultural analysis. It investigates how Japanese folk literature communicates environmental values through symbolism, mythic imagination, and moral instruction. The study further examines the influence of Shinto animism and Buddhist philosophy on environmental thought in Japanese folklore. It argues that these tales function not only as entertainment or cultural memory but also as ethical frameworks promoting coexistence between humans and the natural world. In the contemporary age of environmental degradation, climate crisis, and ecological imbalance, Japanese folk tales offer valuable insights into sustainable living and environmental ethics. The paper concludes that traditional Japanese narratives continue to hold significant relevance for modern environmental discourse and ecological education.

ABSTRACT
Indian family structures provide mothers in a central yet under theorised position, contributing to the emotional, educational, cultural, managerial and social domains. The present study describes the development and psychometric validation of a 15-item measure measuring the multidimensional engagement of Mothers (N = 128). An Exploratory Factor Analysis (EFA) using Principal Component Analysis with Varimax rotation produced five interpretable factors: (1) Psychosocial Resilience & Growth (given value = 9.566, 38.27% variance), (2) Cultural & Moral Stewardship (8.02%), (3) Social Capital & Community Engagement (6.54%), (4) Emotional Core & Foundation (5.49%), and (5) Managerial & Strategic Authority (4.74%), together accounting for 63.06% of total variance. The scale revealed very good internal consistency (Cronbach’s α = .930). The sample adequacy was confirmed by the Kaiser-Meyer-Olkin (KMO = .855) and the Bartlett's Test of Sphericity (χ2 = 1783, df = 300, p < .001). Findings highlight the irreplaceable socio-cultural and developmental contributions of Mothers in multigenerational Indian households, with implications for family science, Indian family system and intergenerational policy.

ABSTRACT
This paper examines female predicaments and matrimonial challenges in Buchi Emecheta’s The Joys of Motherhood, Mariama Bâ’s So Long a Letter, Flora Nwapa’s Efuru and Chimamanda Ngozi Adichie’s Purple Hibiscus. The paper further argues that these novels expose the painful experiences of African women within marriage, motherhood, patriarchy and religious or cultural expectations. In addition, this paper focuses on how marriage, which is often presented as a source of dignity and social fulfillment, becomes a space of suffering, silence, sacrifice and emotional imprisonment. From a Feminist theoretical perspective, the analyses in this paper reveals that marriage is projected in these novels both as a cultural institution and a site for female oppression. However, the women are not presented only as victims but they also demonstrate endurance, resistance and the desire for self-definition. The paper concludes that Emecheta, Mariama Bâ, and Adichie use fiction to challenge patriarchal structures and call for women’s dignity, voice and freedom within African societies.

ABSTRACT
This paper focuses on the Bamenda Grassfields regalia, a potent symbol of cultural identity in Cameroon’s North-West Region. This regalia has played a significant socio-cultural, political and economic role from inception. The paper therefore unveils its origin, distinctive characteristics, reasons for the observable transformational trends, implications of these mutations on the cultural identity of Bamenda Grassfielders and proposes sustainable strategies for safeguarding its authenticity and cultural integrity amid the growing influence of modern technology, contemporary fashion trends and globalization. The paper argues that although the Bamenda traditional regalia is undergoing numerous transformational trends, it has retained its historical authenticity which converges with the projection of Grassfields cultural identity while continuing to retain its strength as a symbol of national integration in Cameroon. To ensure a logical presentation of data, the chronological-cum thematic approaches were used in analyzing information gathered through qualitative and quantitative approaches. The results of our investigations revealed four main issues: That the regalia was well preserved until recently; that it witnessed changes in its designs and usage; that the transformational trends significantly affected the integrity of the attire; and that the regalia inspires and depicts cultural identity and national unity in Cameroon.

ABSTRACT
Boda-boda transport has emerged as one of the most significant socio-economic innovations in contemporary Kenya. It has transformed the mobility of people and goods, created widespread employment for young men and women, and contributed to the growth of local economies. Despite its immense value, the sector is increasingly associated with indiscipline, lawlessness, and moral decline. Riders frequently disregard traffic regulations, contribute to rising road accidents, and in some cases engage in criminal activities. This dual character of the boda-boda sector presents a complex moral dilemma that demands more than technical solutions. This paper employs Structural Functionalism and African Communitarian Ethical Theory (Ubuntu) to examine the socio-economic importance of boda-boda transport and its attendant moral challenges. Structural Functionalism provides a framework for understanding how boda-boda transport functions as a social system that both stabilizes and destabilizes society, while African Communitarian Ethics offers a moral lens grounded in the sacredness of life, communal harmony, and moral responsibility. The paper argues that the crisis of indiscipline in the boda-boda sector reflects a deeper moral and spiritual disorder that can only be addressed through a combination of structural regulation and moral reawakening. It concludes that reorienting boda-boda transport towards communal responsibility and respect for life, inspired by African religious values, can transform the sector into a moral and developmental asset for the nation.

ABSTRACT
Mobile phone applications have increasingly been developed to support prevention, reporting and response to violence against women (VAW). However, the availability of digital tools does not necessarily translate into awareness or use, particularly in informal urban settlements where poverty, unequal access to technology and social stigma may constrain digital help-seeking. This study examined awareness and use of mobile phone applications addressing VAW in Mathare, Nairobi City County, Kenya. The study was guided by Resource Theory and Social Exchange Theory and used an exploratory mixed-methods design. The study targeted residents of Hospital and Utalii wards and included women, men and key informants involved in VAW response. A general sample of 200 respondents was planned; 185 completed structured questionnaires, while 15 key informant interviews and two focus group discussions involving 20 participants were completed. Quantitative data were analysed using descriptive statistics and qualitative data were analysed thematically. Physical violence (22.4% among women and 13.3% among men) and sexual violence (16% among women and 10% among men) were the most prevalent forms reported. Smartphone ownership was relatively high among respondents, at 59% for women and 63.3% for men, but awareness of VAW-specific applications was low: only 30% of women and 26% of men who owned smartphones reported awareness of such applications. Use was lower still. Key barriers included limited digital literacy, language barriers, financial dependence, privacy and security concerns, and inadequate network access. Respondents identified digital literacy initiatives, simple interfaces, multilingual and secure applications, mobile-phone acquisition initiatives, trusted institutional partnerships and community-based access as important strategies. The study concludes that improving digital responses to VAW in Mathare requires more than increasing access to smartphones. It requires an integrated

ABSTRACT
This study analyzes the factors explaining the reluctance of the population to formalize sharecropping contracts in the village of Abradine 1, Mé region, Côte d'Ivoire. Despite land tenure security initiatives implemented by the Ivorian government through the Rural Land Agency (AFOR) and the PAMOFOR project, the formalization rate remains very low: only five contracts formalized out of a target of four hundred and fifty. The objective is to understand to what extent social perceptions of formalization influence acceptance or rejection of this mechanism. The study relies on a qualitative approach grounded in documentary research, direct observation, twenty-six semi-structured interviews, and four focus groups conducted with the main land stakeholders in the village, analyzed through a systems approach, critical institutionalism, and social embeddedness theory. The results reveal four distinct logics underlying perceptions of formalization. A minority of stakeholders view it as a legal security mechanism that prevents land disputes and protects intergenerational agreements. The majority favor customary mechanisms based on trust, the spoken word, and the authority of traditional chiefs. These positions are complemented by a critique of the mechanism's concrete implementation and a stance of pragmatic detachment linked to the absence of a perceived benefit. The study concludes that reluctance operates simultaneously at three levels, normative, procedural, and pragmatic, stemming from the coexistence of state and customary norms compounded by a deficit of institutional trust. The effectiveness of land policies therefore depends on their capacity to integrate local systems of legitimacy, ensure transparency of procedures, and strengthen the participation of community stakeholders.