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
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
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
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
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
That the large number of Tulungagung people who choose to become migrant workers abroad indicates that the wheels of economic development are still not optimal. The industry has not yet developed rapidly, so the government needs to create a quality business and investment climate by providing incentives and ease of investment and business, so that it can create and open up new jobs as widely as possible for the people that the large number of people who choose to become migrant workers abroad indicates that the wheels of economic development are still not optimal. The industry has not yet developed rapidly, so the Tulungagung Regency Government needs to create a quality business and investment climate by providing incentives and ease of investment and business, so that it can create and open up new jobs as widely as possible for the people. Through the interview method with the research subjects, there is a phenomenon that requires a new, better cultural building due to the impact of the culture of going to work abroad. This study found the fact of omission culture, which means the neglect or acceptance of the actions of migrant workers, both negative and positive, as a form of tolerance for their profession as migrant workers. This omission migrant culture is often found in migrant worker families who tolerate 1. Infidelity, changing partners, temporarily changing partners and/or returning to the original partner and/or changing partners permanently 2. Neglect if the children of the worker's family members are not cared for.

ABSTRACT
Traditional titles existed before the European Powers colonised Africa in the late 19th century. Cameroon traditional societies were an epitome of every other African society that upheld these titles. In the Nso fondom, Traditional Authorities awarded titles because they realized that it was easy to administer the population with designated individuals charged with the duty of bringing together people to carry out development in the fondom. The acquisition of such titles thus became a sign of honour and prestige to those on whom they were conferred, even though the titles were only awarded to those who distinguished themselves in society either by their achievement or by belonging to a particular lineage. These titles ranged from Kibai, Shuufaay, Faay, Sheey, Yaa, Mfoome etc. During the post-colonial period, the Nso fondom witnessed a proliferation of title holders in the society particularly those of the Sheey class. The desire to uncover the driving force behind this increase prompted this research. Using information from oral and written sources and applying a qualitative and quantitative research methodology, we came up with the findings that the excitement of title award ran and has continued to run in the blood of many people who saw in it an opportunity not only to contribute to the traditional administration of the people and the society as a whole, but also to be noticed. The outcome of this was that title donors disregarded the status quo which required the title to be awarded pursuant to the initial traditional value fervently upheld by the ancestors of the Fondom. Therefore, in order to revive the traditional value of the title, title donors should adhere to the old tradition of award that laid emphasis on maturity and integrity as well as the readiness to act as custodians of the customs and traditions of the Fondom.