ABSTRACT
This article analyzes the strategies for maintaining the roles and social statuses of household heads involved in activities that are contextually perceived as precarious, in this case, laundry, shoemaking and hairdressing in Abobo (Abidjan). Indeed, statutory resilience is observed among these social groups within and outside the household despite the professional and financial disaffiliation that characterizes their social status. Based on an essentially qualitative approach of biographical obedience, it relied on life stories, direct observation and individual interviews to collect information in three neighborhoods of Abobo from a sample of 75 people. Through a thematic content analysis, the study sheds light on the mobilization of strong and weak ties as a form of resilience. To this end, it shows respectively that the mobilization of aid and services coming from family ties, in particular fund transfers and family tontines as well as neighborhood solidarity (gifts and counter-gifts of water and electricity) are strategies of statutory resilience among socially precarious heads of household.

ABSTRACT
This correlational study aimed to examine the relationship between smartphone addiction and neck disability among college students. A total of 100 participants aged 18 to 25 years were selected through convenience sampling. Outcome measure used were the Smartphone Addiction Scale–Short Version (SAS-SV) and the Neck Disability Index (NDI). Participants included both male and female smartphone users, while individuals with pre-existing musculoskeletal or neurological conditions were excluded. The SAS-SV assessed addiction-related behaviors on a 6-point scale with gender-specific cut-offs, and the NDI evaluated the degree of neck-related functional impairment. Results revealed a positive correlation between higher smartphone addiction scores and increased neck disability. The findings suggest that excessive smartphone use may contribute to neck discomfort and functional limitations, likely due to poor posture and prolonged device usage. These results underscore the need for ergonomic awareness and preventive strategies among young adults to mitigate the risk of musculoskeletal issues.

ABSTRACT
This study pursued two objectives: (1) investigating how boards in Catholic institutions navigate tensions between contractual accountability mechanisms and covenantal relationship dynamics, and (2) developing an integrated theoretical framework synthesizing organizational theory with theological traditions. The research developed the Contract-Covenant Governance Model (CCG Model) to resolve governance fragmentation in catholic and other faith-based institutions managing dual accountability to secular and religious authorities. Using qualitative thematic analysis, researchers conducted semi-structured interviews (n=28) and focus groups (n=12) with 135 participants across Catholic schools and health facilities in Uganda, representing board members, diocesan officials, and institutional staff. Analysis revealed three critical governance patterns: fragmentation where formal oversight operated separately from spiritual discernment (observed in 23 of 34 institutions studied); mission-management conflicts when regulatory requirements contradicted theological principles (25 institutions); and absence of values-based resource evaluation frameworks (29 institutions). Successful institutions integrated these elements through mission-cantered governance committees that combine technical expertise with theological reflection, and structured resource evaluation protocols assessing funding opportunities against Catholic social teaching principles. The CCG Model operationalizes five interconnected pillars—Structural Integrity (governance architecture serving mission advancement), Moral Presence (character-based leadership), Relational Representation (authentic stakeholder engagement), Mission-Aligned Resource Stewardship (values-consistent funding strategies), and Ecosystem Integration (collaborative institutional networks)—unified by Mission and Identity centrality. This framework enables simultaneous rather than sequential application of accountability mechanisms and relationshi

ABSTRACT
This paper examines how ethnic ties and political dynamics shaped the reception of Zomi refugees in the Indian states of Manipur and Mizoram following the 2021 military coup in Myanmar. Although both states share geographical proximity and cultural links with the Zomi people, their responses diverse significantly. Manipur adopted a restrictive stance, influenced by political pragmatisms and longstanding ethnic tensions between the dominant Meitei community and the Kuki-Zomi groups. In contrast, Mizoram responded with compassion, driven by ethnic solidarity and a sense of shared ancestry. Using a comparative qualitative approach based on secondary data- including media reports, and social media narratives-the study explores how local governance, identity politics, and community mobilisation affected refugee reception. The security-focused response of Manipur reveals the limitations of refugee protection in politically fragmented settings. Conversely, the inclusive response of Mizoram illustrates how cultural kinship can supersede logistical constraints to enable grassroots humanitarianism. The findings highlight that ethnic and cultural relationships can play a pivotal role in shaping humanitarian action, while political fragmentation and exclusionary narratives may hinder effective refugee management. The study contributes to the broader discourse on refugee management by highlighting the importance of local dynamics, ethnic identity, and political will in shaping responses to forced migration in ethnically diverse states.

ABSTRACT
Self-identity is difficult subject to discuss, but the author dares to investigate it by critically viewing it from a perspective of “personal identity informed by psychological and spiritual issues.” The understanding of identity is that identity is shaped by our dreams, visions and values which define our actions and doings. It embraces our very mind, influences our thinking, new information and how decisions are made, and what we consider the most for celebration. The identity denotes one’s personality traits, physical attribute, values, and belief systems. A personal identity is the unique ways that make one a unique individual (Patrick, 2019). Self-identity is the identity one has given to oneself. Personal identity is a subjective concept that changes constantly as one learns and grows (Locke, 2021), and consciousness is the key to personal identity. The author believes that personality is the psyche. The psyche embraces the thoughts, feelings, and behavior, both conscious and unconscious. According to Carl Jung, there are 3 levels of the psyche: the ego, the personal unconscious, and the collective unconscious. The author understands the psyche functions as guide to regulate and adapt one in social, physical environment. The conscious awareness grows daily through application of the four mental functions Jung described in personality theory he called thinking, feeling, sensing and intuition. There are also two attitudes that determine the orientation of the conscious mind – extraversion and introversion. The extraverted attitude orients consciousness toward the outside world while the introverted individual orient himself towards the inner world. The author realized that before change and grow, and development could take place in him, he had to be conscious of what he (self-awareness by revisiting his unconscious (reservoir) so that he could modify his behavior defined as personal, social, cultural, spiritual, troublesome, undesirable, or unacceptable. The au

ABSTRACT
The author in this research article viewed that water supports everything, endures everything, welcomes and shelters everything. God behaves in the same way, and that is why water is a sacrament of God, revealing, reminding, pointing to, sending humans back to God through sacramental symbols such as water. The symbol of water in baptism as in creation, combines the two old meaning of water as both life-giving and death-giving. Waters as a symbol is that kind of reality which in being itself known, leads humans to know something beyond itself. As symbol, water differs from simple sign because of the richness of consciousness it effects. It does not only give an understanding, it touches our imaginations, emotions, desires, love, and it triggers our decisions and our activity. Water as symbol has this power to resonate with the deeper levels of consciousness. It is in this sense then that water is a symbol of sacrament for humans. The author discussed the historical development of sacrament. The celebration of the water-sacrament liberates humans both in spirit and body. Baptism in the Christian tradition mostly has always been celebrated with a washing in water. The author looked at water from perspective of sacrament connecting humans symbolically with the creator through art work. Each painting of Meinrad Craighead images something of divine mystery, water reveals the mystery of creation, and art work links humans in theologizing. The water-sacrament of John was a rite of preparation for the age to come, the baptism inaugurated by Jesus was a rite of entry into the new age. Many people received the spirit-sacrament after the resurrection at Pentecost. After the resurrection of Jesus, the disciples received baptism with the Lord’s command. After Jesus passed through life and death that the way to the Father was opened to the rest of human race.

ABSTRACT
In 2020, an average of 6,700 newborn babies died every day globally within the first 28 days of life and majority of these deaths were preventable. Current evidence shows that a continuum of institutional and community health system initiatives will not only save the lives of neonates but also prevent disability. This study modelled the predictive effect of institutionalizing community health system on reducing neonatal deaths. The study used an embedded sequential mixed methods design (QUAN (qual)), utilizing a two-arm parallel groups cluster randomized controlled trial in Mashonaland West, Zimbabwe. The intervention group participated in modified women’s and men’s participatory learning and action groups and received community health initiatives focused on training village health workers in essential newborn care and strengthening community governance. The control group received standard Ministry of Health and Child Care initiatives. Data was collected through structured questionnaires and analyzed using SPSS, Stata, and machine learning techniques, with a significance level of p < 0.05. Results indicated that the timing of neonatal death (χ² = 973, p < 0.0001), low birth weight less than 2,500g (χ² = 129.6, p < 0.0001), and women's literacy (χ² = 99.63, p < 0.0001) were significantly associated with neonatal deaths. Fully functional community governance structures were linked with a reduced likelihood of neonatal death (ARR = 0.327, 95% CI: 0.21-0.44) and Area Under the Curve (AUC) of 0.84. Predictive models achieved high accuracy rates, with random forest demonstrating exceptional results strengthening the argument that the community health system interventions influenced reducing neonatal deaths. In conclusion, prioritizing initiatives that enhance early antenatal care booking and strengthening community health systems can effectively reduce preventable neonatal deaths.