Marginalized Identities

Reading comprehension is the process of bringing out and making meaning through interaction and involvement with written language and it plays an integral part in the education of individuals, especially young children. Without the ability to read properly, opportunities as the ability to interpret examination questions and even to comprehend what the questions require for an answer will inevitably be lost. However,
a few learners are unable to use reading as a tool for learning, getting new information, ideas, attitudes, and values. Even after they have been taught, it is quite unfortunate that many students are unable to read efficiently at higher class levels making many researchers to attributes these problems to different number of factors such as the ability of students to visually see the text that is being read, lack of reading materials, low or no
attitude to reading, lack of moral support for the parents.
Therefore, this study sought to determine the relationship among students’ psychological factors and parental involvement on students’ achievement in reading comprehension in junior secondary Schools.
The study used a survey research type of ex-post facto design; five hundred (500) students were drawn through a simple random sampling technique from two local government areas in Akure (Akure South and Akure North) in Ondo State. Three instruments were used to gather information in this study. These are: Psycho-Emotional
Factors Questionnaire (PEFQ, r = 0.89); Parental Involvement Questionnaire (PIQ, r = 0.91); English Language Reading Comprehension Test (ELRCT, r = 0.78). Three research questions were raised and answered in this study. The data obtained were analysed using Pearson Product-Moment Correlation and Multiple regression analysis at a 0.05 level of significance.
Relationship exists between self-esteem and achievement of student in reading comprehension (r = 0.25, P < 0.05). Also, the findings revealed that self-concept was significantly related to students’ achievement in reading comprehension (r = 0.34, p <0.05). Furthermore, the findings showed that attitude was significantly related to students’ achievement of student in reading comprehension (r = 0.22, p < 0.05).  Similarly, the findings showed that communication with the child was significantly
related to students’ achievement in reading comprehension (r = -0.18, p < 0.05). Besides the findings, all the variables jointly explained 14% of the variance observed in students’ achievement in essay writing. Furthermore, the results show that components of independent variables considered significantly contributed to the prediction of students’ achievement in reading comprehension. These are, self-concept (β = 0.16, t = 4.33, p < 0.05),  and provision of opportunity to learn (β = 0.10, t = 1.8, p < 0.05). It was recommended that parents should at all times maintain a positive and rich communication channel between themselves and their child/ward. Likewise, Schools should set up reading clubs where reading activities take place weekly and make it open to all students.

This session aims to be a hub for discussing the significance of economic role in landscapes often considered marginal, such as wetlands, highlands, and other environmentally challenging areas, through the use of historical and archaeological perspectives on the longue durée. While traditionally perceived as peripheral due to their remoteness, limited accessibility or unequal resources distribution, these landscapes are increasingly recognised as dynamic economic spaces shaped by local communities and embedded within larger territorial systems.
We therefore welcome in this session papers applying a wide range of methods—including archaeological survey and excavation, historical and environmental analysis, archaeometry, and computational modelling— aiming to investigate how these landscapes were used, structured, and valued economically.

Particular attention will be given to the interplay between environmental features and social organisation, and the roles played by both local agents and external powers in the economic integration of these territories.

The session deliberately sets no specific chronological or geographical boundaries, seeking instead to foster dialogue across different regions and periods. By encouraging comparison between diverse case studies, we seek to identify recurring patterns, evaluate the variability of economic strategies in so-called marginal contexts, and reflect on the most effective methodologies for their investigation.

Magang merupakan salah satu bentuk kegiatan akademik yang bertujuan untuk menghubungkan antara teori yang diperoleh di bangku perkuliahan dengan praktik nyata di lapangan. Magang yang dilakukan oleh mahasiswa tidak hanya dapat memberikan manfaat kepada mahasiswa yang mengikuti proram magang, tetapi dengan kegiatan magang juga perusahaan bisa mendapat banyak manfaat, salah satunya bisa meningkatkan citra perusahaan di mata orang banyak. sesuai dengan Permendikbudristek Nomor 63 Tahun 2024 tentang penyelenggaraan magang mahasiswa. Magang Mahasiswa adalah salah satu bentuk pembelajaran bagi mahasiswa pada perguruan tinggi yang dilaksanakan untuk memberikan pengalaman praktik dan kontekstual di dunia usaha, dunia industri, dan dunia kerja dalam jangka waktu tertentu untuk memenuhi capaian pembelajaran lulusan sesuai kurikulum yang ditetapkan dan/atau memperkaya kompetensi utama.

This paper presents an interview-based case study exploring how migration, colonial legacies, and digital media shape racial and ethnic identity in a globalized context. Drawing on the personal experiences of Saumya Chowdhary, who grew up in India, relocated to Dubai, and later moved to the United States, the study examines the challenges of negotiating belonging across diverse cultural environments. The analysis engages with concepts such as whiteness, racialization, colonialism, polymedia, and scalable sociality to understand how identity is constructed and contested. Particular attention is given to the role of social media in reinforcing and transforming cultural norms, gender expectations, and notions of authenticity. Saumya's narrative reveals the tension between homeland and diaspora identities and highlights how historical injustices and contemporary digital practices intersect to shape individual and collective identities.

Erfahrungsbericht über das Leben als Ausländer im Land des Lächelns

Als ich zum ersten Mal thailändischen Boden betrat, wusste ich wenig über das Leben, das mich hier erwarten würde. Ich war einfach "der Farang"-der Ausländer, der Fremde. Ein Begriff, der in Thailand neutral, manchmal freundlich, gelegentlich aber auch distanziert verwendet wird. Was bedeutete es, ein Farang in diesem Land zu sein? Ich sollte es bald herausfinden. Zwischen Exotik und Alltag Zunächst fühlte sich alles an wie ein nie endender Urlaub: Straßen voller Garküchen, der Duft von Pad Thai und frisch gegrilltem Fleisch, Tempel mit goldenen Buddha-Statuen, der Klang fremder Musik und das Lächeln der Menschen. Doch schnell wurde mir klar: Wer hier leben will, muss mehr tun als nur Staunen. Ich lernte, dass Freundlichkeit nicht immer gleich Verständnis bedeutet. Die thailändische Kultur legt großen Wert auf Harmonie und Gesichtsverlust-direkte Kritik oder offene Konfrontation gelten oft als unhöflich. Für einen Europäer mit direkter Kommunikationsweise nicht immer leicht. Sprachbarrieren und Missverständnisse Ohne Thai-Kenntnisse ist man in vielen Situationen aufgeschmissen. Zwar sprechen viele Thailänder*innen in touristischen Gebieten etwas Englisch, aber für den Alltag-beim Arzt, bei der Behörde oder auf dem Markt-hilft nur eins: lernen. Ich begann also, Thai zu lernen. Langsam. Und mit vielen Missverständnissen. Einmal bestellte ich in einem Restaurant "ped mak" (sehr scharf) und verbrachte den Rest des Abends mit Tränen in den Augen und einem brennenden Mund. Ein anderes Mal sagte ich aus Versehen "maa" (Hund), als ich eigentlich "Mutter" sagen wollte ("mae"). Die Kellnerin lachte herzlich-zum Glück. Die andere Seite der Medaille Als Farang wird man oft mit einer Mischung aus Neugier, Respekt, aber auch Stereotypen konfrontiert. Viele Einheimische gehen davon aus, dass man reich ist-selbst wenn das nicht der Fall ist. In einigen Fällen führt das zu höheren Preisen, in anderen zu einer gewissen Erwartungshaltung. Manche Farangs tragen auch selbst zu einem negativen Image bei-durch respektloses Verhalten, mangelndes Interesse an der Kultur oder durch Klischees, wie sie in bestimmten Touristengegenden leider Realität sind. Ankommen bedeutet Respekt Das Leben als Farang in Thailand kann wundervoll sein-wenn man bereit ist, sich anzupassen. Wer die Sprache lernt, die kulturellen Eigenheiten respektiert und mit einem offenen, aber demütigen Herzen kommt, wird oft mit echter Herzlichkeit empfangen.

Alda Merini, one of Italy's most celebrated poets, transforms her personal experiences with mental illness, suffering, and marginalization into a profound poetic philosophy. Her work explores themes of pain, creativity, and freedom, presenting suffering as a source of strength and self-understanding rather than something to be concealed or avoided. Through her exploration of madness, Merini reclaims it as a form of liberation, especially for women confined by societal norms. Her poetry empowers women to embrace vulnerability, emotional authenticity, and nonconformity, offering a redefinition of femininity that celebrates complexity and creativity. By turning anguish into a force of poetic creation, Merini invites readers into a journey of transcendence, resilience, and spiritual growth. Her work stands as a powerful voice for those on society's margins, offering both a philosophical and spiritual path toward self-empowerment and renewal.

Often, when United States citizens think of "militants," they tend to think of Blacks. This image of Black militancy is indelibly etched in the U.S. psyche as a result of, but not limited to, the public condemnations of Whites by Malcolm X, the urban rebellions of the mid-to late 1960s, the Black Panthers' 1967 armed protest at the California statehouse, the raised, clenched fists of Tommie Smith and John Carlos at the 1968 Olympic games in Mexico City, and the militant student takeover of the administration building at Cornell University in 1969. For some, the sixties were a tumultuous yet exhilarating period in American history-an era both full of hope and excruciating pain. The decade began with the U.S. presidential election of John F. Kennedy, a Democrat, over Richard M. Nixon, a Republican. In his inauguration speech, Kennedy challenged America's youth when he exclaimed, "Ask not what your country can do for you, but what you can do for your country." Some answered the call by enlisting in the U.S. armed forces; others joined the Peace Corps; while some entered into electoral politics. Some of those who considered themselves nonconformists formed and/or joined organizations aimed at making America more democratic, pressuring the U.S. to live up to the ideals expressed in the country's most sacrosanct documents-the U.S. Constitution, the Bill of Rights, and the Declaration of Independence. In Kennedy's words, the 1960s represented a new frontier, a new generation of leadership. By the end of the decade, dissident groups had sprouted up all across the country. One of these groups, which for many has become the face of Black militancy, is the Black Panther Party (BPP). Another equally important, though less ballyhooed, organization was the Young Lords. The American Indian Movement (AIM), probably the least well-known among younger academics and laypeople alike and perhaps the least heralded of the three groups, was nonetheless a key actor in the struggle for minority rights during the late 1960s through the 1970s. In this article, we offer a comparative analysis of these three groups, arguably the most preeminent organizations of their respective racial/ethnic groups. Although it is tempting to provide numerous comparisons among these organizations, we will not run the risk of depriving readers of a quality analysis. This article will be limited to three primary and four interesting but ancillary questions. The primary questions are: (1) What kinds of internal problems/issues did these groups encounter and how were they addressed? ( ) To what degree were women involved, and what were their contributions? (3) What methods did the groups employ to gain notoriety? Additionally, we will address a few periphery questions, such as: (4) How were they received by their respective communities? (5) What type of reaction did each group elicit from local, state, and federal law enforcement? ( ) What conditions and issues were these groups interested in addressing? (7) What were the socio-economic demographics of their memberships? The Founding of the Panthers, AIM, and Young Lords All of the organizations were founded in the latter part of the decade, which was referred to by some as arguably the most volatile period of twentieth-century America-the Black Panther Party in 1966, the Young Lords Organization in 1968, and the American Indian Movement in 1968. According to the Civil Disorder Clearing House, in 1967 alone there were 233 uprisings in 168 cities, with 18,000 arrests, 3,400 persons injured, and 82 killed. The most violent insurrections took place in Newark and Detroit in 1967, but the most violent year was 1968. Joe Feagin and Harlan Hahn note that in the single month after Dr. Martin Luther King, Jr., was assassinated on April 4, 1968, no less than 202 disorders occurred in 172 cities, resulting in 27,000 arrests, 3,500 persons injured, and 43 killed . Four days later, Black Panther Bobby Hutton was killed in Oakland, and in June 1968, Democratic presidential hopeful Robert F. Kennedy was murdered. These acts of violence and urban revolts mirrored the United States' deep entrenchment in the Vietnam War and heightened the extant discord between elitists and historically disenfranchised groups. Therefore, it was not inconsequential that the BPP, the Young Lords, and AIM were founded in major cities-Oakland, Chicago, and Minneapolis, respectively. The daily grind of having to deal with rising unemployment, substandard housing, poor education, residential segregation, and police brutality gave rise to an increasingly hardened and less deferential activist when compared to some leaders who emerged in the small towns of the South during the Civil Rights Movement.

The Southwest State of Somalia’s inaugural Peace and Culture Week, held in September 2025, served as a transformative event promoting peace, cultural identity, and social development. The week featured a blend of cultural performances, educational exhibitions, and initiatives focused on preserving the Maay language and fostering peacebuilding. Highlighting contributions from various sectors, the event aimed to unite the Somali people in their pursuit of a peaceful, prosperous future. This initiative has set a model for other regions, encouraging them to adopt similar peace-focused celebrations and deepen national unity.

It was a warm evening on 11 September 2025 when the opening ceremony of the Week of Peace and Culture was opened in Baidoa, the interim capital of the South West State of Somalia. The air buzzed with anticipation, as people from all walks of Somalia and the regions of the Southwest state gathered in a spirit of unity and hope. The event kicked off with President Abdiaziz Hassan Laftagareen taking the stage, welcoming not just the people in the Southwest but all Somalis to witness a week dedicated to peace, reconciliation, dialogue, and cultural celebration. Among the crowd were some notable figures, including Hassan Moallim. the Minister of Constitution and Justice from the Federal Government, who had come to represent the central government's commitment to supporting federal member states' s peace initiatives. Parliamentarians and council ministers from the national Federal State and South West State added their voices, ensuring that the event was as much about governance and policy as it was about peace, culture and community. The evening was filled with beautiful songs and poetry-art forms that have long been the heart of Somali tradition. Each word spoken, every note sung, was a call for peace, unity, and reconciliation. The language of the evening was Maay Somali, the dialect of the South West State, grounding the celebration in the local culture and making it all the more meaningful to those in attendance. This wasn't just a ceremony-it was a reminder that peace is a shared responsibility, a vision that requires all of us, from the grassroots to the government, to come together. It was a week that promised more than just speeches and celebrations. It was the start of something much bigger: a collective commitment to a future built on peace, trust, understanding, and unity. As I was honored to be part of this moment, I realized that the Week of Peace and Culture was not only about addressing past wounds but about celebrating the resilience of a community determined to move forward. The energy in the air was transmittable, and as the week unfolded, I could feel the seeds of a more peaceful and united Somalia being sown.

Dalit literature has emerged as a powerful and necessary discipline and counter discourse to dominant literary, theological, and cultural traditions that have long excluded, misrepresented, or silenced the voices of Dalit communities. Rooted in the lived experiences of caste-based discrimination, economic exploitation, and systemic marginalization, Dalit literature speaks with raw authenticity and critical urgency. It is not merely a reflection of suffering but an active tool of resistance, reclamation of identity, and envisioning of justice. This paper explores what is Dalit Literature, emergence of Dalit Literature, Dalit aesthetics, sources for Dalit literature, other sources like dalit theology, Bible and Ambedkar’s contributions and their task for critical study of Dalit liberative hermeneutics.

Rooted in the cosmology, performance, and kinship systems of the Igbo people, oral tradition serves as a living archive through which history is not merely remembered but ritually enacted, spatially grounded, and socially authorized. Far from being anecdotal or supplementary, these oral forms, shrines, genealogies, naming practices, and women’s institutions like the Umuada function as legitimate modes of historical production and communal governance. Drawing on oral interviews with elders, shrine custodians, and women in Nnewi, Owerri, and Umuahia, this study illuminated how Igbo oral practices transmit memory, adjudicate disputes, and assert identity across generations. Framed within decolonial and feminist epistemologies, and informed by the works of Jan Vansina, Ifi Amadiume, Walter Mignolo, and Boaventura de Sousa Santos, the paper challenges Eurocentric historiographical hierarchies that equate writing with truth and orality with absence. It foregrounded the embodied, gendered, and spiritual dimensions of Igbo memory, particularly as preserved in women’s dirges, shrine performances, and genealogical recitations. The analysis further reflects on the disruptive impact of colonialism and Christianity, which sought to displace oral systems through textual domination, while tracing how communities resisted through concealment, adaptation, and ritual resilience. Igbo oral tradition emerged not as a vanishing relic of the past, but as a dynamic, ethical, and intellectually rigorous framework for historical knowing one that demands a rethinking of what constitutes evidence, authority, and archive in African historiography.

The article explores the visionary contributions of Rajashri Shahu Maharaj of Kolhapur toward social justice, inclusivity, and equal opportunity. It highlights his pioneering role in implementing 50% reservation in 1902 for marginalized communities, providing free education and hostel facilities, and ensuring access to public resources. The study draws on primary and secondary data to compare the effectiveness of Shahu Maharaj’s policies with the present system of social justice in India. It emphasizes his efforts to abolish untouchability, promote equal opportunities in employment and education, and ensure representation in local governance. The findings reveal that Shahu Maharaj’s policies remain relevant, as social injustice and unequal access continue to persist in contemporary India.

Elaborado por um grupo de amigos apreciadores de poesia e das artes como um todo, o Sarau da Gruta existe desde julho de 2013 e foi inaugurado na região da zona oeste de São Paulo. O termo Gruta, vale destacar, possui pelo menos quatro referências: a primeira decorre do espaço físico onde ocorreu o primeiro sarau que, à meia-luz, remetia a um cenário que era similar ao de uma
pequena caverna; a segunda acepção toma emprestada a referência ao filme “A Sociedade dos Poetas Mortos”, do diretor Peter Weir, no qual uma gruta no meio da mata é tomada por um grupo de
estudantes de uma escola tradicional, servindo de refúgio para a celebração da poesia e da arte em geral; uma terceira referência – que se aplica como metáfora conceitual, mística e espiritual –, refere-se à alegoria da caverna de Platão, como possibilidade de se alcançar um estado elevado de consciência e de autoconhecimento capaz de libertar o homem das correntes da ignorância, levando, por fim, a uma quarta acepção, de significado político: a Gruta
como lugar de sociabilidade em que as pessoas procuram um aconchego em torno do fogo das artes. Em suma, a poesia e a arte como formas de cura ou artifício para afastar a alienação em massa
da vida moderna.

This study examines the evolution and practice of kingship in Ogidi community, Idemili North Local Government Area of Anambra State, between 1904 and 1960. It traces the historical origins of the Ogidi people, their settlement patterns, and the transformation of traditional governance under colonial influence. Prior to British intervention, leadership in Ogidi revolved around communal structures such as titled elders, deities, age grades, and masquerade institutions. With the introduction of indirect rule in the early twentieth century, the colonial administration appointed warrant chiefs, culminating in the recognition of Walter Amobi as the first Igwe of Ogidi in 1904. The study highlights how kingship in Ogidi developed from indigenous systems into a centralized monarchical institution influenced by colonial policies and later reinforced by constitutional reforms. Using oral interviews, archival sources, and secondary literature, the research provides insights into the political, cultural, and social significance of kingship in Ogidi, as well as the challenges associated with succession and legitimacy. The study concludes that the kingship institution has become deeply embedded in the community’s identity, bridging pre-colonial traditions with colonial and post-colonial structures of authority.

pathos no pensamento ocidental, defendendo que os estados passionais podem funcionar como operadores indiscretos que desconstroem as fixações identitárias, e alterar nossa relação com a diferença e delinear uma estilística da existência. Luiz Felipe Zago, em seu artigo Conhecimento em tempos de ódio: a pesquisa não fascista e a pesquisa impertinente com gênero e sexualidade, reforça o engajamento democrático, não fascista das pesquisas com gênero e sexualidade nas Ciências Humanas e Sociais, apontando elementos da obra de Michel Foucault e de Judith Butler. O percurso metodológico de uma pesquisa documental realizada em 32 livros das áreas da medicina, psicologia e educação, publicados no Brasil, entre as décadas de 1920 a 1970, sobre como médicos, psicólogos e educadores se posicionavam acerca do tema da homossexualidade, tendo como aporte analítico a teoria queer, é apresentado por Jackson Ronie Sá-Silva, Edla Eggert, no artigo A construção de uma pedagogia dos manuais médicos: um olhar queer sobre os discursos médicos da homossexualidade no século XX. A imagem do corpo entre a dignidade, a subalternização e a violência é o artigo no qual Thiago Fernando Sant' Anna e Welson Barbosa Santos, subsidiados por Michel Foucault e a Teoria Queer, discutem o corpo reinventado pelas tecnologias da violência e como efeito dos dispositivos de subalternidade, utilizando, para tanto, imagem feita em montagem digital e narrativas jornalísticas. Em Possibilidades de conexão: Michel Foucault, relações de gênero e estudos queer, Fábio Henrique parte da pesquisa "Travestilidade e ditadura civil-militar. Violências, repressão e censura no Rio de Janeiro", para explorar possíveis conexões entre algumas proposições de Michel Foucault, estudos de gênero e os estudos queer. Ao desafiarem nossas suposições naturalizadas sobre sexo, gênero, sexualidade e a produção de politicas de identidades normatizadoras intrínsecas às construções binárias, o pensamento foucaultiano e os estudos queer criaram novas ferramentas teórico-políticas de subversão crítica dos "regimes de verdade" estabelecidos. Michel Foucault e a teoria queer 27 As resistências residem na desconstrução e desnaturalização da "normalidade"; na crítica à interpretação das diferenças como "anormalidade" e na possibilidade de uma estética da existência das vidas abjetas, que escapem às estratégias de colonialidade ocidental e possibilitem a subversão de processos de sexualização. A potência de tais reflexões ainda se encontra na possibilidade de crítica à heterossexualidade como norma e como regime político, que produz compulsivamente homens e mulheres definidos a partir dos seus sexos biológicos. Tal operação fundante das desigualdades entre os sujeitos, que exclui homossexuais, lésbicas, travestis e transexuais não apenas da produção do conhecimento, mas da própria condição de humanos, é o alvo do pensamento pirotécnico foucaultiano e queer, sempre dispostos a abalar as invenções que as normas cobrem de verdades inquestionáveis.

This study examines the intersection between food apartheid and alternative healing practices, specifically Dr. Sebi's African Bio-Mineral Balance approach, in addressing Black racial trauma within African diasporic communities. Through an Africana phenomenological lens, this research explores how systemic food inequities and holistic wellness practices shape the lived experiences of Black individuals navigating racialized health disparities. The study analyzes the historical development of Dr. Sebi's healing methodology, the contributions of his first wife Maa Bowman, celebrity endorsements, and the broader implications of food apartheid on Black communities. Findings reveal that alternative healing practices serve as both nutritional interventions and acts of cultural resistance, offering pathways to reclaim agency, restore ancestral connections, and address the embodied effects of racial trauma. This research contributes to understanding how African-centered healing modalities function as counter-narratives to medical racism while providing practical frameworks for community wellness and trauma recovery.

Original Research Article Rooted in the cosmology, performance, and kinship systems of the Igbo people, oral tradition serves as a living archive through which history is not merely remembered but ritually enacted, spatially grounded, and socially authorized. Far from being anecdotal or supplementary, these oral forms, shrines, genealogies, naming practices, and women's institutions like the Umuada function as legitimate modes of historical production and communal governance. Drawing on oral interviews with elders, shrine custodians, and women in Nnewi, Owerri, and Umuahia, this study illuminated how Igbo oral practices transmit memory, adjudicate disputes, and assert identity across generations. Framed within decolonial and feminist epistemologies, and informed by the works of Jan Vansina, Ifi Amadiume, Walter Mignolo, and Boaventura de Sousa Santos, the paper challenges Eurocentric historiographical hierarchies that equate writing with truth and orality with absence. It foregrounded the embodied, gendered, and spiritual dimensions of Igbo memory, particularly as preserved in women's dirges, shrine performances, and genealogical recitations. The analysis further reflects on the disruptive impact of colonialism and Christianity, which sought to displace oral systems through textual domination, while tracing how communities resisted through concealment, adaptation, and ritual resilience. Igbo oral tradition emerged not as a vanishing relic of the past, but as a dynamic, ethical, and intellectually rigorous framework for historical knowing one that demands a rethinking of what constitutes evidence, authority, and archive in African historiography.

In February 2017, a poem titled "Muddici" ('Plaintiff ') by Hargeysa-based poet Weedhsame went viral on social media. The poem accused members of Somaliland's government of corruption and quickly elicited a series of supporting and opposing responses. Together, these poems formed a debate "chain" (silsilad) that became known as Miimley ('in M'). Beginning from the premise that forms of popular art both reflect and inform processes of sociopolitical change, this paper explores the poetic and political "future(s)" charted by the content and form of Miimley. Placing Miimley in the longue durée of Somali poetic debate, I specifically consider how the future is implicitly and explicitly evoked in the content of poets' verse, and how the participatory dynamics of the unfolding of Miimley index and foment emergent forms of democratic engagement. I ultimately suggest that the futures invoked in Miimley balance respect for "tradition"-especially Islam and poetry-with a desire for more just and inclusive politics.

In the corridors of time, history is never silent-it whispers, it screams, and it is contested in both shadow and light. Writing the past is not merely the recording of events; it is a battle for identity, a struggle over memory, and a fight for the soul of a nation. Some stories shine like torches, celebrated and immortalized, while others are buried in silence by hands that fear the truths they carry. To hold the pen of history is, at its core, to wield a sword: determining who is remembered as a hero and who is condemned as a traitor,

Entre 1902 y 1913, José Ingenieros dirige una revista que difunde una vasta masa de informes y análisis provenientes del medio policial, de hospitales, de consultorios médicos y del ámbito jurídico. Varios de los casos se vuelven célebres a nivel nacional, por la espectacularidad del delito o por los debates en torno al diagnóstico psiquiátrico. La revista edita conferencias, ensayos y literatura sobre la “mala vida” o los cuadros psicopatológicos, forjando una vasta galería de “patologías” modernas que incluyen desde perversiones sexuales y casos de histeria hasta formas de la religiosidad popular. A través de la revista Archivos de psiquiatría y criminología Ingenieros logra consolidar una primera red latinoamericana de autores e ideas, ligados a la psiquiatría y la criminología positivistas, con centro en Buenos Aires. El estudio preliminar y la antología que ahora presentamos muestran tanto las regularidades compartidas por una hegemonía discursiva como la especificidad irreductible de una publicación muy sesgada por la impronta teórica de su director.

This qualitative study investigates the intertwined challenges faced by minority sanitary workers in Pakistan, focusing on the Sargodha region. The research delves into the dual struggle encompassing occupational health hazards and social stigma experienced by these workers. Conducting in-depth interviews with 20 participants from diverse minority backgrounds and genders, this research uncovers multifaceted issues prevalent among these essential workers. Results of the study highlighted the precarious working conditions marked by the absence of adequate protective gear during waste disposal tasks, exposing them to toxic chemicals, infectious waste, and noxious fumes. Respiratory issues, including persistent coughing and chest discomfort, were prevalent due to prolonged exposure to pollutants. Additionally, injuries sustained during waste collection activities posed immediate health risks, compounded by the lack of proper safety measures. The study also uncovered the pervasive social stigma and discrimination faced by these workers, stemming from their occupation and minority status, leading to devaluation, societal exclusion, and marginalization. The findings underscore the urgent need for improved safety protocols, access to protective equipment, and enhanced working conditions to address occupational hazards. Furthermore, the study emphasizes the importance of social advocacy and policy interventions to mitigate societal stigmatization and discrimination against these essential yet vulnerable workers.

Shahu Maharaj is recognized as one of the most significant and prominent modern social Activists due to his numerous contributions to the fields of women's education, dams, canals, healthcare, education, and farmer reform. Since his work was useful during British control, society is still affected by his accomplishments and efforts. Shahu Maharaj was a visionary who delved deeply into societal issues and aggressively searched for solutions. Because of his bold ideas, his involvement in the struggle for independence, and his efforts to rebuild India, he has been nicknamed the architect of modern India. In a same spirit, Shahu Maharaj's notable accomplishments position him as a contemporary social activist.

The paper approaches Anita Nair's Ladies Coupe from a feminist point of view to foregrounding women's stereotyping in a male-dominated society regardless of age, religion, and place. It analyses various facets of oppression in the novel due to patriarchy. Ladies Coupe by Anita Nair narrates the story of six women's oppression through the protagonist Akhila, a forty-fiveyear-old spinster, who serves as a string to weave the stories of the other five women, who encounter her in the lady's compartment of the train to Kanyakumari. The paper deals with various aspects of stereotyping in the novel Ladies Coupe. Patriarchal stereotypes reinforce and justify patriarchy, the unequal social system that favors men over women due to their gender. The article shows how the six women suffer at the hands of men in society due to their gender. Every woman has a unique story to share with the rest of the women in the compartment.

Freshwater ichthyofauna play a vital role in biodiversity, nutrition, and rural livelihoods in tribaldominated regions of eastern India. The present study documents fish diversity and market dynamics across Santhal Pargana, Jharkhand, with emphasis on the Mayurakshi and Basloi river systems and linkages with the Ganga River at Saheb Ganj. Using market surveys, GPS-tagged site observations, and vendor interviews, eight fish taxa belonging to five families were recorded from Ramgarh Bazaar, Karudih Hatia, Dumka Hatia, and adjoining rivers during August 2025. Species were classified into exotic aquaculture fishes (Pangasius, Roopchand, Golden carp), Indian major carp (Rohu), small indigenous species (SIS) (Poti, Maria, Jhal), and indigenous catfish (Magur). Market prices varied widely: exotic fishes were cheaper (₹140-160/kg), SIS fetched premium rates (₹200-250/kg), while carps and Magur were intermediate (₹150-180/kg). Results indicate an ecological-economic duality: bulk fish supply is dependent on aquaculture imports from Andhra Pradesh and West Bengal, while riverine SIS continue to sustain cultural diets but are threatened by juvenile overharvest and habitat stress. The findings highlight the need for integrated conservation strategies, regulation of juvenile harvests, and promotion of SIS aquaculture to strengthen biodiversity and nutrition in Santhal Pargana.

The Shia Hazara Community in Pakistan has faced prolonged violence, torture, discrimination, and harassment, which peaked notably from 1999 to 2015. Today, though the frequency of violent incidents has decreased, the Shia Hazara community continues to endure persistent threats, discrimination, and harassment, including sporadic targeted killings. This survey-based investigation draws upon 117 Hazara community members residing in two central localities (Hazara Town and Mariabad) of Quetta, Balochistan, to understand socioeconomic discrimination and pervasive insecurity, the intricate interplay of ethnicity and religion, and additional influential factors that contribute to sustained persecution. In this investigation, besides descriptive statistics and visualization, authors utilize robust statistical techniques encompassing Chi-Squared tests for independence, testing independence for ordinal variables, counts, and rates. This study unearths compelling evidence revealing the profound extent of discrimination endured by the Hazara community in the public domain and the tenacious resistance strategies they harness to combat their subjugation  .

À medida que aceleramos em direção a uma série de horizontes futuros incertos e potencialmente devastadores, agravados pela atual crise da democracia, exploro a hipótese de que um retorno à tragédia grega possa tanto apontar outras leituras sobre o caos, além de apenas sucumbirmos a ele, quanto alimentar a imaginação sobre como representamos hoje a democracia. Esta reflexão faz parte de uma pesquisa mais ampla sobre os modos como a tragédia pode ser um operador teórico para uma abordagem crítica das obras em foco, lembrando que tanto a democracia quanto a tragédia surgiram na mesma época e local. Assim, neste artigo, proponho um diálogo com o romance Via Ápia (2022) de Geovani Martins e com algumas obras e estratégias do artista carioca Maxwell Alexandre, autor do díptico Trem (Alexandre, 2018), que ilustra a capa do livro, a partir da noção de conflituosidade trabalhada pelo professor e crítico literário ganense Ato Quayson em Tragedy and postcolonial literature (2021). A proximidade das palavras perrengue e tragédia no romance de Martins incentiva, por sua vez, a especulação sobre o perrengue trágico como uma possível variação da conflituosidade no livro de Martins, que ecoaria também na obra de Alexandre.

Frankfurter Allgemeine Sonntagszeitung, 19.7.2025 // Cristina Rivera Garza erzählt in ihrem neuen Buch „Lilianas unvergänglicher Sommer“ vom Mord an ihrer Schwester, die im Jahr 1990 im Alter von zwanzig Jahren von ihrem Ex-Freund umgebracht wurde. Die mexikanische Autorin rekonstruiert Lilianas Leben, die Einzelheiten ihres Todes und schreibt auch von ihren eigenen Versuchen, Gerechtigkeit für ihre Schwester zu finden. Es ist ein sehr persönliches Buch. Und doch beginnt es mit einem fast journalistischen Bericht – über Cristina Rivera Garzas Reise durch die Straßen und das Justizsystem von Mexiko-Stadt, auf der Suche nach den Unterlagen über den Mord an Liliana.
Warum wollten Sie die Geschichte, die Sie erzählen, so beginnen?

In meinem Buch ist die Stadt nicht nur der Kontext, sondern eine lebendige Kraft. Es schien mir wichtig, dass Mexiko-Stadt, wo meine Schwester lebte und getötet wurde, von Anfang an präsent ist: eine Stadt voll von wunderbaren Dingen, aber auch von machistischer Gewalt. Und in dieser Stadt gibt es eine weitere wichtige Figur des Buches: die mexikanische Bürokratie. Einer der Gründe, warum Frauenmorde in Mexiko und in der ganzen Welt in erschreckender Zahl vorkommen, ist die Straf losigkeit. Und Straf losigkeit ist ein Versagen der bürokratischen Systeme. Das wissen leider alle Familien, die Frauen verloren haben, nur zu gut: Die Langsamkeit der Gerichtsverfahren, die Gleichgültigkeit der Richter, das wiederholte Anfordern von Dokumenten, das Betteln, um ernst genommen zu werden – es ist ein wesentlicher Teil der Erfahrung derjenigen, die Gerechtigkeit für ihre ermordeten Frauen suchen.

Ihr Buch zitiert aus offiziellen Dokumenten wie aus Gesprächen mit Freunden Lilianas, mit Verwandten und Journalisten. Auch Notizen und Briefe von Liliana selbst geben Sie wörtlich wieder. So begleiten die ­Leser Ihre Schwester auf ihrer Reise von dem Moment an, als sie sich als Teenager in einen Jungen aus ihrem Dorf verliebt, bis zu dem Zeitpunkt, als sie Jahre später versucht, sich von diesem Mann zu befreien – was ihr nicht gelingt. Warum haben Sie sich entschieden, Lilianas Texte zu verwenden?

Im Laufe der Jahre hatte ich mehrmals versucht, ein Buch über Liliana zu schreiben. Immer wieder war das ein absoluter Fehlschlag gewesen. Da gab es etwas, das an diesen ersten Texten nicht klappte: Sie waren Fiktion. Für mich war es eine riesige Herausforderung, meine Schwester als Figur darzustellen, ihre Stimme wiederzugeben. Vor einigen Jahren sprach ich mit unseren Eltern über die Möglichkeit, den Fall Liliana wieder aufzurollen. Dazu brauchten wir Informationen: Daten, die Namen ihrer Freunde, Adressen und so weiter. Mit dieser Idee im Hinterkopf schöpfte ich Kraft, die Kartons zu öffnen, in denen wir Lilianas Dinge nach ihrer Ermordung aufbewahrt hatten. Sie waren mehr als dreißig Jahre lang unangetastet geblieben. Ich suchte nach einem Adressbuch und wusste nicht, dass ich jede Menge Briefe, Notizen, Zeichnungen, Gegenstände von Liliana finden würde. Als ich das alles sah, wurde mir klar: Da war die Stimme meiner Schwester. Ich brauchte sie nicht nachzubilden, ich musste ihr nur zuhören; ich konnte ein Buch schreiben, das ein Akt des Zuhörens ist. Deshalb habe ich oft gesagt, dass ich kein Buch über meine Schwester, sondern ein Buch mit meiner Schwester geschrieben habe. [...]

This paper explores the quest for meaningful existence among characters portrayed in Kiran Desai’s novel The Inheritance of Loss in light of post-independence socio-cultural and political upheavals. Following India’s independence, new aspirations were awakened among its people, particularly among the marginalized sections, who were historically silenced and suppressed. However, their dreams were often thwarted by entrenched bureaucratic systems and the lingering legacies of colonial power. The novel offers a cross-section of society, revealing the psychological, emotional, and ideological struggles of individuals navigating tradition, modernity, and global change. Characters who lack resilience and openness succumb to neurosis, disillusionment, and alienation. In contrast, those who embrace change, reflect critically, and reach out to others discover self-assertion and emotional harmony. Through such portrayals, Desai presents a nuanced view of survival, resistance, and the formation of new social identities in a changing India.

Les Belles Lettres peuvent s'enorgueillir d'avoir fait traduire un monument de l'anthropologie historique, digne de figurer au patrimoine de la culture antique. En 1983, à l'âge béni de 33 ans, Robert Parker publie à Oxford un ouvrage en granit, Miasma, « souillure ». Le titre claque comme un pavillon noir, mais il est bien loin de dire la luxuriante diversité du contenu. Quelques décennies plus tard, on doit constater, avec les mots immortels du poète Mallarmé, que ce calme bloc est toujours ici-bas, chu d'un travail obscur et d'une intelligence hors pair, viatique pour les jeunes chercheurs en manque aigu de modèles. Parmi les recensions qui parurent à l'époque, on retiendra celles, détaillées et approfondies, de Frederick E. Brenk et de Christian Jacob 1 . Traduire Miasma a été une entreprise ardue. C'est que Robert Parker, exigeant envers lui-même, l'est aussi envers son lecteur. La pensée est subtile et nuancée, jamais dogmatique ni définitive : on avance au scalpel, non pas à la hache, et sobrement, au risque pour le lecteur

Background: The context of this study is based on a belief by the researcher in that entrepreneurship is an appropriate and crucial mechanism that can drive economic the success of entrepreneurs in obtaining investor funding is one of the best ways in which entrepreneurial activity can be promoted.

Aim: The study aimed to develop a model that can be utilsed by South African SMME entrepreneurs to evaluate their investor readiness in order to increase their eligibility for investor funding and potential success in establishing or even running business ventures.

Setting: The study took place in South Africa amongst South African SMME
entrepreneurs.

Methods: By means of data collected from South African SMME entepreneurs through an online survey questionnaire and a literature review carried out pertaining to factors that influence the funding of entrepreneurial ventures in South Africa.

Results: Lack of information on the investor decision making process and supportive mechanisms around how entrepreneurs can obtain investor funding stunt the increase of entrepreneurial activity.

Conclusion: A model was developed that can assist South African SMMEs with preparing for investor readiness.

Surveys continue to be the most common research tool in American politics. Yet, there are normative, ontological, and conceptual concerns that render these techniques incomplete, especially when deployed in the study of marginalized people. This article argues that survey research is limited mainly in the study of race, gender, sexuality, and class because it fails to capture the intricacies of political life. Furthermore, the general exclusion of marginalized voices in survey research represents a major concern for the veracity of our findings. In response, I suggest three recommendations to help political scientists extend survey methods and tell more comprehensive stories about the political experiences and attitudes of marginalized people. I contend that political science departments must make qualitative methods required training for graduate students; political scientists must engage in feminist methodologies in building their research agendas; and researchers studying marginalized people must engage in multimethodological research approaches that provide context and detail about the lived experiences of vulnerable people.

La Teología de la Liberación tiene unos orígenes un tanto complejos. Asimismo,
una vez que nos adentramos en el estudio detallado de esto, surgen más
problemáticos como la multitud de Teologías de la Liberación y la definición de lo
que entendemos de esto. Con todo, ya pesar de las críticas tan feroces que se han
vertido sobre ella, hay una serie de aportes que la Teología de la Liberación ha
hecho en diferentes ámbitos y no solo en el ámbito teológico o religioso. Sin
embargo, son muchos sus detractores. Muchas de sus críticas están bien
fundamentales y otras son bastante cuestionables. Una teología en la cual es muy
difícil permanecer indiferente y que, parece ser que solo hay dos opciones; un favor
o en contra. No obstante, esto no es del todo así, sino que se puede y se debe llegar
a una posición más equilibrada si verdaderamente buscamos la justicia, la verdad
y la coherencia bíblica.

Several studies argue that disabled people are trapped between being only desired in spite of impairment/disability or, alternatively, precisely because of it. In the latter case, disabled bodies are fetishized by 'devotees'. The aims of this paper are (1) to theoretically examine how desire for impaired and disabled bodies and specifically devoteeism are conceptually constructed at the intersection of ableism and heterosexism and (2) to empirically explore how amputees experience and conceptualize their bodies as objects of sexual desire, the role of consent and how this relates to (or resists) the devotee narrative. To do that, we draw on a qualitative interview-based study on the differences between six heterosexual men and women with amputations. The findings are divided into three themes: (1) Consent as a rhetorical device that condones devoteeism in an abstract way that does not necessarily problematize the undesirability of disability. (2) The intersection between gender and dis/ability regarding gendered understandings of 'the devotee'. (3) Cripping desire and gender roles beyond devoteeism. In conclusion, devoteeism can be understood as a codification of desire that is simultaneously a product of ableism and heterosexism, and individuals with impairments 'crip' these oppressive systems by expanding desire beyond devoteeism.

Banu Mushtaq’s Heart Lamp (2025), a collection of twelve short stories translated from Kannada by Deepa Bhasthi, offers a profound exploration of Muslim women’s lives in Karnataka, India. This research paper investigates silence as a strategic form of resistance, analysing how Mushtaq’s female characters employ it to challenge patriarchal, religious, and socio-economic oppression. Utilising a feminist framework, including Judith Butler’s performativity, Chandra Talpade Mohanty’s postcolonial insights, and Gayatri Spivak’s subaltern theory, the study employs qualitative methods—close textual analysis and thematic coding—to interpret the narratives. Findings reveal that silence is a deliberate act of defiance, enabling women to assert agency, preserve dignity, and foster intergenerational resilience. The paper situates Heart Lamp within the ‘Kannada Bandaya’ movement, highlighting its contribution to feminist literature. By redefining silence as empowerment, Mushtaq challenges stereotypes of Muslim women, offering a nuanced critique of gendered power dynamics. This study underscores the transformative potential of silence in marginalised communities, advocating for its recognition in global feminist discourse and regional literary traditions.

Percy Bysshe Shelley (1792-1822)has used and created myths in his poems.Mythmaking
involves attributing human qualities to the nature and natural elements. Shelley’s powerful
imagination has attributed nature and natural elements with human qualities. At the sametime he
does not distort scientific truths about nature. The nature keeps its own features intact. There lies
the excellency of poetic creation of P.B.Shelley. Incidentally his poems can be justified
poetically, mythologically,scientifically and naturally.This article focuses on the works of
Shelley’s imagination to create myths out of nature and natural elements in his poems like The
Cloud, To the Skylark, Ode to the West Wind, To the Moon

Anita Nair is an Indian English author and the leading essayist of this century. She is an innovative craftsman with immense capability and a prominent presence in the academic scene. In her works, Anita Nair, for the most part centers around the genuine human condition on earth. Anita Nair's books show a striking profundity in her portrayal, and the central purpose of her books is simply the encounter between the completion of duties and family responsibilities of the people. Ladies Coupe exhibits the life of six women all caught in the precariousness of custom and social request. Ladies Coupe is an affirmation of the free presence of ladies as well as the autonomy of its perusers to draw answers for female issues and to clear a superior future for ladies. This narrative illustrates trauma and sufferings of six women who are confined by sociocultural norms-Akhila, Janaki, Margaret Shanty, Sheela, Prabha Devi, and Marikolanthu-having different backgrounds and different ways of living yet they suffer in one or another way because of patriarchy and how they all managed to heal from it and turn their sufferings into a source of personal empowerment. This research paper explores the trauma and subjugation faced by different characters using a feminist lens and the ways in which societal norms and expectations shaped their identities. It analyzes the confinement of the women to their traditional roles and their attitude towards the suffering that helped them make the meaningful changes.

This study explores the transformative intersection between global labour norms and local governance innovations by interrogating the application of the International Labour Organization's (ILO) Decent Work framework within India's Mahatma Gandhi National Rural Employment Guarantee Scheme (MGNREGS). Focusing on the tribal districts of Wayanad, Idukki, and Palakkad in Kerala-regions marked by both ecological distinctiveness and socioeconomic vulnerability-the research critically examines how labour is redefined as a right, a resource, and a site of empowerment. Drawing on a mixed-methods approach that integrates decade-long secondary data (2014-2025), policy documents, visual analytics, and field-based narratives, the paper analyzes the systemic underrepresentation of Scheduled Tribes (STs) in MGNREGS despite constitutional entitlements. In response, Kerala's "Tribal Plus" strategy is foregrounded as a model of localised governance-featuring tribal resource facilitation, culturally contextual asset creation, and decentralized grievance redressal-which reanimates the ILO's abstract norms into meaningful rural realities. By bridging theoretical constructs with empirical insight, the study not only critiques the performative inadequacies of labour-centric policies but also offers a replicable blueprint for rights-based rural employment. It advances the discourse on labour justice, especially in postcolonial and pluralistic societies, and contributes a timely intervention in the global conversation on inclusive development, indigenous agency, and institutional accountability.

This report is based on the May-June 2024 findings of an assessment of Community Feedback Mechanisms (CFMs) implemented to collect and respond to the concerns of internally displaced persons (IDPs), populations affected by climatic events, refugees and returnees in Cabo Delgado, Nampula, Sofala, and Zambézia. The research combines quantitative and qualitative data to provide a comprehensive understanding of the knowledge, use, and perceptions of CFMs by the communities targeted for humanitarian assistance. The findings show that 75% of respondents are aware of CFMs, but distrust (36%) and fear of retaliation (24%) hinders usage. Popular feedback channels include humanitarian workers and the Emergency Response Hotline (Linha Verde 1458). Key concerns were requests for assistance (34%) and access barriers (30%). While 71% received responses, 40% were dissatisfied, mainly due to lack of transparency and unclear replies. Despite mixed experiences, 64% plan to use CFMs again, highlighting trust but a need for better communication and follow-up. To enhance the functionality of CFMs, recommendations have been formulated based on the overall research findings. These recommendations aim to increase awareness, improve communication and transparency, strengthen trust in the effectiveness of CFMs, increase accessibility for all community members, empower humanitarian workers, and promote the continuous use of these mechanisms. Implementing these improvements is crucial to ensure that CFMs fulfill their purpose of providing an effective and inclusive response to community concerns and needs. • Actions: Develop more comprehensive and ongoing awareness campaigns, based on the preferred and trusted communication channels of the different groups in the community (women, children, older persons, youth, men, etc.) to ensure that all community members are aware of CFMs and their right to

Marital stress and domestic violence is prevalent in every society around the world. It has become a major concern during the Covid-19 pandemic. Governments have resorted to lockdown measures in order to contain the pandemic. The pandemic has made the weaker and more vulnerable people in a household more exposed to abusive partners. Social isolation and home confinement have detrimental effects on one's mental and physical well-being. Women have been shown to be at a very high risk from violence during The Covid-19 pandemic. The research paper aims to understand the factors which compel women to stay in abusive and stressful marriages and the ways in which they can be empowered to lead their life with dignity and self-respect. The cultural contexts of most societies force women to stay in abusive marriages as the woman is often portrayed as the symbol of unity in families. Understanding the cultural bindings of women trapped in abusive households during the COVID-19 pandemic is a very crucial aspect as this can help in understanding the fear and apprehensions of women trapped in destructive marriages. This can be a key factor which can make it easier for support groups while providing counselling and other kinds of support to women trapped in abusive marriages. The paper also discusses the impact of abusive relationships on children and how it negatively shapes their personality and their emotional well-being. Elizabeth Sarah George is interested in helping victims of marital violence and stress. Her broader areas of research interest include mental health, well-being and marital relationship in professionals. She has done her Msc.in Clinical Psychology and an M.Phil. in Psychology. She is currently pursuing her Doctoral degree in Psychology from Christ University, Bangalore. She is also interested in mindfulness -based therapeutic practices.

This study examines the deep-rooted socio-cultural practices of institutional prostitution, which is one of the factors contributing to sex trafficking in Central India. There are some states where women and girls are vulnerable to trafficking. The Honorable Supreme Court of India became aware of the issue and directed the National Crime Records Bureau (NCRB) to make a special report on the missing women and children. According to the NCRB report, Madhya Pradesh (M.P.) state ranks first in child trafficking and third in women&#39;s trafficking. The study discusses traditional prostitution practices among some communities in the state, such as Banchhada, Bedia, and Kanjar. They have long been involved in institutional prostitution and sex trafficking. These communities depend on prostitution proceeds from their sisters and daughters to survive. So, they prepare them to become prostitutes right from the beginning of their lives. Communities justify their practices as the traditions an...

In this article, the author interrogates the question-"Am I a scholar?"-by examining how colonial legacies and the standardized colonial concept of clock time shape who is deemed a scholar within universities and colleges across the Global North and South. While existing studies offer valuable insights into the struggles of marginalized scholars in specific national contexts, they often overlook the transnational temporal dimensions of academic labor and the decolonial implications of these time structures. Drawing on personal experiences and decolonial theory, the author explores how colonial histories of clock time intersect with the geopolitics of knowledge, particularly in relation to marginalized scholars and institutions. It expands the conversation beyond psychological and social dynamics to address the broader transnational temporal forces shaping academic recognition. A key focus is the critical role of care as a scholarly practice, emphasizing radical self-care and collective wellbeing as pathways for healing and transformation. The article concludes by urging readers to reimagine a more inclusive academic environment challenging dominant temporal paradigms and honoring diverse ways of knowing and being.