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The study explores the nexus between Ibu-Ubu boyhood initiation and the conservation of cultural heritage in Afikpo, Southeast Nigeria. The study is motivated by the rarity of such cultural conservation through initiation rites in an age of Christian-inspired culture terrorism against Igbo traditional religion, arts and relics.

The study adopted cultural anthropological research method. The boyhood initiation rite was studied through participant observation of the initiation between September and November 2017. As a cultural anthropological study, oral evidence was derived from the men who had undergone the rite. Through the oral evidence, interpretations were given to the material culture, monuments and heritage that have been conserved through Ibu-Ubu initiation rite.

The study discovered that amid the deluge of Christian-motivated culture terrorism and erosion of Igbo cultural arts, relics and heritage, the people of Afikpo have preserved most of their tangible and intangible heritage through the Ibu-Ubu boyhood initiation rites.

This study will assist in the reinvigoration of campaigns on environmental and heritage conservation in Igboland. It is sufficient to posit that Igboland is ridden with myriads of environmental and cultural terrorism, perpetrated by some Christian fanatics. The study reveals the relevance of the boyhood initiation rites in ensuring the preservation and conservation of Igbo cultural heritage in a century marked with fanatical Christian evangelism, culture-terrorism and destruction of both tangible and intangible heritages, which the Christians have labelled evil, barbaric and fetish.

The purpose of the perspective article is to review relevant literature on family business and ethnic fashion and establish links across identity (defined as culture, tradition, heritage and status) and fashion (color, design, pattern and fabric/texture) and internationalization (foreign market entry), and develop a conceptual model using the identity theory and qualitative method.

This is a qualitative study by design. We used a systematic research and ethnographic method for this study. Specifically, the author used the participant observation aspect of ethnography to collect information and images relating to ethnic fashion. Ethnography is a well-established methodology widely used in social sciences research, including fashion.

The study's conceptual model proposes that (1) ethnic fashion mediates the identity-internationalization relationship, (2) knowledge transfer moderates the identity-ethnic fashion relationship and (3) family business size moderates the ethnic fashion-internationalization relationship. It is also revealed that a person's status can be judged by their dress and fashion in under two minutes.

This study is limited to the African continent, though it has 54 countries with a current population of about 1.5 billion people, which is expected to be roughly 2.5 billion by 2050.

Implications of the study for the entrepreneurs and family businesses are that they should realize the opportunities presented by ethnic African fashion and tap into the most crucial key to success—local design, color, fabric and patterns associated with meaning and messages. Cross-cultural collaborations and digital innovations can help the internationalization of African fashion while preserving local heritage and identity. Another implication is that quality and consistency in branding are equally essential to be on par with intentional luxury brands.

The social implication of the study is that culture and fashion are correlated and influence designers' creations, reflecting and conveying identity, status and societal values. Fashion allows people to express their identity, individuality and values. The proper fashion and outfit can boost mood, self-esteem and confidence, resulting in healthy social interaction and mental health. Fashion can also raise social issues (e.g. inclusiveness, diversity and gender by featuring various models and designs) and environmental issues (e.g. sustainable practices local and ethical production).

The paper synthesizes ethnic fashion in the context of family businesses in Africa, highlights specific examples of ethnic fashion of African people with the potential for internationalization and proposes future fashion perspectives for family businesses. It adds value in that it focuses on fashion family businesses in the African continent.

The paper aims to elaborate on the potential for regeneration of Bagamoyo (Tanzania) through adaptive reuse of its heritage sites. The town was the most important harbour for ivory and slaves of the East-African mainland during the 19th and early 20th century and the colonial capital of German East-Africa between 1885 and 1890. Today, it has 85,000 inhabitants who mainly live in informal settlements while stone town closer to the coast is largely abandoned with its historical buildings in a poor state of conservation.

The first part of the paper describes the history and heritage of the old stone town Bagamoyo, and how it impacts its identity. Additionally, it summarises the critical reception of the town's role in the application to UNESCO World Heritage for “The Central Slave and Ivory Trade Route”. This, in order to consider the reuse of its heritage sites more as part of a layered regeneration process than of a singular narrative for preservation. The second part presents research-by-design proposals investigating the economic, social and cultural potentialities of three spatial layers: the main street, the coastal strip and the shoreline.

The identity and therefore also urban regeneration of post-colonial towns such as Bagamoyo is the result of a complex combination of different narratives rather than of a singular one.

Bagamoyo's heritage has been studied as a driver for international tourism linked to slavery but without successful implementation. This study proposes an alternative perspective by investigating its potential for urban regeneration in line with local needs. Developed in the context of a master studio of architectural design, it presents an innovative didactic approach. Moreover, the methodology of research-by-design can be inspirational for other historical towns.

The main objective of this research is to interrogate the cultural and historical significance of deities in Igbo land, using the Ogwugwu Mmiri deity in Okija as a case study. The study presents evidence that the Ogwugwu Mmiri in Okija has helped preserve the Igbo cultural heritage and traditional values, norms and precepts, which counters the narrative that Christianity undermined these aspects of Igbo society in the past.

The research on the Ogwugwu Mmiri deity in Okija centered its discussion on the Okija community in the present-day Anambra State, Southeastern Nigeria. The research relied on qualitative methodology through the participant observation method. Primary and secondary sources of data were used to interpret the study area. The researchers visited the research site and maintained the Covid-19 protocol during the interview sessions.

The study reveals that Africans practiced religion prior to the arrival of missionaries and challenges the prevailing notion that colonial religions erased the indigenous beliefs of the Igbo people. By examining the worship of the Ogwugwu Mmiri deity, the research observes that the community has embraced a dual religious system, where both Christian and traditional worshipers revere the deity. However, the study concludes that the deity's existence in Okija was not impacted by the government's invasion in 2004.

The traditions, beliefs, customs and norms of a society reflect past events and guide daily interactions with the environment. This is exemplified by the historical discourse surrounding the Ogwugwu Mmiri deity in the Okija community, where the deity's activities align with Christian beliefs and norms. The research demonstrates how young people and indigenous inhabitants protect and preserve their cultural heritage and traditions from external influences.

The purpose of this study is to investigate the use of positive autoethnography for the consequences of conversion therapy. Life after conversion therapy is, for many, a life-changing episode, especially when combined with disfellowship. In recent years, positive autoethnography has grown substantially. The work of Tedeschi and Calhoun (2004), from the school of positive psychology, focuses on posttraumatic growth following a traumatic event or series of events.

Qualitative approach of positive autoethnography.

This innovative case study highlights personal struggles with grief, depression and suicidal ideation. In addition, the time elapsed has enabled a process to juggle with alternative ideas moving forward in salvaging a form of identity.

Treatment as usual psychological therapies (TAUPT) provide many unhelpful triggers due to the same jargon used in both conversion therapy and TAUPT. Away from TAUPT, this writing exercise may help as a stand-alone post-conversion recovery process.

The post-conversion recovery process will offer much-needed help with only a few face-to-face meetings to aid the posttraumatic growth writing exercise.

The suicide rates for sexual minority conversion therapy victims are eight times higher than those of other sexual minority groups and isolation levels. A single point of entry pathway for conversion therapy survivors is needed.

To the best of the author’s knowledge, the first of its kind to apply positive autoethnography using the model as a framework to understand the post-conversion therapy experience, looks for growth in five areas: relating to others, new possibilities, personal strength, spiritual change and appreciation of life.

This paper analyses children's experiences of school or family visits to Hare Krishna eco-farms in Europe. The article evaluates the extent to which these encounters enable retention and recollection of memories and, consequently, trigger change towards more sustainable behaviour.

Participatory research, qualitative observations and theories of childhood memory are used to explore the nature of children's environmental encounters on Hare Krishna eco-tours.

Findings reveal that Krishna eco-tours offer a conducive environment for cerebral registering and future reminiscing through the following components: experiential learning of sustainable practices which are radically different to mainstream alternatives, sensory experiences, nature play and entertainment and freedom from everyday constraints.

The emerging literature on children's eco-tourism has largely focussed on market-related aspects and farmers' needs. In contrast, the authors’ conceptual framework, based on contemporary research in childhood memories, offers a tool to evaluate the impacts of eco-tourism from a more holistic perspective.

This paper argues that cultures with the same climate have similar handicrafts as they have similar cultivation and identical raw materials. This study focuses on how mountainous, coastal and hot regions partaking in similar crafts and cultural heritage use palm leaves and analyses the resulting handicrafts' similarities.

A review of mapping these samples establishes this similarity in the traditional industries of some civilizations' cultural heritage from countries sharing similar climates.

The handwoven crafts using palm leaves were significant patrimonial artifacts in different societies' and communities' cultural heritage. Our studies revealed that climate plays an active role in influencing all aspects of humanity’s life. It affects the construction methods and style, agriculture and lifestyles.

Traditional handwoven palm leaf product models, especially plates and baskets, are studied from South America, Africa, Gulf Countries and Asia.

Additionally, this paper focuses on preserving these treasures as an essential part of interior elements as accessories for most inhabitants of these areas.

Cultural heritage also embraces intangible aspects such as skills passed down through generations within a particular society. The tangible and intangible elements complement each other and contribute to an overall legacy.

Cultural heritage reflects a society’s way of life carried down through the years across lands, items, customs and aesthetic concepts. People are the gatekeepers of society, as they preserve their way of life for future generations to emulate. Tangible artistic and cultural heritage comprises artifacts. It comprises all human evidence and expressions, such as traditional handicrafts, pictures, documents, books and manuscripts.

As the foundation for understanding the dynamics of the construction sector's corruption, this study examines building contractors' experiences of the stifling of moral, communal and cultural values in the name of modern social and religious principles.

This study's objective was accomplished in two phases. First, a theoretical model was constructed. The theory is then tested using structural equation modeling in the second section. The theory suggests that, based on social norm and institutional theories, social disquietude and religious manipulation influence the interaction and types of corruption in the Nigerian construction sector. From this theory, it was deduced that social malaise (hypothesis 1) and religious manipulations (hypothesis 2) mediate the processes and forms of corruption in the construction sector. To validate the hypotheses, a structural equation model (SEM) was developed and tested.

Native intelligence, new values, social quests and poverty are the social malaises that are profoundly responsible for corruption manifestations in the construction industry. The findings confirmed that construction stakeholders are heavily influenced financially and spiritually by religious organizations. Construction stakeholders engage in corrupt activities as a result of the ravenousness and self-interest bestowed on them by religious manipulation and the significant contribution of social malaise. The study admits that social engineering is required to integrate local wisdom and values into Nigerian society in order to mitigate the negative consequences of social unrest and religious manipulations.

This study has contributed to a branch of the literature on corruption in the construction industry that aims to identify the hidden factors that drive the sector's corruption dynamics. It has shown how many different problems in society and religious beliefs can make building contractors more likely to be dishonest. In order to improve project delivery, this study emphasized the importance of investigating the relationship between religious affiliations, religious doctrines and domination and religious competition on corruption in the construction industry.

Following the findings of this study, the majority of construction stakeholders place their trust in unmerited favor, “spirit money,” prosperity gospels and the payment of offerings and “seed money” to win contracts. This implies that construction stakeholders will most likely be deceptive in their dealings, increasing the quantity of certified work, increasing variation claims and engaging in collusion. This is because their faith in inconceivable favors and the exchange of offerings for blessings would lead them to perceive fraudulent practices as a favor.

This study is unique in that it sought to determine whether construction stakeholders' corrupt tendencies stem from religious manipulations and complex social systems.

This research aims to investigate the influence of building design on the thermal comfort of occupants of naturally ventilated hospital (NVH) wards to identify the aspects with the most significant influence on the thermal comfort of hospital buildings during the hot-dry season in the hot-humid tropics of Southeast Nigeria.

Field measurements, physical observations and a questionnaire survey of 60 occupants of the wards of the Joint Presbyterian Hospital, Uburu in Ebonyi State, Nigeria were undertaken. The data were analysed using Humphreys' neutral temperature formula, descriptive statistics and multiple regression analysis.

The results revealed that the neutral temperature for the wards ranges from 26.2 °C to 29.9 °C, the thermal condition in the wards was not comfortable because it failed to meet the ASHRAE Standard 55 as only 65% of the occupants said the thermal condition was acceptable. The number and sizes of windows, building orientation, the presence of high-level windows and higher headroom significantly influenced the occupants' thermal comfort vote.

This research is valuable in estimating comfort temperature and identifying aspects that require attention in enhancing the capacity of NVH wards to effectively meet the thermal comfort needs of occupants in the hot-humid tropics of Southeast Nigeria and other regions that share similar climatic conditions.

To the best of the authors’ knowledge, this is the first study of this nature that provides valuable feedback for building design professionals on the performance of existing hospital buildings in meeting users' thermal comfort needs in the hot-dry season of the hot-humid tropics in Southeast Nigeria.

This paper aims to explore the interplay between methods and methodologies in the field of international relations (IR) over the 100 years of its lifetime reflecting on the relationship between the rise of new research methods and the rise of new methodologies.

This paper looks in retrospect into the field’s great debates using a historiography approach. It maps chronologically the interplay of methods and methodology throughout the stages of the development of the study of IR.

This paper argues that inspite of narratives of triumph being common in the field, the coexistence of competing research methods and methodologies is the defining feature of the field. All theories, all methods and all methodologies have undergone a process of criticism, self-criticism and change. New methodologies have not necessarily accompanied the rise of new research methods in the field.

Drawing a map of the field’s methodologies and methods reveals necessarily its dynamism and its plurality. An honest map of the field is one that highlights not only theoretical differences but also ontological, epistemological and methodological differences embedded in the field’s debates.