ABSTRACT
Neuroinflammation plays a central role in neurodegenerative diseases, with lipopolysaccharide (LPS) serving as a widely used experimental model for inducing neurotoxicity. This study investigates the modulation of nitric oxide (NO) and interleukin-6 (IL-6) in LPS-induced neurotoxicity using wistar rat models. 20 Wistar rat models weighing 150 - 180g were used and randomly assigned into four groups: Group 1 (Control), Group 2 (Low dose LPS - 0.25mg/kg), Group 3 (Medium dose LPS - 0.5mg/kg), Group 4 (High dose LPS - 1.0mg/kg). LPS was administered intraperitoneally, and neuroinflammatory markers were quantified using biochemical assays. Neurobehavioral activities (Navigation test, Object Recognition, and Barnes maze test) were recorded and analyzed using ANOVA. Results showed that NO and IL-6 levels increased in a dose- dependent manner following LPS exposure. The High-dose LPS group exhibited the highest levels of NO and IL-6, correlating with significant neuronal damage in the hippocampus. Elevated NO production suggests oxidative stress-mediated neurotoxicity, while increased IL-6 levels indicate an amplified inflammatory response contributing to synaptic dysfunction. Histopathological analysis revealed neurodegeneration, particularly in the hippocampal CA1 and CA3 regions, further supporting the role of inflammation in cognitive impairment. These findings highlight the interplay between NO and IL-6 in LPS-induced neurotoxicity and suggest that targeting these pathways could offer therapeutic potential for neuroinflammatory disorders, including Alzheimer’s disease and Parkinson’s disease. Understanding how these inflammatory mediators contribute to cognitive dysfunction may lead to novel strategies to mitigate neurodegeneration and improve cognitive outcomes in neuroinflammatory conditions.

ABSTRACT
This study explores the role of food and sporting activities in the construction of social ties among Ivorian seniors in Abidjan, where there is tension between cultural heritage, contemporary innovations and the risk of isolation. The aim is to analyse how these practices shape the relational dynamics of older people in a context of accelerated urbanisation and changes in family solidarity. Methodologically, a triangulated qualitative approach involves semi-directive interviews with senior citizens, ethnographic observations in sociable spaces (maquis, markets, sports clubs) and a discursive analysis of local public policies. The results reveal an ambivalence: while community meals and certain sporting practices (walking, dancing) strengthen social ties, the westernisation of diets and the reduction of meeting places undermine these dynamics. The discussion highlights the need to strike a balance between tradition and modernity to preserve intergenerational cohesion. In conclusion, maintaining social cohesion requires inclusive policies that integrate food and sports practices adapted to local realities.

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
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.