Articles de revues sur le sujet « Marwari community »

At the dawn of the 20th century, an organized struggle against the partition of Bengal significantly influenced the trajectory of Indian politics. The Swadeshi movement engendered political extremism within the realm of Indian nationalism, leading a contingent of educated Bengalis to take up arms against British rule. In these circumstances, Bengali leaders adopted the policies of 'Boycott' and 'Swadeshi' to undermine British economic interests in Bengal. This paper seeks to explore the role played by the Marwari community of Calcutta in the anti-partition movement of 1905. During that era, the Marwaris were integral to the European trading system. They procured raw materials from various parts of the country for export and served as distributors of foreign products in the local market. Marwari traders were aligned with the British in the realm of commerce. Given this context, it is natural to question how the Marwari traders of Calcutta reacted to the boycott of foreign goods. What if we were to uncover, albeit sparingly, instances of Marwaris supporting the anti-partition boycott movement in history? This paper aims to address the following questions to comprehend the involvement of Calcutta's Marwaris in the 1905 Swadeshi Movement. Firstly, to what extent did the policy of boycotting foreign goods succeed within the Swadeshi movement? Secondly, what was the impact of the 'Boycott' and 'Swadeshi' policies on the Calcutta Marwaris? And thirdly, did the Calcutta Marwaris indeed participate in the Swadeshi Movement, and if so, what motivated their involvement? Most prevailing studies have dismissed the participation of the Marwari Community of Calcutta in the Swadeshi movement. This paper aims to uncover the answers to these questions and shed light on the extent of the Marwari community of Calcutta's involvement in the Swadeshi movement.

The aim of this article is to analyse the patterns of the business discourse of the Marwari community, one of the most successful business communities in India. Two specific business contexts — of the dispute situation and non-dispute situation — have been examined across the pre-colonial, the colonial and post-colonial period to gauge the Marwari responses to social, cultural and political changes in the history of India. The Marwari culture is synonymous with their business ethos. Migration, religion and family are factors that contribute to their distinct identity as a business community. Various observations made by business historians about the community have been examined through the lenses of communication and discourse to highlight the distinguishing features of the Marwari business ethos. The second part of the article examines the Marwari dispute resolution method as the secret behind the success of the Marwaris as a business community, when compared to the adversarial method of dispute resolution adopted by disputing parties at large in India. The concluding part of the paper recognizes certain ambivalences in the context of a confluence between the pre-colonial, colonial and post-colonial methods of dispute resolutions in Marwari dispute resolution contexts in the globalization era in India.

Nutritionally animal proteins are better for its superior bioavailibity, however due to the presence of high saturated fat content in food of animal origin, vegetarian diets are widely considered as healthy. But due to lack of proper information the nutritional adequacy of vegetarian diet followed by different communities is still uncertain. The Marwari is a strict ethnic vegetarian community of Indian, originated from Rajasthan, India. Due to business purpose a fraction of the Marwari community migrated to and residing at Jorhat, India. In view of lack of information on nutritional status of this particular community, a study was conducted to determine their nutrient intakes and variability in diets and dietary risk factors; weighing against similar values among Marwaries residing in Rajasthan. Total 200 samples were randomly selected and information on demographic profile, anthropometry, dietary habit and health status of the sample population were collected with the help of an interview schedule and a pre tested food frequency questionnaire. Findings were presented as percentage or mean with standard error. The food culture of the Assamese Marwari community is established within the traditional Marwari diet frame with strict vegetarianism and high fat diet, mostly contributed by clarified butter or desi ghee. However, the diet of the sample population was influenced by dissimilarity in agro climatic condition between Rajasthan and Assam. This study evaluates the dietary pattern, influence of environmental factor on traditional diet pattern due to migration and prevalence of risk factors of coronary heart and/or other non-communicable diseases among the sample population.

Food is a marker of rich heritage traditions and social identity. India is home to a diversity of regional cuisines that are strongly related to social identity, culture and local agricultural practices. One such is the Marwari ethnic group originating from arid state of Rajasthan, India and is well known for its Marwari thali (plate) cuisine. The identification of dietary patterns relevant to population sub-groups and their possible association with the manifestation of non-communicable diseases and epidemiological profiles is crucial. Hence, the study aimed to analyse the dietary pattern of age-old ethnic Marwari community in comparison to whether the traditional thali system is still prevalent or the one meal concept has replaced it. 156 participants belonging to Marwari community were selected under the study by purposive sampling. Data was collected using Google forms and food frequency questionnaire was used to assess dietary patterns of participants. Statistical analysis was done using SPSS software. It was found that traditional thali was still consumed by 55% of study population and 45% consumed one meal plate. A significant difference was found between traditional thali and one meal plate (p= 0.000) implying that traditional food intake is still prevalent in Marwari community. The results also suggested no significant association between dietary pattern and non-communicable diseases in Marwari community (p ≥ 0.05). Key words: Dietary pattern, NCDs, One meal concept, Traditional thali

The legal debate in india over the worship and glorification of sati (widow burning, previously spelled “suttee”) stands unresolved at present. After several years of controversy, the practice of worshipping sati was made illegal in 1987 after the death of a young Rajput woman named Roop Kanwar. At that time the Indian government revised the colonial legislation banning widow immolation to include sati glorification and thereby outlawed ceremonies, processions, or functions that eulogize any historical person who has committed sati. The law furthermore prohibited the creation of trusts or fundraising to preserve the memory of such persons. This legal debate over sati worship provides the context in which this essay examines the cultural politics of how Calcutta Marwaris, a wealthy business community, have been among the most vehement defenders of sati worship in the last several decades.

This article describes and explains three patterns in the entry of Indian entrepreneurs in large-scale industries in South Asia, 1850–1947. It begins with Marwari businessmen in the jute industry in Calcutta. Then I discuss the success of the Parsi community in the Bombay cotton industries, and, finally, Gujarati (mainly Hindu) industrialists in Ahmedabad. I focus on three variables that might explain the timing, degree, and social and cultural variations in the emergence of indigenous industrialists in these cities. These variables concern: first, the colonial attitude towards indigenous industrialists in this field; second, whether or not these men belonged to a (religious) middleman minority; and, finally, their social and, in particular, occupational background.

In this paper, Indian feminism with reference to Marwa’s play “Sarkari Feminism” is the focus of study. It projects the two new trends which Marwa criticizes. The first of which is the call for a lesbian relationship as a substitute for a failed one to save woman from philandering on one hand and to give the patriarchal community a lesson to equalize woman. In the second trend, Marwa brings about a theme of incest or a rape case by a family member. As a unique solution to such a case, she suggests a way in which she counters the social conventions through giving the victimized girl the right to elope and seek shelter with whoever is able to save her even if the rescuer does not belong to the same community. “Sarkari Feminism” in its varied dimensions of countering the patriarchal dominated society shows its ability to even reverse the conventional patterns if it helps to bring about a new, independent and ‘Unwomanly Woman’.

Background and context: India is leading nation as a technology provider to world's developed countries. But at the same time India is lagging behind in many aspects, like heath services in rural area as well as in semiurban areas. In the absence of proper awareness, nonavailability of basic health services unhygienic living conditions and for many such reasons ratio of death to various illness is very high compare with developed countries. Cancer is the second biggest cause in India after cardiac diseases for death. Deaths due to cancer also has a different reasons and causes. Cancer statistics in India · Estimated number of people living with the disease: around 2.5 million · Every year, new cancer patients registered: over 7 lakh · Cancer-related deaths: 5,56,400 Aim: Considering this facts Global Marwari Charitable Foundation (GMCF-INDIA) decided to run “Mission Cancer Control – India” a mission of awareness, advocacy, prevention and early detection with treatment of poor people diagnosed for cancer. Program/Policy process: The first mobile cancer detection centre was established in the year 2013, which consists facility of mammogram, biopsy, digital X-ray, digital CR, CBC machine, dental chair etc. In India rural area doesn't have basic medical facilities. Facilities for cancer detection is day dream in 75% states in urban areas also. The overcome this and to save the lives of thousands of people, GMCF has started this mission and is successfully running this since last six years. Our mobile detection centre has traveled across 22 states and organized more than 400 special cancer screening camps and screened more than 80,000 people. Outcomes: Result of this screening, detected 1285 cancer patients, who don't know about their diseases. They got timely treatment and most of these could save lives. Major issue we noticed in our mission is that common people, uneducated people still have great fear of word cancer, we organize community wise awareness lectures, to give them confidence and make them prepare for screening. Another issue of concern for nonscreening attitude is poor financial position, we met many people who even can’t afford 1 dollar for screening. What was learned: Though we run our project on 100% charitable basis. So we don't charge single penny for screening. But many still hesitate as they are afraid if found positive for cancer. They cannot afford treatment, this is very serious issue of concern. We assure them for free treatment also if they found positive in tests. During our last six years practical experience we noticed following major concerns of growing cancer deaths in India. 1. Literacy 2. Lack of awareness 3. Daily contact with pesticides and fertilizers for labor, particularly women labor working in farms 4. Poor financial condition 5. Lack of facilities for screening as well as for treatment. 6. Expensive treatment

Abstract Even though all state documents in Marwar in the second half of the eighteenth century were issued in Rajasthani, Persian-language documents continued to have an active legal life and were debated, discussed and judged through Rajasthani-language petitions and orders. A close reading of one such dispute highlights tensions over the authority of community versus documents, how new forms of state record-keeping affected the legal use of documents, and how the Rajput king’s practice of customary law led both to the interpolation of shariʿa principles into that law when applied to Muslims and to the restriction of the qazi’s jurisdiction.

Omah Dongeng Marwah, a library community and school equivalency organizer, distinguishes itself from typical school equivalency institutions, which are often seen as mere diploma publishers. Through storytelling, book discussions, and nurturing students' talents, ODM offers an innovative outlook on literacy practices. This research explores the profound impact of ODM's immersive storytelling along with diverse literacy practices to give alternative understandings of school equivalency. Using qualitative research, I investigated why and how Omah Dongeng Marwah Kudus challenges the stigma associated with school equivalency through storytelling and literacy practices. Critical Discourse Analysis was employed to understand the social dimensions influencing ODM's implementation of these practices, challenging the dominant discourse in similar institutions. The findings of this research demonstrate that the utilization of storytelling and literacy practices at Omah Dongeng Marwah stems from the social and educational conditions in Indonesia, where the behind-the-scenes aspects of theoretical discoveries are often neglected. The effects observed include increased expressiveness among students, enhanced motivation for learning, and the exploration of their talents and interests. Furthermore, through their literacy practices, Omah Dongeng Marwah presents an alternative understanding of school equivalency, asserting that with the flexibility of curriculum development, educational institutions should prioritize meeting the individual needs of students.

The implications of the 9/11 incident affected the whole region, but unfortunately, Pakistan was at the most. Due to the NATO forces attacks, most militants migrated to Federally Administered Tribal Areas (FATA) for the sake of refuge, which caused the growth of militancy and extremism in Pakistan. To cope with terrorism and stop the advancement of this evil, the government decided to launch operation Zarb-e-Azb as a last vengeance in North Waziristan Agency to evacuate citizens and then extinguish militants. Resultantly, around about 1 million IDP’s displaced to the adjacent areas, i.e., Bannu, Lakki Marwat, Karak etc., in the mid of June 2014. This research article focuses on IDPs hosted in Lakki Marwat and their socio-economic impact on the host community. The research is descriptive-exploratory based on a mixed study approach; data used in this research were collected from both primary & secondary sources. The people of the host community argue that IDPs create a number of socio-economic problems like a rise in prices, compromised quality of goods, shortage of houses, occupation of schools, increase in crime rate, security problems etc.

AbstractThis article addresses the early formation of Sunni “orthodoxy” through the prisms of historical memory and collective identity rather than those of theology, law, and formal political power.2 It does so by exploring the socio-political context in which the phrase luzūm al-jamāʿa3 (adhering to the community) was deployed during the late Umayyad/Marwanid (64/684–132/750) and early Abbasid (132/750–333/945) periods, primarily among the networks of hadith transmitters who circulated the idea during that period. The results of this analysis reveal that ideas central to Sunni conceptions of community first developed in Umayyad patronage structures and networks, before being adopted by the so-called “proto-Sunni” elite.

AbstractCentred on the ‘devotion to the ineffable divine’ (nirguṇ bhakti), the sectarian community known as the Dādū Panth (lit. ‘Dādū's path) had a class of sant-intellectuals who conceived their tradition on high literary and philosophical grounds. Succeeding on the local level, but aspiring to imperial ties, the intellectuals of the Dādū Panth not only built their community identity in relation to the Mughal-Rajput imperial milieu but also to the overlapping ideals of emerging sulh-i kull (universal peace) and Vedānta paradigms. Such expertise on the part of the Dādū Panthīs made their ties with the Marwar royal polity strong and long-lasting, as demonstrated in their hagiographical accounts which are corroborated by land grants by the kingdom. Later in the eighteenth and nineteenth centuries, when the imperial order was waning, the Dādū Panthīs expanded their networks in the Rajput courts of not only Rajasthan, but also Gujarat and Madhya Pradesh. The sants of the bhakti movement(s) are normally thought to have had a lower-caste base—and thus a subaltern voice—but the example of the Dādū Panth presented in this article demonstrates that sants’ social base was broad and that the interrelation of sant-bhakti with the courtly order was strong; sant-bhakti therefore needs to be rethought in the study of bhakti traditions.

The Raika pastoralists of Rajasthan have a large network of traditional healer and make use a large variety of indigenous plants, minerals and animal products to cure their diseased animals. Therefore, the present study was designed to document and appraise ethno-veterinary practices followed by the Raika pastoral community to treat common health ailments of sheep and goat like diarrhea, bloat, jaundice and fever. The study was carried out at purposively selected Marwar region of Rajasthan and a total 120 Raika pastoralists were interviewed from the six villages of Pali and Jodhpur district on an open-ended interview schedule to document the ethno-veterinary practices. For participatory assessment of the identified ethno-veterinary practices, Quantification of Indigenous Knowledge (QuIK) was applied. The Raikas were using total 15 ethno-veterinary practices to cure four common health ailments. Use of alum and jaggery was found most effective to treat diarrhea, whereas, they used only alum to treat fever. They also used mixture of turmeric, acidic butter, tea and black salt to manage bloat in their animal most effectively. To cure Jaundice of animal, they perceived use of mixture of lemon, baking soda and pepper was more effective ethno-veterinary practice. Hence, pharmacodynamics of these ethno-veterinary practices may be studied before further replication and use.

This study was aimed to comparatively analyse the political thoughts of Al-Mawardi and Ibn Rushd, and their possible implications in the current Pakistani political system. A qualitative method was chosen to conduct the study and they were collected from secondary sources. Besides, content analysis was used to analyse the collected data. The role of politics considered a significant part of human’s life, since time immemorial. In terms of epistemological meaning, politics has a deep relation with power. Different kind of ordinances and law documents was collected related to public law in one place by Al-Mawardi and Ibn Rushd. No society, community, city, or even any country did not prevail, without an effective constitution or government structure. The famous scholar Ibn Rushd highlighted the political injustice and failure of the secular political laws which claimed to provide and established justice in the Islamic society. Muslims have bottomless faith in the political teachings of Islam taught by Hazrat Muhammad Mustafa (PBUH), His companions to accomplish in their communities. Al-Marwardi and Ibn Rushd School of thought, was greatly focused on the teaching of Islam in the modern world. It was recommended that there is a need for the implementation of the Islamic laws and rules in the society, to meet the laws of Islam for the prosperity of the society.

This research explains the local wisdom of Malay culture regarding the plain flour pate which is a traditional Malay procession that is encountered at every ceremony carried out by the Malay community which has Islamic meaning and symbols in it. The purpose of this study was to find out the perspective of Islamic law on the plain flour pate tradition and to find out the philosophical meaning contained in the materials used in the plain flour pate tradition. This tradition also has the function of offering prayers. The method used in this research is field research where data can be obtained through interviews and documentation. This tradition also has the function of offering prayers. The method used in this research is field research where data can be obtained through interviews and documentation. The results of the study show that the plain flour patting tradition does not conflict with Islamic law, this is because the activities of the plain flour patting tradition have meaning in giving prayer and gratitude to Allah SWT. The philosophical meaning contained in the traditional material of plain flour pate which is used in all traditional ceremonies is not contrary to the teachings of the Islamic religion, this is because all the materials used have meanings that reflect Islamic values, as is the case with white rice which has the meaning of purity, turmeric rice has the meaning of marwah which is not extinct, perfume which has the meaning of the fragrance of marwah, bertih has the meaning of sharing together, henna leaves symbolize harmony and potpourri which means inner and outer purity.

The present study investigated the factors affecting rural households' livelihood diversification in southern parts of Khyber Pakhtunkhwa. Data was collected from 389 sampled respondents through a stratified random sampling technique from four Tehsils of District Bannu and Lakki Marwat. For data collection, a semi-structured questionnaire and face-to-face interview schedule method were used; descriptive statistics and a binary logistic regression model were used for analysis purposes. The study finding indicates that the majority, 72 percent of the respondents, had diversified their livelihood income sources due to climatic conditions, limited income, and large family size in the study area. The binary logistic regression result also shows the co-efficient of sampled respondents' age (.048), education (.088), family size (.168), earning members (.364), land irrigation status (2.915), and climate change (4.009) had a positive relationship with livelihood income source diversification. Finally, it is recommended that the farm size in the study area could have been bigger, resulting in more diversification due to limited resources. Therefore, it is suggested that the government should chalk out formal entrepreneurship programs for the local community to work more productively. It also needs to emphasize community-level irrigation development to increase livelihood diversification in the study area.

This study measures the Multi-Dimensional Poverty of the poverty alleviation fund intervention program districts of Nepal. This study uses quantitative only non-experimental, descriptive and exploratory study/survey design applying multi-stage Cluster Random Sampling method. At 5% margin of error and 95% confidence level sample size of 2,660 households from 14 districts (two districts from each of seven provinces) is determined as representative for the study. The study finds that Multi-Dimensional Poverty Index (MPI) for the study population is slightly higher (0.133) than that of national level (0.127) (NPC, 2018). The rational reason is that the current study was based on PAF households only or economically it is homogeneous population. People living in three different places of residence (urban (0.117) and hill (0.116) found to have better quality of life as compared to corresponding other places (Rural (0.153), Mountain (0.162) and Terai (0.138)). Despite having low human development index (NPC, 2014), provinces No.7 recorded the lowest MPI value (0.084), which is urgently needed to be investigated again. By caste/ethnicity, other categories (e.g., Marwadi, Bangali, Sikh. Jain, Panjawi among others) found lowest poverty level (0.064), followed by Brahmin/Chhetri) (0.069). The highest proportion of headcount ratio (51.5) is noticed in Province No. 2. The gravity of poverty is found high among the Muslim community (44.6). One in every four households (22.9 percent) has the likelihood of being vulnerable to poverty. Households situated in Province No.1 are more vulnerable to poor as compared to population from other provinces.

This research is based on increasing the Santri’s interest in learning Arabic language in Islamic Boarding School of Salafiyah Syafiiyah Sukorejo Situbondo. It can be seen from various dorm areas which have been designed a particular room to learn Arabic even almost every complex. However, each complex has a different learning strategy. so, the effect on learning resultwill be different. Based on perceptions from different sides, learning Arabic in syafahiyah is not as easy as learning Arabic theories “nahwu-sharraf”. Meanwhile, Islamic boarding school environment that tends to use the classic system, learn more Arabic to comprehend classic books. For this reason, it is necessary to accentuate the purpose of every learning process. In learning maharah al-kalam that was held in Salafiyah Syafi'iyah Sukorejo Situbondo boarding school, that is El-Marwah community used “ilqa strategy” to make students easier to apply vocabulary which has been memorized everyday and get more newmufrodat in every discussion process, in addition students are more confident to communicate in Arabic.

Religious radicalism has entered various sectors of life, including the realm of education. For this reason, pesantren as a center for Islamic education must take a role in efforts to prevent religious radicalism by instilling the values of religious moderation. At Shofa Marwa Islamic Boarding School, Patemon Pakusari Jember strives to instill the values of religious moderation through the Study of the Book of Hujjah Ahlussunnah Wal Jamaah. The purpose of this study is to describe 1.Learning Objectives of the Book of Hujjah Ahlussunnah Wal Jamaah, 2.Stages of Learning the Book of Hujjah Ahlussunnah Wal Jamaah 3.The values of religious moderation are realized at the Shofa Marwa Patemon Pakusari Jember Islamic Boarding School. This research uses a descriptive qualitative approach with a type of field study research. Data collection using observation, interviews, and documentation. Data analysis using models from Huberman and Saldana includes Data Collection, Data Condensation, Data Display, and Conclutions. Test the validity of the data using source triangulation and triangulation techniques. The results of this research are 1) The purpose of learning the Book of Hujjah Ahlussunnah Wal Jamaah at Shofa Marwa Pakusari Islamic Boarding School Jember is to strengthen the foundation of student faith and protect and fortify students from radical ideas, both still in pesantren and those who have become alumni, and practice values that have been understood in individual and social life. 2) Internalization of the value of religious moderation through 3 prisoners, namely: a. Value Transformation Stage, by delivering material by the sequence of themes in the book through the band organ method, namely interpreting the book in Javanese pegon and providing a detailed explanation of the material taught directly to students. b. Value transaction stage, students read books and deposit readings from books that have been interpreted and explained by educators / ustadz or commonly referred to using the sorogan method combined with the Qowaid wa Tarjamah method and problem based learning. Transinternalization, educators / ustadz do conditioning and habituation to behave by values that have been understood and practiced together. The goal is to train students to understand values by perceived conditions and actualize values in their daily community life. 3.The values of religious moderation internalized through the study of the Book of Hujjah Ahlussunnah Wal Jamaah are a.Ishlah (Open Minded) b.Muwathanah love of homeland/Nationalism/National Commitment c.Tasamuh (tolerance) d.Al-La'Unf nonviolence e.I'tiraf al-'Urf (Pride in culture) or accommodating culture.

Access to uninterrupted power is not a luxury but a basic need. Rural communities living far from the national grid, particularly those in the southern region of Pakistan’s Khyber Pakhtunkhwa province, have limited access to a reliable power supply. In order to provide sustainable electricity, small-scale off-grid renewable energy systems are increasingly used for rural electrification. These systems are commonly known as stand-alone home systems or community micro-grids. This paper proposes an off-grid solar–biogas micro-grid for rural communities in the Lakki Marwat district of Khyber Pakhtunkhwa, Pakistan. The area is mainly dependent upon income from the agricultural and livestock sectors. HOMER was used to simulate the electric power system, while RET-Screen was used to analyze the economics of the system. The optimized system’s results demonstrate that the most economically and technically possible system, which produces 515 kWh and 338.50 m3 biogas daily, is made up of a 30-kW photovoltaic system coupled with a 37-kW biomass hybrid system, a 64-kWh battery storage capacity, and a 20-kW invertor. The system will meet the cooking and power needs of 900 individuals who reside in 100 homes. In addition to household users, the system will provide fixed-priced electricity to productive buildings, and free electricity to community buildings. The system will generate 1300 kg of organic fertilizer each day, which will be sold to local farmers for 50% less than what it would cost on the open market. The proposed approach is techno-economically viable based on the payback period and internal rate of return.

Pakistan is one of two countries globally still endemic for poliovirus. While increasing immunization coverage is a concern, providing equitable access to care is also a priority, especially for conflict-affected populations. Recognizing these challenges, Naunehal, an integrated model of maternal, newborn, and child health (MNCH), immunization, and nutrition services delivered through community mobilization, mobile outreach, and private-sector engagement was implemented in conflict-affected union councils (UCs) with high poliovirus transmission, including Kharotabad 1(Quetta, Balochistan) and Bakhmal Ahmedzai (Lakki Marwat, Khyber Pakhtunkhwa). A quasi-experimental pre–post-design was used to assess the impact of the interventions implemented between April 2021 and April 2022, with a baseline and an endline survey. For each of the intervention UCs, a separate, matched-control UC was identified. At endline, the proportion of fully immunized children increased significantly from 27.5% to 51.0% in intervention UCs with a difference-in-difference (DiD) estimate of 13.6%. The proportion of zero-dose children and non-recipients of routine immunization (NR-RI) children decreased from 31.6% to 0.9% and from 31.9% to 3.4%, respectively, with a significant decrease in the latter group. Scaling up and assessing the adoption and feasibility of integrated interventions to improve immunization coverage can inform policymakers of the viability of such services in such contexts.

Introduction Great improvements in the health of newborns, children, and women in Pakistan are needed. A large body of literature has demonstrated that the majority of maternal, newborn, and child deaths are preventable with essential health strategies including immunization, nutrition interventions, and child health interventions. Despite the importance of these interventions for the health of women and children, access to services continues to be a barrier. Furthermore, demand for services also contributes to low coverage of essential health interventions. Given the emerging threat of COVID-19 coupled with already weak maternal and child health, delivering effective and feasible nutrition and immunization services to communities, and increasing demand and uptake of services is a pressing and important need. Methods and analysis This quasi-experimental study aims to improve health service delivery and increase uptake. The study included four main intervention strategies including community mobilization, mobile health teams offering MNCH and immunization services, engagement of the private sector, and testing of a comprehensive health, nutrition, growth, and immunization app, Sehat Nishani, for a period of 12 months. The target group of the project were women of reproductive age (15–49 years) and children under-five. The project was implemented in three union councils (UCs) in Pakistan including Kharotabad-1(Quetta District, Balochistan), Bhana Mari (Peshawar District, Khyber Pakhtunkhwa) and Bakhmal Ahmedzai (Lakki Marwat district, Khyber Pakhtunkhwa). Propensity score matching based on size, location, health facilities, and key health indicators of UC was conducted to identify three matched UCs. A household baseline, midline, endline and close-out assessment will be conducted for evaluating coverage of interventions as well as the knowledge, attitude, and practices of the community in the MNCH and COVID-19 context. Descriptive and inferential statistics will be used to test hypotheses. As well, a detailed cost-effectiveness analysis will be conducted to generate costing data for these interventions to effectively inform policymakers and stakeholder on feasibility of the model. Trial registration: NCT05135637.

The purpose of this study was to determine whether the parenting styles applied by both parents had followed the predetermined methods, namely in the form of approach, habituation and service (the katsayan method). Parents and families are educational institutions that have a very big influence on children's development, therefore children's education cannot be separated from their families. Because the family is the first place where children claim to be social beings in interacting with their environment and groups. This activity is a form of community service, the STAI Ma'arif Jambi Early Childhood Islamic Education study program. The implementation of this research is in the form of PKM activities which are descriptive qualitative research. And this activity as a sabjek is the child of Raudathul Athfal VINNAJA, Kasang village, Karang City Rt, 03, Kumpeh Ulu sub-district, Muaro Jambi district, teachers and parents around the school. The results of this study were taken from a drawing competition using a cutton bath (as a brush) to draw and accompanied by parents. And seminars for parents (guardians of students) as an enrichment of knowledge for parents in RA vinnaja, while Islamic parenting was held with the theme "Child development and parenting patterns during the golden age" with the implementing team, namely Vivi Yumarni. . M. Pd.I, while the speaker was Siti Marwah. S Ag. M Pd.I, and Nurul Annisa Dewantari Nasution, S.Psi M. Pd. So by carrying out this activity we hope parents can apply the katsayan method (approach, habituation, service) to their children. Keywords: Islamic parenting, child development, parenting patterns, the golden age.

This paper explains the problem between the State Policy and the Outlines of State Policy (GBHN), which also explains the differences between the 1945 Constitution before and after the amendment. After the Amendment to the 1945 Constitution has placed the principle of constitutional supremacy replacing parliamentary supremacy. But the polemic is present in the community, regarding the absence of State Policy that the state's development plan is considered inconsistent and sustainable because it is only based on the vision and mission of the presidential candidates during the campaign. While the desire to bring back the GBHN is because it considers that with the existence of the GBHN, the country's strategic development is no longer determined by the tastes and interests of the regime it self. DAFTAR PUSTAKA BukuAsshiddiqie, Jimly, Konstitusi dan Konstitusionalisme Indonesia, Jakarta: Sinar Grafika, 2014.Bo’a, Fais Yonas, UUD 1945 MPR dan Keniscayaan Amandemen: Terkait Kewenangan Konstitutif MPR dan Kebutuhan Amandemen Kelima UUD 1945, Yogyakarta: Pustaka Pelajar, 2018.Gaffar, Janedjri M., Demokrasi Konstitusional: Praktik Ketatanegaraan Indonesia Setelah UUD 1945, Jakarta: Konpress, 2012.Nazir, M., MetodePenelitian, Jakarta: Ghalia Indonesia, 2003.Nurdin, Nurliah, Komparasi Sistem Presidensial Indonesia dan Amerika Serikat Rivalitas Kekuasaan Antara Presiden dan Legislatif (2004-2009), Jakarta: MIPI, 2012.Mas, Marwan, Hukum Konstitusi dan Kelembagaan Negara, Depok: Rajagrafindo Persada, 2018.Rohaniah, Yoyoh, dan Efriza, Pengantar Ilmu Politik: Kajian Mendasar Ilmu Politik, Malang: Intranspublishing, 2016. JurnalBiro Pengkajian MPR (Eds), Penguatan Sistem Demokrasi Pancasila, Jakarta: Badan Pengkajian MPR RI, 2017.Indra J. Piliang, dan T.A. Legowo, (Eds), Disain Baru Sistem Politik Indonesia, Jakarta: Centre for Strategic and International Studies, 2006.Moch. Nurhasim, Pembangunan Nasional Bukanlah Produk Rezim, dalam Jurnal Majelis, Haluan Negara Sebagai Arah dan Sasaran Pembangunan Nasional. Edisi 02/Februari 2018. Data KualitatifHasil Wawancara, Maswadi Rauf, Ketua Tim Ahli Bidang Politik PAH I BP MPR 1999-2002, dan Dosen Ilmu Politik di Universitas Nasional (Unas), 19 Desember 2015, Jakarta.Hasil Wawancara, I Made Leo Wiratma, ahli hukum tata negara dan peneliti Forum Masyarakat Peduli Parlemen Indonesia (Formappi), tanggal 21 Desember 2015, Jakarta.Wawancara by phone, Sulardi, Dosen Hukum Tata Negara, di Universitas Muhammadiyah Malang, tanggal 31 Desember 2015.

Dear Readers,  Welcome to the seventh issue in 2023. I am very pleased to announce the journal’s continued high Scopus CiteScore of 2.7 and Web of Science Impact Factor of 1.0 for 2022, indicating another scientifically successful year. On behalf of the J.UCS team, I would like to thank all the authors for their sound research contributions, the reviewers for their very helpful suggestions for improvements, and the consortium members for their financial support. Your commitment and dedicated work have contributed significantly to the long-lasting success of our journal.  As we want to secure the financial support also for the years to come, we are looking for institutions and libraries to financially support our diamond open access journal as consortium members, who will then benefit from the research community, international visibility, and the opportunity to manage special issues and focused topics within the journal. Please think about the possibility of such financial participation of your institution, we would be very grateful for any kind of support.  In this regular issue, I am very pleased to introduce six accepted papers from seven different countries and 20 involved authors.  Ana P. Allian, Leandro F. Silva, Edson OliveiraJr and Elisa Y. Nakagawa from Brazil present VMTools-RA, a reference architecture that encompasses the knowledge and practice for developing and evolving variability tools. In a collaboration between researchers from the UK and Estonia, Vimal Dwivedi, Mubashar Iqbal, Alex Norta and Raimundas Matulevičius are focusing their research on the evaluation of a legally binding smart-contract language for blockchain applications. Monika, Seema Verma, and Pardeep Kumar from India discuss an intelligent vision-based decision-making system for the exploration of past aviation accidents and incidents, which is based on a visual query-based model capable of analyzing the major factors including flight phases, human factors, weather conditions, and faulty components in particular aircraft models. Luis Eduardo Ordoñez Palacios, Víctor Bucheli Guerrero and Hugo Ordoñez from Colombia present their research on integrating satellite imagery and meteorological data to estimate solar radiation applying and evaluating five machine learning models. In a collaboration between researchers from Palestine and Egypt, Muath Sabha, Thaer Thaher, and Marwa M. Emam apply cooperative swarm intelligence algorithms to adaptive multilevel thresholding segmentation of COVID-19 CT scan images. Geovana Ramos Sousa Silva, Genaína Nunes Rodrigues and Edna Dias Canedo from Brazil introduce their work on a modeling strategy to design and verify chatbot conversational flows via the Uppaal model checking tool.  Enjoy Reading! Cordially, Christian Gütl, Managing Editor 

Putusan Mahkamah Konstitusi dalam pengujian undang-undang terhadap Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 (UUD NRI 1945) dengan amar tidak dapat diterima atau niet ontvankelijke verklaard (NO) pada umumnya tidak memiliki pertimbangan hukum. Akan tetapi dalam perkembangannya MK memberikan pertimbangan hukum baik mengenai pokok perkara dan kedudukan hukum Pemohon. Penelitian ini hendak menjawab dua permasalahan yaitu; apa urgensi adanya pertimbangan hukum yang mengandung judicial order dalam putusan dengan amar tidak dapat diterima? Kemudian bagaimana karakteristik judicial order dalam putusan dengan amar tidak dapat diterima? Penelitian ini merupakan penelitian hukum normatif dengan metode pengumpulan data melalui studi pustaka. Penelitian ini mengelompokkan putusan yang memiliki amar NO dari tahun 2003 sampai dengan 2018 yang berjumlah 375 putusan. Dari jumlah tersebut, putusan NO yang memiliki pertimbangan hukum sebanyak 71 putusan. Penelitian ini menemukan 3 putusan yang didalam pertimbangan hukumnya terdapat judicial order yakni Putusan 105/PUU-XIV/2016, Putusan 57/PUU-XV/2017, dan Putusan 98/PUU-XVI/2018. Simpulan dari penelitian ini adalah putusan dengan amar Tidak Dapat Diterima yang memuat judicial order selalu berkaitan dengan implementasi putusan yang tidak berjalan sebagaimana mestinya. MK menegaskan kembali sifat final dan binding Putusan MK serta sifat putusan MK yang declatoir konstitutif melalui putusan a quo. Karakteristik judicial order dalam ketiga a quo adalah ketika MK memberikan peringatan konstitusional secara bertahap (gradual). Pada Putusan 105/PUU-XIV/2016 MK menegaskan bahwa pengabaian putusan MK merupakan perbuatan melawan hukum, selanjutnya pada putusan 57/PUU-XV/2017 MK tegaskan sifat putusan yang self executing dan yang paling mendasar adalah pada putusan 98/PUU-XVI/2018 yang menyatakan bahwa lembaga atau masyarakat yang tidak menjalankan putusan MK merupakan pembangkangan terhadap konstitusi. Lahirnya pertimbangan tersebut sebagai ikhtiar menegakkan supremasi konstitusi dan marwah Mahkamah Konstitusi.Decisions of the Constitutional Court in judicial review of the 1945 Constitution of the Republic of Indonesia (1945 Constitution) with an unacceptable verdict or niet ontvankelijke verklaard (NO) generally do not have legal considerations. However, in its development the Court gave legal considerations both on the subject matter and legal position of the Petitioner. This research wants to answer why is the Constitutional Court gives judgment (judicial order) to the case with the unacceptable verdict? What are the legal consequences of legal considerations in the unacceptable verdict on compliance with the Constitutional Court's decision? This research is a normative legal research with data collection method through literature study. This study grouped the decisions that had NO verdicts from 2003 to 2018 totaling 375 decisions. From all of those, NO verdicts that have legal considerations are 71. This study found 3 decisions that have judicial orders in their legal considerations namely Decision 105/PUU-XIV/2016, Decision 57/PUU-XV/2017, and Decision 98/PUU-XVI/2018. The conclusion of this research is that an unacceptable verdict that contains a judicial order is always related to the implementation of a decision that does not work as it should. The Court reaffirmed the final and binding character of the Constitutional Court's decision as well as the character of the Constitutional Court's decision which declared constitutive through a quo decision. The characteristic of judicial order in the three a quo is when the Constitutional Court gives a gradual constitutional warning. In Decision 105/PUU-XIV/2016 the Constitutional Court confirmed that the disregard for the Constitutional Court's decision was an act against the law, then in the decision 57/PUU-XV/2017 the Constitutional Court affirmed the character of the decision that was self-executing and the most basic was the decision 98/PUU-XVI/2018 which states that an institution or community that does not carry out the Constitutional Court's decision is a defiance of the constitution. The birth of these considerations is as an effort to uphold the supremacy of the constitution and the spirit of the Constitutional Court.

Each journal strives to establish a unique position for itself in academic circles, an inherently challenging endeavor, and the first volume of every scientific journal is the most arduous and challenging at the outset. After nine years of continuous efforts, the Sulaimani Dental Journal (Sulaimani Dent J) has built a reputation as an outstanding outlet for high-quality publications in the field of dentistry and dentistry-related scientific disciplines in the Kurdistan region and Iraq. Almost a decade has passed since we embarked on this endeavor, which required a group of audacious and ambitious academics and researchers from the College of Dentistry at the University of Sulaimani to establish, organize, and manage a new scientific journal dedicated exclusively to dentistry and scientific research in dentistry-related specialties, of which there were very few presents in the country and the region altogether. The journal started as a biannual publication and continued this trend until the end of 2022, when it was clear to the editorial board members that the time had come to increase the publication cycle as the number of submitted manuscripts increased due to the established reputation of the Sulaimani Dental Journal among academics in the country and even abroad. This issue (Volume 10, Issue 3) marks an important milestone: completing the tenth year of the journal and the first year to publish three issues. With the current issue included, the journal has published 203 scientific articles in 21 issues that comprise ten volumes. Our current efforts are focused on achieving recognition and indexing of the journal by the most prestigious indexing services and our future insight is to attain the highest possible metrics within the scientific community. This recognition is accompanied by the responsibility to ensure that this journal sustains its prominence and remains updated on the rapid developments in the field of dentistry. We express our gratitude to the associate editors, editorial board members, editorial staff, reviewers, and authors whose unwavering commitment and diligent effort have sustained the journal to its present stature of excellence. We had the pleasure of collaborating with Assist. Prof. Dr. Mohamad Abdullah Mahmood “Managing Editor”, Mr Miran H. Mohammed and Dr Lazyan Lateef Rauf “Editorial Office” of our esteemed journal. Their dedication and commitment to their role are truly commendable. They exhibit a strong work ethic, ensuring that all aspects of the journal are handled efficiently and effectively. Their performance in managing the editorial processes is exceptional, resulting in a seamless publication workflow. We are grateful for their hard work and valuable contributions to the success of our journal. The Associate Editors team has undoubtedly played a pivotal role in the success and publication of our scientific journal. Their diligent efforts, attention to detail, and expertise in the field have consistently elevated the quality of our publications. The team's invaluable contributions have greatly influenced our ability to disseminate groundbreaking research and advance scientific knowledge. We are immensely grateful for their dedicated support and commend them on their unwavering commitment to excellence. We extend our gratitude to the subsequent referees for their evaluative assessment of the manuscripts: Ibrahim Saeed Gatta, Faraedon Muhidden Mostafa Zardawi, Salam Al-Qaisi, Abdulsalam Rasheed Kudid Zahawi, Adham Amin Abdulrahman, Ahmed Saleh Khudhur, Ali Abdulkareem Abbas, Anas Falah Mahdi, Anwar Ahmad Amin, Ara Omer Fatah, Aram Muhemmed Hamad Shah, Arass Jalal Noori, Azhar Ghanim Ahmed, Azheen Jamil Rasheed, Balkees Taha Garib, Ban Falih Ibrahim , Bayad Jaza Mahmood, Bestoon Muhammad Faraj, Cheeman Abdulrahman Jihanbaxsh, Chenar Anwar Mohammed, Daroon Saeed Abullatif, Dena Nadhim Muhammad, Dler Ali Khursheed, Fadhil Abdullah Abdulkareem, Faeaq Muhememd Amin, Gollshang Ahmad Mohammad, Hadi Muhammad Ismail, Hawzheen Masoud Mohemmad Saeed, Jawad Mohammad Mikaeel, Jwan Fatih Abdulkareem, Kawan Salahadin Othman, Khadija Muhmmad Ahmed, Lazyan Latif Raouf, Manhal Abdulrahman Majeed, Marwah Abdulsalam Hamied, Miwan Salah Abdulrahman, Nawroz Hamarashid Nadir, Neda Mohammad Jaffer, Nzar Abdulqadir Hama Amin, Omer Mahmood Chawshli, Ranj Adil Jalal, Ranjdar Mahmood Talabani, Rawa Omer Ibrahim, Sarhang Sarwat Gul, Shaho Zyad Majeed, Shakhawan Mahmood Ali, Shanaz Mahmood Ghaphor, Shilan Naozad Dawd, Shokhan Ahmed Hussein, Shoxan Abdullah Abdulkarim, Shoxan Hama Ali Azeez, Suha Ali Hussain, Suha Nafea Abdullatif Alwsi, Suza Faraj Aziz, Tara Ali Rasheed, Tavga Mustafa Faris, Trefa Mahmood Muhammad Ali and Zanyar Mustafa Amin.

Purpose The purpose of this study is to explore the elements of the Marwari business community’s sociocultural context, which influence entrepreneurial behaviour. The entrepreneurial behaviour of the Marwari community is interrogated in the context of the wider indigenous entrepreneurship literature. Design/methodology/approach The study adopts a qualitative approach in exploring the thoughts, feelings, beliefs and effectual entrepreneurial behaviour of a sample of Marwari entrepreneurs. An exploratory, qualitative content analysis method was adopted to highlight the emerging insights into traditional entrepreneurship. Findings The study identifies unique, traditional Marwari behavioural constructs such as Sakh and Samai and the role it plays in trust-based business relationships. Overall, the study finds that although the Marwari practices and ecosystem enable a deep understanding of the entrepreneurial and business process, they do not facilitate creative innovation or entrepreneurial experimentation as seen within modern start-up incubation ecosystems. Research limitations/implications The study took a conscious decision to restrict further data collection upon saturation and used a purposeful sampling technique to increase the richness of this study rather than enlarge the sample and dilute the quality of the data. Practical implications The study identifies nuances of Marwari’s traditional practices that have come to determine their effectual tendencies that support business growth and sustainability. The study, however, finds that the restrictiveness of the Marwari ecosystem practices on fluency of doing business rather than creative innovation and thought experimentation risks the longevity of the traditional ecosystem advantage enjoyed by the Marwaris for centuries. Social implications The study broadens the understanding of the uniqueness of traditional business communities, which are comparatively marginalized in mainstream entrepreneurship research. Via this study, it is seen that the Marwari form of entrepreneurship is collectivist rather than individualist in nature, which differentiates them from their Western counterparts. This helps to explain why entrepreneurs tend to behave differently; hence, achieving a universal definition of entrepreneurship remains a challenge. Originality/value While the relationship between the sociocultural aspects of communities and their entrepreneurial behaviour is known, the role of the constituent elements of the Marwari sociocultural context and influence on business is unclear. This study takes the lead in identifying such elements of the Marwari sociocultural construct and argues how these elements can play a role in the Marwaris demonstrating tendencies of effectual behaviour.

The aim of study was to ascertain efficiency of different worm management strategies in reversion to susceptibility to anthelmintics in sheep maintained at Sheep Breeding Farm, Fatehpur (Rajasthan). An increase in efficacy of benzimidazole (BZ) from nil to 14 and 75% was observed after 6 and 8 years of withdrawal, respectively. The restricted use of imidothiazoles enhanced efficacy from 25% in 1998 to 92% in 2007. From 2010, community dilution strategies through introduction of newly purchased sheep were implemented and evaluated for their impact on reversion to susceptibility after 5 years. A marginal increase in BZ efficacy (up to 43%) was observed after introduction of new animals possessing anthelmintic resistant/susceptible worms and rotational use of anthelmintic types. A moderate rise in BZ efficacy (up to 56%) was observed on community dilution through introduction of Nali sheep possessing susceptible Haemonchus contortus and use of BZs and closantel in rotation. A significant increase in BZ efficacy (up to 88%) was noticed on community dilution through introduction of Marwari sheep possessing susceptible H. contortus and application of targeted selective treatment (TST) using closantel. The efficacy of tetramisole (TEM) increased from 25% (1998) to 92% (2007) after 8 years of withdrawal TEM which further increases to 99% (2015) after introduction of TEM susceptible H. contortus through newer sheep coupled with rotation of anthelmintic classes. The results indicated that just withdrawal of ineffective anthelmintic is not sufficient enough to cause evident reversion to susceptibility. However, community dilution coupled with TST with newer class of anthelmintic will help in reversion to susceptibility in gastrointestinal nematodes at faster rate in sheep.

The financial system has a very important role in the growth and stability of a country's economy. Increasing access to financial institutions for the public is required in order to achieve economic growth and a stable financial system. By changing an exclusive financial system into an inclusive financial system, it is hoped that people in the group in the bottom of the pyramid, most of whom are not covered by formal financial access, can use and take advantage of formal financial services. Baitul Mal wat Tamwil (BMT) and the Zakat Institution are inclusive Islamic financial institutions. The research was conducted in Kampar Regency and is a qualitative research. In Kampar District BMT Marwah and BAZNAS are sharia financial institutions that directly touch the lower class society. The formulation of the problem in this study is the efforts of BMT Marwah and BAZNAS of Kampar Regency in implementing financial inclusion as well as what are the obstacles and solutions in implementing inclusive finance. The results of this research are that BMT Marwah provides financial products according to the needs of the community, easy requirements, clarity in recording every transaction and the existence of services with a ball pick-up system that makes it easy for the community and BMT Marwah can directly socialize with customers or prospective customers. In an effort to realize inclusive zakat, BAZNAS Kampar Regency makes it easy for muzakki with zakat pick-up services atat muzakki to transfer to a predetermined account, while to increase the number of muzakki BAZNAS Kampar Regency continues to socialize and educate zakat and the formation of UPZ. The obstacle encountered in the field for BMT Marwah is the character of the community which is quite difficult to resolve mudharabah financing. BAZNAS Kampar Regency in running its operations is constrained by limited funds and the quality of amil is not yet capable of carrying out its duties, because there is no training and regular guidance for amil.

Introduction & Aim: Hypertension is one of the most deadly diseases in the world called the silent killer disease. If hypertension is not handled properly, it will lead to degenerative complications such as kidney failure, myocardial infarction, and stroke. These causes anxiety. The anxiety will make the heart pumps the blood throughout the whole body with high pressure hence the blood pressure will not be easily lowered. Anxiety is a psychological disorder that is frequently experienced by patients with hypertension. The aim of this community service was to explain the effect of Progressive Jacobson therapy to lower the blood pressure and anxiety of patients with hypertension. Method of Activity: The community service used in this community service is from education and guidance inwards Shofa Marwah Siti Khadijah Hospital Surabaya. This plan will show the difference between before and after giving Progressive Jacobson therapy. There are twelve male patients with grade 2 hypertension who felt anxiety. The measurement was done using a sphygmomanometer and DASS 42 (Depression Anxiety Stress Scale) questionnaire. Results: The result showed that respondents undergo increased blood pressure and anxiety before receiving Progressive Jacobson therapy. After being treated by the Progressive Jacobson Therapy, respondents felt more relaxed. The level of anxiety was decreased to a mild level and the blood pressure was lowered to Grade 1. Discussion: Patients with hypertension in room Shofa Marwah Siti Khadijah Hospital Sidoarjo using Progressive Jacobson Therapy resulted in lowered blood pressure and anxiety level.

The Gurjara-Pratihara dynasty, also known as the Pratihara Empire, played a significant role in the history of Rajasthan.The Gurjara-Pratiharas emerged as a prominent power in North India during the 6th century CE.It is generally believed that they originated from the Gurjar community, and their early dominance was centred around present-day Rajasthan and Gujarat.The Gurjara-Pratiharas expanded their rule in Rajasthan, with their capital located in Mandore, near present-day Jodhpur. They established control over much of Rajasthan, including the region of Marwar. The dynasty reached its zenith under King Bhoja (836-885 CE). During his reign, the empire extended into central and northern India, and the arts and culture also flourished. Over time, the Pratihara Empire faced internal strife and external invasions, weakening their grip on Rajasthan. The Chahamana (Chauhan) dynasty, among others, began to challenge their authority. The decline of the Gurjara-Pratiharas continued, and by the 11th century, they lost their prominence. This period saw the rise of Rajput kingdoms in Rajasthan, marking the end of the Pratihara influence in the region.In summary, the Gurjara-Pratiharas rose to power in Rajasthan, established a strong empire, and significantly influenced the region's history before gradually succumbing to internal and external pressures.

In recent years, significant global concerns revolve around issues like climate change, pollution, resource depletion. The increasing temperature on Earth, primarily driven by human activities releases greenhouse gases (about 49.5 gigatons of CO2 per year) into the atmosphere, that has a wide range of impacts on both the environment and society. The Earth's ability to absorb carbon dioxide (CO2) is diminishing, leading to the depletion of the global ecosystem. The planet is undergoing warming, primarily driven by the construction industry, which has seen substantial increases in building materials, techniques, and energy demands. Nevertheless, traditional architecture has a history of practicing climate-responsive design. This research study centers on Bikaner, often referred to as the "City of 1000 Havelis" and is home to various business communities including Daga, Rampuriya, Kothari, and others. Havelies of Bikaner, which have been a source of pride for the Indian mercantile community, i.e. Marwaris, since the 16th century are influenced by social, cultural, climatic, and artistic factors. The planning, material selection, passive features of Haveli protects the inhabitants from the harsh impact of hot and dry climate of city. The narrow streets, thick walls, Aala gila work on wall & floor, courtyard, jharokha controls the indoor thermal balance. It is important to utilize traditional knowledge and integrate it with modern technology for holistic development.

Women were once considered second rate creatures were deprived of their basic human rights in the pre-Islamic Arabia, like rest of the civilizations in the world at that time. Islam lifted their status from the man-made discrimination and unjust dominance. Women were granted a just status in all spheres is life and their physical, psychological, financial and social needs were given due consideration. As a result, they were able to play an active and productive role in the uplifting and developing the newly-established Islamic State in Madinah by providing a range of different kinds of services to the community. The fundamental sources of Islam and literature review of Islamic historical texts illuminate their active social participation and mobility. Contrary to the teachings of Islam, the woman is often restricted and confined within the four walls of the house in contemporary Pashtun society even though she has the capacity and ability to play her due role in social welfare and development of society by participating along with the male counterparts as per their natural capacities and following the principles of moral conduct as laid down by Islam. An attempt has been made in this paper to study and explore the background, context and factors responsible for the restricted social mobility of women in District Bannu and Lakki Marwat and highlight the original teachings of Islam in this respect.

Background and objective: A child with disability is a child who, for any reason, has a problem with learning, communication, or using their physical, and social activities. There are a lot of people with different disabilities around world which forms an important section of the community. The Objective of this study was to compare the prevalence of dental caries and treatment needs among children with and without physical disabilities in Dhamar City, Yemen. Study design: A comparative cross-sectional study was conducted among physical disability children (n=101) and control children (n=101), their age ranged from 6 to 12 years old in Dhamar City, Yemen. WHO Oral Health Assessment Form for children, 2013 was used for assessment of dental caries and treatment needs. Results: The findings of this study indicate a statistically significant difference in dt (decayed teeth) between children with physical disabilities and the control group (p=0.013). Among children with physical disabilities, 55.4% exhibited decay in their primary teeth, whereas the prevalence was 72.3% among the control children. The highest mean dmft scores were observed in the 6-7 years age group. Additionally, a significant difference in dmft values was found in the control children (p=0.001). It is essential to highlight that only 14.4% of the children evaluated in this study had no treatment needs identified. Conclusions: In conclusion, the prevalence of dental caries was lower among physical disability children than control. Control children have a significantly higher dental caries in primary teeth than physical disability children. Additionally, both groups exhibit a considerable proportion of unmet treatment needs. Peer Review History: Received 5 February 2024; Revised 13 March 2024; Accepted 24 April; Available online 15 May 2024 Academic Editor: Dr. Marwa A. A. Fayed, University of Sadat City, Egypt, maafayed@gmail.com Average Peer review marks at initial stage: 6.0/10 Average Peer review marks at publication stage: 7.5/10 Reviewers: Dr. George Zhu, Tehran University of Medical Sciences, Tehran, Iran, sansan4240732@163.com Prof. Hassan A.H. Al-Shamahy, Sana'a University, Yemen, shmahe@yemen.net.ye

While the bombing of Gaza and the resulting loss of civilians continues, I urge the international community to stop the war now, protect civilians (including health-care workers), lift the 16-year blockade on Gaza immediately, and allow international aid to enter Gaza to support the health-care system that has already collapsed.

“Perhaps the only thing more counterfeit than Australian Idol co-host/FM radio jock Kyle Sandilands’s carotene tan is the myth of his significance.” So wrote Helen Razer in 2007 of radio host Kyle Sandilands in a piece entitled Kyle Sandilands, you are a big fake fake. In the years since Razer’s commentary, commentators and radio listeners have continued to question the legitimacy of Sandilands’s performance as a radio host, while his supporters have defended him on the basis that this performance is authentic (Wynn). References to him as “shock jock,” a term frequently associated with talkback radio, suggest Sandilands’s approach to performance is one of intended confrontation. However, the genre of radio to which his performance is associated is not talkback. It is chat-based programming, which relies on three tenets: orientation to the personal, use of wit, and risk of transgression. This paper examines the question: To what extent is Kyle Sandilands’s performance of authenticity oriented to the genre format? This paper argues that the overall success of Sandilands is supported by his mastery of the chat-based genre. The Radio Host, “Authenticity”, and PerformanceKyle Sandilands has been one of Australia’s most prominent and controversial radio hosts since the 1990s. In 2014, Sandilands was one half of Australia’s most successful breakfast team, hosting the nationally syndicated Kyle and Jackie O Show with fellow presenter Jacqueline Henderson on Kiis 1065 (Galvin, Top Radio). Sandilands’s persona has received significant attention within the mediasphere (Galvin, Kiss; Razer). Commentators argue that he is often “putting it on” or being overly dramatic in order to attract ratings. The following interaction is an example of on-air talk involving Sandilands (“Ronan Keating and Kyle Sandilands Fight On-Air”). Here, Sandilands and his co-host Jackie O are talking with singer Ronan Keating who is with them in the studio. Jackie plays Ronan a recording in which Sandilands makes fun of Keating:Kyle: ((On recorded playback)) Oh god. I don’t want to look like Ronan Keating, you two foot dwarf.((pause))Ronan K: ((laughs)) Right (.) I don’t know how to take that.Kyle: Well I’m glad it ended there because I think it went on and on didn’t it? ((Looks at Jackie O))Jackie O: I was being kind. ((Looks at Ronan)). He went on and on.Kyle: That says something about…Ronan: Play it, play it [let me hear it]Kyle: [no no] I don’t have the rest. I don’t have the rest of [it]Ronan: [No] you do. Kyle: No I don’t have it on me. It would be here somewhere.Jackie O: [Ok this…]Ronan: You go on like you’re my friend, you know you text me, you say you love me and are playing all these songs and then on radio you rip the crap out of me.Kyle: I was just joking. I think I said something like his little white arms hanging out of his singlet…and something like that.Jackie O: OK this is getting awkward and going on. I thought you guys would have a laugh, and…Kyle: [It’s tongue in cheek]Ronan: [That’s’ not cool man]. That’s not cool. Look I popped in to see you guys. I’m going to New Zealand, and I’ve got one night here (.) I’ve got one day in Sydney and that’s the crap that you’re dealing me.((silence from all))Kyle: ((Looking at Jackie)) Good one Jackie. ((Looking at Ronan)) That’s not crap. That’s just radio banter. This segment illustrates that Sandilands recognises talk as performance when he defends his criticism of Keating as “just radio banter”, inferring that his comments are not real because they are performed for radio. The argument between Keating and Sandilands, reported in media outlets such as The Daily Mail and Daily Telegraph the following day, was significant because the two had been friends, something referred to a few minutes later by Keating:Ronan: You’ve changed, man. You’ve changed. I come back and you’re on a new station and all this and that. But you’ve changed…I knew you when you were a nice guy.This segment may or may not have been staged to illicit publicity, and it is one of many possible examples that could have been selected that involve an altercation between Sandilands and a guest. Its inclusion in this paper is to illustrate orientation by co-participants, including Sandilands, to a “real self” (one that has changed) and performance (talk for radio) as an example of talk.If one is to be a fake, as Helen Razer suggested of Kyle Sandilands, one needs to be measured against that which is authentic. Authenticity is not a static concept and accordingly, can be difficult to define. Are we talking about being authentic (real) or being sincere (honest), and what really is the difference? This is an important point, because I suspect we sometimes confuse or blur the lines between these two concepts when considering authenticity and performance in media contexts. Erickson examines the difference between sincerity and authenticity, arguing “authenticity is a self-referential concept; unlike sincerity, it does not explicitly include any reference to others,” while sincerity reflects congruity between what one says and how one feels (123). Authenticity is more relevant than sincerity within the cultural space because it is self-referential: it is about “one’s relationship to oneself,” whereby actors “exist by the laws of one’s own being” (Erickson 124).Authenticity and performance by radio hosts has been central to broadcast talk analysis since the 1980s (Tolson, Televised; Tolson, ‘Authentic’ Talk; Tolson, New Authenticity; Scannell; Shingler and Wieringa; Montgomery; Crisell; Tolson, ‘Being Yourself’). The practice of “performing authenticity” by program hosts is, therefore, well-established and consistent with broadcast talk as a discursive genre generally. Sociologist Erving Goffman specifically considered performativity in radio talk in his work, and his consideration of theatrical performance written early in his career provides a good starting point for discussion. Performance, Goffman argued, “may be defined as all the activity of a given participant on a given occasion which serves to influence in any way any of the other participants” (8). In performing, actors play a part or present a routine in such a way that the audience believes the character (Goffman).This presents an interesting dilemma for radio hosts, who act as facilitators between the institution (program) and the audience. Hosts talk—or interact—with their co-hosts and listeners. This talk is a performance for an overhearing audience, achieved (or performed) by facilitating interpersonal talk between two or three people. This talk is conversational, and requires the host to play on “interpersonality”—creating the sense of a close personal relationship with audience members by talking to “anyone as someone” (Scannell). A host is required to embody the character of the radio station, represent listeners (Shingler and Wieringa), and perform in a way that appears natural through conversational talk, all at the same time. A host also needs to display personality, possibly the most critical element in the success of a program.Authenticity, Shock-Value, and Radio GenreThe radio economy revolves around the personality of a celebrity host, and audiences expect celebrity hosts to which they listen to be playing a role despite appearing to be authentic (Stiernstedt). At the same time, radio hosts are aware of the “performed nature of the displayed self” (215). The audience familiar with a host or hosts expect some inconsistency in this playing of role: “The uncertainty such performances generate among the audience is intentional, and the motive of the producers is that it will encourage audiences to find ‘evidence’ of what ‘really happened’ on other media platforms” (Stiernstedt). There is much evidence of this in the mediasphere generally, with commentary on Sandilands and other “shock jocks” often featuring in entertainment and media sections of the general press. This coverage is often focused on examining hosts’ true personality in a “what’s behind the person” type of story (Overington; Bearup; Masters). Most research into host performance on radio has been conducted within the genre of talkback radio, and the celebrity talkback “shock jock” features in the literature on talkback (Turner; Douglas; Appleton; Salter; Ward). Successful radio hosts within this genre have fostered dramatic, often polarising, and quick-witted personas to attract listeners. Susan Douglas, in an article reflecting on the male hysteric shock jock that emerged in the US during the 1980s, argued that the talk format emerged to be inflammatory: “Talk radio didn’t require stereo or FM fidelity. It was unpredictable. It was incendiary. And it was participatory.” The term “shock jock” is now routinely used to describe talk-based hosts who are deliberately inflammatory, and the term has been used to describe Kyle Sandilands.Authenticity has previously been considered in Australian talkback radio, where there is a recognised “grey area between news presentation and entertainment” (Barnard 161). In Australia, the “Cash for Comment” episode involving radio talkback hosts John Laws and Alan Jones specifically exposed radio as entertainment (Turner; Flew). Laws and Jones were exposed as having commercial relationships that influenced the manner in which they dealt with political topics. That is, the hosts presented their opinions on specific topics as being authentic, but their opinions were exposed as being influenced by commercial arrangements. The debate that surrounded the issue and expectations associated with being a commercial radio host revealed that their performance was measured against a set of public standards (ie. a journalist’s code of ethics) to which the hosts did not subscribe. For example, John Laws argued that he wasn’t really a journalist, and therefore, could not be held to the same ethical standard as would be the case if he was. This is an example of hosts being authentic within the “laws of their own being;” that is, they were commercial radio hosts and were being true to themselves in that capacity.“Cash for Comment” therefore highlighted that radio presenters do not generally work to any specific set of professional codes. Rather, in Australia, they work to more general sector-based codes, such as the commercial and community broadcasting codes of practice set by the Australian Communications and Media Authority. These codes are quite generic and give no specific direction as to the role of radio presenters. Professor Graeme Turner argued at the time that the debate about “Cash for Comment” was important because the hosts were engaging in public discussion about policy, often interviewing politicians, a role normally associated with journalists. There was limited fall-out for Laws and Jones, but changes were made to disclosure requirements for commercial radio. There have been a number of attempts since to discipline radio hosts who seemingly fail to meet community and sector standards. These attempts have appeared tokenistic and there remains acceptance that talkback radio hosts should be opinionated, controversial, and potentially inflammatory. Research also tells us that callers within this genre are aware of the rules of interaction (O'Sullivan). However, it is important to understand that not all talk-based programming is talkback.The Case of Sandilands and Adherence to GenreAlthough he is often referred to as a “shock-jock”, Kyle Sandilands is not a talkback radio host. He is the host on a chat-based radio program, and the difference in genre is important. Chat-based programming is a speech genre based on wit, orientation to the personal, and the risk of transgression. Chat-based programming was originally theorised in relation to television by Andrew Tolson (Televised), but more recently, it has been applied it to breakfast programs on commercial radio (Ames, Community). Talkback segments are incorporated into chat-based programming, but overall, the type of talk and the basis of interaction throughout the show is very different. In chat-based programming, hosts work to foster and maintain a sense of listening community by taking on different roles—being a friend, host, counsellor, entertainer—depending on the type of talk being engaged with at the time (Ames, Host/Host). Like all forms of broadcast programming, chat-based radio is driven by the need to entertain, but the orientation to the personal and risk of transgression alter the way in which “being real” or “true to oneself” (and therefore authentic) is performed. For example, chat-based hosts orient to callers in a way that prioritises sociability (Ames, Community), which is in contrast to studies on talkback interaction that reveal an orientation to conflict (Hutchby). The key point here is that talk on chat-based programming is different to the talk that occurs on talkback.Kyle Sandilands’s ability and desire to outrage has possibly always been part of his on-air persona. He has made a staff member masturbate live, questioned a 14-year-old about her sexual experiences, called a journalist a “fat slag”, and insulted members of the radio industry and listening public. In an interview with Andrew Denton, Sandilands categorised himself as a fellow victim. He talked of his difficulties as a teenager and largely justified his on-air behaviour by saying he did not think of the consequences of his actions in the heat of the live moment:I just didn’t even think about that. Back in those days I would only think about what I thought was funny and entertaining and it wasn’t until reflection once it had gone to air then everyone flipped out and everyone started saying you know, oh this could have gone horribly wrong. (Sandilands)Sandilands’s self-categorisation actually meets the description of being a radio presenter, described by Stephen Barnard in Studying Radio, one of the early “how to be a radio presenter” texts released in the UK in 2000:Unlike music presenters, phone-in presenters do not work within the comforting disciplines of a prescribed format but are hired for their ability to think on their feet. Phone-in presenters have as much or as little leeway as station heads allow them, leading to widely diverging approaches and a continual testing of the limits of tolerance. (Barnard 161)Sandilands made specific reference to this in his interview with Denton, when he referred to tension between his practice and what station management wanted:I like to cut the rubbish out of what everyone else thinks people want. So radio to me in Sydney was for example very boring. It was you know someone in another room would write out a joke, then someone would execute it and then you would hit the button and everyone would laugh and I just thought you know to me this isn’t, this isn’t real. I want to deal with real life stuff. The real life dramas that are going on in people's lives and a lot of the times radio station management will hate that cause they say no one wants to go to work in the morning and hear a woman crying her eyes out cause her husband’s cheated on her. But I do. I, I’d like to hear it. (Sandilands)Sandilands’s defence for his actions is based on wanting to be real and deal with “real” issues:this is the real society that we live in so you know I don’t and my interest is to let everyone know you know that yes, sometimes men do cheat; sometimes women cheat, sometimes kids are bad; sometimes kids get expelled. Sometimes a girl’s addicted to ice. (Sandilands)In one sense, his practice is consistent with what is expected of a radio host, but he pushes the limits when it comes to transgression. I would argue that this is part of the game, and it is one of the reasons people listen and engage with this particular format. However, what it is to be transgressive is very locally specific. What might be offensive to one person might not be to someone else. Humour is culturally specific, and while we don’t know whether listeners are laughing, the popularity of Kyle and Jackie O as a radio host team suggests that there is some attraction to their style—Sandilands’s antics included.The relationship between Sandilands and his audience and co-host is important to this discussion. Close analysis of anyKyle and Jackie O transcript can be revealing because it often highlights Sandilands’s overall deference and a self-effacing approach to his listeners. He makes excuses, and acknowledges he is wrong in a way that almost sets himself up as a “punching bag” for his co-host and listeners. He isdoing “being real.” We can see this in the interaction at the beginning of this paper, whereby his excuse was that the talk was “just radio banter.” The interaction between Sandilands and his co-host, and their listeners, serves to define the listening community of which they are a part (Ames, Host/Host). This community can be seen as “extraordinary”—based on “privatized isolation” that is a prerequisite for membership:The sense of universality of this condition, reflected in the lyrics of the music, the chatter of the DJs and the similarity of the concerns expressed by callers on phone-ins, ensures that solitary listening grants radio listeners membership to a unique type of club: a club where the members never meet or communicate directly. The club, of course, has its rules, its rituals, its codes of conduct and its abiding principles, beliefs and values. Club membership entails conformity to a consensual view. (Shingler and Wieringa 128)If you are not a listener of a particular listening community, then you’re not privy to those rules and rituals. The problem for Sandilands is that what is acceptable to his listening community can also be overheard by others. To his club, he might be acceptable—they know him for who he really is. As a host operating in chat-based formatting which relies on the possibility for transgression as a principle, he is expected to push boundaries as a performer. His persona is accepted by the station’s listeners who tune in every evening/afternoon (or whenever the program is broadcast across the network). His views and approach might be controversial, but they are normalised within the confines of the listening community:Radio presenters therefore do not construct a consensual view and impose it on their listeners. What they do is present what they perceive to be the views shared by the station and the listening community in general, and then make it as easy as possible for individual listeners to comply with these views (despite whatever specific reservations they may have). (Shingler and Wieringa 130)But to those who are not members of the listening community, his actions might be untenable. They do not hear the times when Sandilands takes on the role of “deviant host”, a host who will become an ally with a listener in a discussion if there is disagreement in talk which is a feature of this type of programming (Ames, Community). In picking out single elements of Sandilands’s awfulness, as happens when he oversteps the boundaries (and thus transgresses), there is potential to lose the sense of context that makes Sandilands acceptable to his program’s listeners. What we don’t hear, in the debates about whether his behaviour is or isn’t acceptable within the mediasphere, are the snippets of conversation where he demonstrates empathy, or is admonished by or defers to his co-host. The only time a non-listener hears about Kyle Sandilands is when he oversteps the boundary and his actions are questioned within the wider mediasphere. These questions are based on a broader sense of moral order than the moral order specifically applicable to the Kyle and Jackie O program.The debate about a listening community’s moral order that accepts Sandilands’s antics as normal is not one for this paper; the purpose of the paper is to explain the success of Sandilands’s approach in an environment where questions are raised about why he remains successful. Here we return to discussions of authenticity. Sandilands’s performance orients to being “real” in accordance with the “laws of one’s own being” (Erickson 124). The laws in this case are set by the genre being chat-based radio programming, and the moral order created within the program of which is a co-host.ConclusionRadio hosts have always “performed authenticity” as part of their role as a link between an audience and a station. Most research into the performance of radio hosts has been conducted within the talkback genre. Talkback is different, however, to chat-based programming which is increasingly popular, and the chat-based format in Australia is currently dominated by the host team known as Kyle and Jackie O. Kyle Sandilands’s performance is based on “being real”, and this is encouraged and suited to chat-based programming’s orientation to the personal, reliance on wit and humour, and the risk of transgression. While he is controversial, Sandliands’s style is an ideal fit for the genre, and his ability to perform to meet the genre provides some explanation for his success.ReferencesAmes, Kate. “Community Membership When ‘Telling Stories’ in Radio Talk: A Regional Case Study.” PhD Thesis. 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Introduction: Dental trauma is a frequent occurance in Dentistry. They often occur in early childhood, between 0 to 3 years old, when children begin to learn their first steps, to play and run, because their habilities are not refined. Objective: The purpose of this article is to verify the occurance of traumatic dental injury in primary teeth in a children population. Material and Method: seventy-eight child from 0 to 6 years old male and female were evaluated. The study was conducted in Regional Hospital of Presidente Prudente. Children were evaluated by a questionary about occurance of traumatic injury, cause and search for attendance. The data were collected and submited to Spearman correlation test. Results: Traumatic dental injury occurs in deciduous teeth in (44,8%) of the population, more common in males (68,5%), at two years old (28,5%) and in front superior region (91,5%) in the upper central incisors (48,5%). 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Introduction Mentors play a role in real life, just as they do in fiction. They also feature in reality television, which sits somewhere between the two. In fiction, mentors contribute to the narrative arc by providing guidance and assistance (Vogler 12) to a mentee in his or her life or professional pursuits. These exchanges are usually characterized by reciprocity, the need for mutual recognition (Gadamer 353) and involve some kind of moral question. They dramatise the possibilities of mentoring in reality, to provide us with a greater understanding of the world, and our human interaction within it. Reality television offers a different perspective. Like drama it uses the plot device of a mentor character to heighten the story arc, but instead of focusing on knowledge-based portrayals (Gadamer 112) of the mentor and mentee, the emphasis is instead on the mentee’s quest for ascension. In attempting to transcend their unknownness (Boorstin) contestants aim to penetrate an exclusive creative class (Florida). Populated by celebrity chefs, businessmen, entertainers, fashionistas, models, socialites and talent judges (to name a few), this class seemingly adds authenticity to ‘competitions’ and other formats. While the mentor’s role, on the surface, is to provide divine knowledge and facilitate the journey, a different agenda is evident in the ways carefully scripted (Booth) dialogue heightens the drama through effusive praise (New York Daily News) and “tactless” (Woodward), humiliating (Hirschorn; Winant 69; Woodward) and cruel sentiments. From a screen narrative point of view, this takes reality television as ‘storytelling’ (Aggarwal; Day; Hirschorn; “Reality Writer”; Rupel; Stradal) into very different territory. The contrived and later edited (Crouch; Papacharissi and Mendelson 367) communication between mentor and mentee not only renders the relationship disingenuous, it compounds the primary ethical concerns of associated Schadenfreude (Balasubramanian, Forstie and van den Scott 434; Cartwright), and the severe financial inequality (Andrejevic) underpinning a multi-billion dollar industry (Hamilton). As upward mobility and instability continue to be ubiquitously portrayed in 21st century reality entertainment under neoliberalism (Sender 4; Winant 67), it is with increasing frequency that we are seeing the systematic reinvention of the once significant cultural and historical role of the mentor. Mentor as Fictional Archetype and Communicator of ThemesDepictions of mentors can be found across the Western art canon. From the mythological characters of Telemachus’ Athena and Achilles’ Chiron, to King Arthur’s Merlin, Cinderella’s Fairy Godmother, Jim Hawkins’ Long John Silver, Frodo’s Gandalf, Batman’s Alfred and Marty McFly’s Doc Emmett Brown (among many more), the dramatic energy of the teacher, expert or supernatural aid (Vogler 39) has been timelessly powerful. Heroes, typically, engage with a mentor as part of their journey. Mentor types range extensively, from those who provide motivation, inspiration, training or gifts (Vogler), to those who may be dark or malevolent, or have fallen from grace (such as Michael Douglas’ Gordon Gekko in Wall Street 1987, or the ex-tribute Haymitch in The Hunger Games, 2012). A good drama usually complicates the relationship in some way, exploring initial reluctance from either party, or instances of tragedy (Vogler 11, 44) which may prevent the relationship achieving its potential. The intriguing twist of a fallen or malevolent mentor additionally invites the audience to morally analyze the ways the hero responds to what the mentor provides, and to question what our teachers or superiors tell us. In television particularly, long running series such as Mad Men have shown how a mentoring relationship can change over time, where “non-rational” characters (Buzzanell and D’Enbeau 707) do not necessarily maintain reciprocity or equality (703) but become subject to intimate, ambivalent and erotic aspects.As the mentor in fiction has deep cultural roots for audiences today, it is no wonder they are used, in a variety of archetypal capacities, in reality television. The dark Simon Cowell (of Pop Idol, American Idol, Britain’s Got Talent, America’s Got Talent and The X-Factor series) and the ‘villainous’ (Byrnes) Michelin-starred Marco Pierre White (Hell’s Kitchen, The Chopping Block, Marco Pierre White’s Kitchen Wars, MasterChef Australia, New Zealand, South Africa) provide reality writers with much needed antagonism (Rupel, Stradal). Those who have fallen from grace, or allowed their personal lives to play out in tabloid sagas such as Britney Spears (Marikar), or Caitlyn Jenner (Bissinger) provide different sources of conflict and intrigue. They are then counterbalanced with or repackaged as the good mentor. Examples of the nurturer who shows "compassion and empathy" include American Idol’s Paula Abdul (Marche), or the supportive Jennifer Hawkins in Next Top Model (Thompson). These distinctive characters help audiences to understand the ‘reality’ as a story (Crouch; Rupel; Stradal). But when we consider the great mentors of screen fiction, it becomes clear how reality television has changed the nature of story. The Karate Kid I (1984) and Good Will Hunting (1998) are two examples where mentoring is almost the exclusive focus, and where the experience of the characters differs greatly. In both films an initially reluctant mentor becomes deeply involved in the mentee’s project. They act as a special companion to the hero in the face of isolation, and, significantly, reveal a tragedy of their own, providing a nexus through which the mentee can access a deeper kind of truth. Not only are they flawed and ordinary people (they are not celebrities within the imagined worlds of the stories) who the mentee must challenge and learn to truly respect, they are “effecting and important” (Maslin) in reminding audiences of those hidden idiosyncrasies that open the barriers to friendship. Mentors in these stories, and many others, communicate themes of class, culture, talent, jealousy, love and loss which inform ideas about the ethical treatment of the ‘other’ (Gadamer). They ultimately prove pivotal to self worth, human confidence and growth. Very little of this thematic substance survives in reality television (see comparison of plots and contrasting modes of human engagement in the example of The Office and Dirty Jobs, Winant 70). Archetypally identifiable as they may be, mean judges and empathetic supermodels as characters are concerned mostly with the embodiment of perfection. They are flawless, untouchable and indeed most powerful when human welfare is at stake, and when the mentee before them faces isolation (see promise to a future ‘Rihanna’, X-Factor USA, Season 2, Episode 1 and Tyra Banks’ Next Top Model tirade at a contestant who had not lived up to her potential, West). If connecting with a mentor in fiction has long signified the importance of understanding of the past, of handing down tradition (Gadamer 354), and of our fascination with the elder, wiser other, then we can see a fundamental shift in narrative representation of mentors in reality television stories. In the past, as we have opened our hearts to such characters, as a facilitator to or companion of the hero, we have rehearsed a sacred respect for the knowledge and fulfillment mentors can provide. In reality television the ‘drama’ may evoke a fleeting rush of excitement at the hero’s success or failure, but the reality belies a pronounced distancing between mentor and mentee. The Creative Class: An Aspirational ParadigmThemes of ascension and potential fulfillment are also central to modern creativity discourse (Runco; Runco 672; United Nations). Seen as the driving force of the 21st century, creativity is now understood as much more than art, capable of bringing economic prosperity (United Nations) and social cohesion to its acme (United Nations xxiii). At the upper end of creative practice, is what Florida called “the creative class: a fast growing, highly educated, and well-paid segment of the workforce” (on whose expertise corporate profits depend), in industries ranging “from technology to entertainment, journalism to finance, high-end manufacturing to the arts” (Florida). Their common ethos is centered on individuality, diversity, and merit; eclipsing previous systems focused on ‘shopping’ and theme park consumerism and social conservatism (Eisinger). While doubts have since been raised about the size (Eisinger) and financial practices (Krätke 838) of the creative class (particularly in America), from an entertainment perspective at least, the class can be seen in full action. Extending to rich housewives, celebrity teen mothers and even eccentric duck hunters and swamp people, the creative class has caught up to the more traditional ‘star’ actor or music artist, and is increasingly marketable within world’s most sought after and expensive media spaces. Often reality celebrities make their mark for being the most outrageous, the cruelest (Peyser), or the weirdest (Gallagher; Peyser) personalities in the spotlight. Aspiring to the creative class thus, is a very public affair in television. Willing participants scamper for positions on shows, particularly those with long running, heavyweight titles such as Big Brother, The Bachelor, Survivor and the Idol series (Hill 35). The better known formats provide high visibility, with the opportunity to perform in front of millions around the globe (Frere-Jones, Day). Tapping into the deeply ingrained upward-mobility rhetoric of America, and of Western society, shows are aided in large part by 24-hour news, social media, the proliferation of celebrity gossip and the successful correlation between pop culture and an entertainment-style democratic ideal. As some have noted, dramatized reality is closely tied to the rise of individualization, and trans-national capitalism (Darling-Wolf 127). Its creative dynamism indeed delivers multi-lateral benefits: audiences believe the road to fame and fortune is always just within reach, consumerism thrives, and, politically, themes of liberty, egalitarianism and freedom ‘provide a cushioning comfort’ (Peyser; Pinter) from the domestic and international ills that would otherwise dispel such optimism. As the trials and tests within the reality genre heighten the seriousness of, and excitement about ascending toward the creative elite, show creators reproduce the same upward-mobility themed narrative across formats all over the world. The artifice is further supported by the festival-like (Grodin 46) symbology of the live audience, mass viewership and the online voting community, which in economic terms, speaks to the creative power of the material. Whether through careful manipulation of extra media space, ‘game strategy’, or other devices, those who break through are even more idolized for the achievement of metamorphosing into a creative hero. For the creative elite however, who wins ‘doesn’t matter much’. Vertical integration is the priority, where the process of making contestants famous is as lucrative as the profits they will earn thereafter; it’s a form of “one-stop shopping” as the makers of Idol put it according to Frere-Jones. Furthermore, as Florida’s measures and indicators suggested, the geographically mobile new creative class is driven by lifestyle values, recreation, participatory culture and diversity. Reality shows are the embodiment this idea of creativity, taking us beyond stale police procedural dramas (Hirschorn) and racially typecast family sitcoms, into a world of possibility. From a social equality perspective, while there has been a notable rise in gay and transgender visibility (Gamson) and stories about lower socio-economic groups – fast food workers and machinists for example – are told in a way they never were before, the extent to which shows actually unhinge traditional power structures is, as scholars have noted (Andrejevic and Colby 197; Schroeder) open to question. As boundaries are nonetheless crossed in the age of neoliberal creativity, the aspirational paradigm of joining a new elite in real life is as potent as ever. Reality Television’s Mentors: How to Understand Their ‘Role’Reality television narratives rely heavily on the juxtaposition between celebrity glamour and comfort, and financial instability. As mentees put it ‘all on the line’, storylines about personal suffering are hyped and molded for maximum emotional impact. In the best case scenarios mentors such as Caitlyn Jenner will help a trans mentee discover their true self by directing them in a celebrity-style photo shoot (see episode featuring Caitlyn and Zeam, Logo TV 2015). In more extreme cases the focus will be on an adopted contestant’s hopes that his birth mother will hear him sing (The X Factor USA, Season 2, Episode 11 Part 1), or on a postal clerk’s fear that elimination will mean she has to go back “to selling stamps” (The X Factor US - Season 2 Episode 11 Part 2). In the entrepreneurship format, as Woodward pointed out, it is not ‘help’ that mentees are given, but condescension. “I have to tell you, my friend, that this is the worst idea I’ve ever heard. You don’t have a clue about how to set up a business or market a product,” Woodward noted as the feedback given by one elite businessman on The Shark Tank (Woodward). “This is a five million dollar contract and I have to know that you can go the distance” (The X Factor US – Season 2 Episode 11, Part 1) Britney Spears warned to a thirteen-year-old contestant before accepting her as part of her team. In each instance the fictitious premise of being either an ‘enabler’ or destroyer of dreams is replayed and slightly adapted for ongoing consumer interest. This lack of shared experience and mutual recognition in reality television also highlights the overt, yet rarely analyzed focus on the wealth of mentors as contrasted with their unstable mentees. In the respective cases of The X Factor and I Am Cait, one of the wealthiest moguls in entertainment, Cowell, reportedly contracts mentors for up to $15 million per season (Nair); Jenner’s performance in I Am Cait was also set to significantly boost the Kardashian empire (reportedly already worth $300 million, Pavia). In both series, significant screen time has been dedicated to showing the mentors in luxurious beachside houses, where mentees may visit. Despite the important social messages embedded in Caitlyn’s story (which no doubt nourishes the Kardashian family’s generally more ersatz material), the question, from a moral point of view becomes: would these mentors still interact with that particular mentee without the money? Regardless, reality participants insist they are fulfilling their dreams when they appear. Despite the preplanning, possibility of distress (Australia Network News; Bleasby) and even suicide (Schuster), as well as the ferocity of opinion surrounding shows (Marche) the parade of a type of ‘road of trials’ (Vogler 189) is enough to keep a huge fan base interested, and hungry for their turn to experience the fortune of being touched by the creative elite; or in narrative terms, a supernatural aid. ConclusionThe key differences between reality television and artistic narrative portrayals of mentors can be found in the use of archetypes for narrative conflict and resolution, in the ways themes are explored and the ways dialogue is put to use, and in the focus on and visibility of material wealth (Frere-Jones; Peyser). These differences highlight the political, cultural and social implications of exchanging stories about potential fulfillment, for stories about ascension to the creative class. Rather than being based on genuine reciprocity, and understanding of human issues, reality shows create drama around the desperation to penetrate the inner sanctum of celebrity fame and fortune. In fiction we see themes based on becoming famous, on gender transformation, and wealth acquisition, such as in the films and series Almost Famous (2000), The Bill Silvers Show (1955-1959), Filthy Rich (1982-1983), and Tootsie (1982), but these stories at least attempt to address a moral question. Critically, in an artistic - rather than commercial context – the actors (who may play mentees) are not at risk of exploitation (Australia Network News; Bleasby; Crouch). Where actors are paid and recognized creatively for their contribution to an artistic work (Rupel), the mentee in reality television has no involvement in the ways action may be set up for maximum voyeuristic enjoyment, or manipulated to enhance scandalous and salacious content which will return show and media profits (“Reality Show Fights”; Skeggs and Wood 64). The emphasis, ironically, from a reality production point of view, is wholly on making the audience believe (Papacharissi and Mendelson 367) that the content is realistic. 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