Community and health worker perspectives on malaria in Meghalaya, India: covering the last mile of elimination by 2030.

BACKGROUND: Malaria remains a public health problem in regions of Northeastern India because of favourable bio-geographic transmission conditions, poor access to routine healthcare, and inadequate infrastructure for public health and disease prevention. This study was undertaken to better understand community members' and health workers' perceptions of malaria, as well as their knowledge, attitudes, and prevention practices related to the disease in Meghalaya state. METHODS: The study included participants from three malaria endemic districts: West Khasi Hills, West Jaiñtia Hills, and South Garo Hills from 2019 to 2021. A total of 82 focus group discussions (FGD) involving 694 community members and 63 in-depth interviews (IDI) with health personnel and traditional healers residing within the three districts were conducted. A thematic content analysis approach was employed, using NVivo12 software for data management. RESULTS: Most participants reported a perceived reduction in malaria during recent years, attributing this to changes in attitudes and behaviours in health seeking, and to more effective government interventions. Local availability of testing and treatment, and an improved, more responsive health system contributed to changing attitudes. Long-lasting insecticidal nets (LLINs) were largely preferred over indoor residual spraying (IRS), as LLINs were perceived to be effective and more durable. Community members also reported using personal protective measures such as applying repellents, burning neem tree leaves, straw/egg trays, wearing long sleeve clothes, and applying ointments or oils to protect themselves from mosquito bites. While most participants acknowledged the role of mosquitoes in malaria transmission, other conditions that are not mosquito-borne were also attributed to mosquitoes by some participants. The communities surveyed have largely shifted from seeking treatment for malaria from traditional healers to using public facilities, although some participants reported switching between the two or using both simultaneously. Improved understanding of cerebral malaria, which some participants previously attributed to mental illness due to 'bad spirits', is an example of how cultural and ritualistic practices have changed. CONCLUSION: The findings reveal diverse perceptions among community members regarding malaria, its prevention, practices to prevent mosquito-transmitted diseases, and their opinions about the healthcare system. A key finding was the shift in malaria treatment-seeking preferences of community members from traditional healers to the public sector. This shift highlights the changing dynamics and increasing acceptance of modern healthcare practices for malaria treatment and prevention within tribal and/or indigenous communities. By recognizing these evolving attitudes, policymakers and healthcare providers can better tailor their interventions and communication strategies to more effectively address ongoing needs and concerns as India faces the 'last mile' in malaria elimination.

"If I die for touching him, let me die": a rapid ethnographic assessment of cultural practices and Ebola transmission in high-risk border regions of Tanzania.

BACKGROUND: Ebola Virus Disease (EVD) is a rare but contagious disease caused by Ebola Virus (EBOV). The first Ebola outbreaks were reported in the Democratic Republic of Congo (DRC) before subsequent reported cases in Western and East African countries, including Uganda, which borders Tanzania. Proximity to EVD-infected countries raises the prospect of cross-border transmission, raising alarm in Tanzania. This study aimed to explore the cultural practices likely to prevent or escalate EVD transmission in the event of its outbreak in the country. METHODS: This rapid ethnographic assessment employed observation, interviews, and focus group discussions to collect data from people with diverse characteristics in five regions of Tanzania Mainland namely, Kagera, Kigoma, Mwanza and Songwe regions and Zanzibar Island. The qualitative data was then subjected to thematic analysis. FINDINGS: Cultural practices may escalate the transmission of EVD and hinder its prevention and control. These cultural practices include caring sick people at home, confirmation of death, mourning, and body preparation for burial. Communal life, ceremonies, and social gatherings were other aspects observed to have the potential for compounding EVD transmission and hindering its containment in case of an outbreak. CONCLUSION: Cultural practices may escalate EVD transmission as identified in the study settings. As such, Risk Communication and Community Engagement (RCCE) activities should be interventionist in transforming cultural practices that may escalate the spread of EVD as part of preparedness, prevention, and control efforts in the event of an outbreak.

'We don't openly discuss these things': Cultural complexities in teaching about sexuality and HIV in South Africa.

It is well documented that rates of HIV infection in South Africa are alarmingly high, with approximately 7.5 million people living with HIV in 2021. This study aimed to explore how culture in the form of the values, practices, norms and beliefs prevalent in society influences teaching about sexuality and HIV in South Africa. The study adopted a qualitative, narrative approach and drew on findings from a purposive sample of six further education and training life orientation teachers from six schools in the province of KwaZulu-Natal, South Africa. Data were analysed using thematic analysis and cultural diamond principles. Socio-cultural complexities were found to shape discussion of sexuality and HIV. Five key themes were developed from an analysis of participants' responses: school guidelines, culture of silence, personal experiences, cultural taboos, and language as a barrier. Findings signal the value of an integrated whole-school approach to the design and delivery of the curriculum involving key stakeholders and the perspectives of parents and religious leaders about the teaching of sexuality and HIV. The national departments of education and health in South Africa should also provide resources and guidelines detailing best practices to assist life orientation teachers.

The Development of Elder-Governed Adjuvant Cultural Therapy for Aboriginal and/or Torres Strait Islander Young People With Mental Health Conditions.

A 10-year review of the 2008 Council of Australian Governments' (COAG) Close the Gap Strategy identified the lack of involvement of Indigenous people in developing policies as a key reason health disparities persist. It also posits that disconnection from Country and culture have been crucial factors. Physical and mental health cannot be separated from spiritual health and well-being amongst Indigenous Australians. This article describes the co-development of a cultural enrichment research study with Indigenous Elders, health service leaders, and community members that places culture at the centre of care to augment traditional Western mental health management. The study has been overseen and nurtured from its inception by a governance board of Traditional Custodian Elders and an Advisory Group of Indigenous health workers. Qualitative data were collected through community 'zoom-yarns' between an Indigenous research assistant and 44 community members during COVID-19 lockdowns. These yarns were analysed through an innovative, constructivist, multi-perspectival discursive grounded theory method. Findings have led to an Elder-governed adjuvant cultural therapy which is currently being trialled and will be evaluated using the same multi-perspectival discursive grounded theory research methodology. One third of all Indigenous Australians now live in capital cities, so developing models to bring culture and Country into urban health facilities are becoming increasingly important. The Indigenous-led research approach outlined in this paper suggests a model for engaging Indigenous communities that mainly distrust Western research and have been failed by Western mental health care. It has the potential to shape future policy.

Removing grass clippings reduces bermudagrass mite (Acari: Eriophyidae) infestation during turfgrass regrowth.

Bermudagrass mite (Aceria cynodoniensis Sayed) infestation stunts bermudagrass (Cynodon spp. [Poales: Poaceae]) growth, leading to thinned turf and lower aesthetic and recreational value. Bermudagrass mites cause characteristic symptoms called witch's brooms, including shortened internodes and leaves and the proliferation of tillers. Grass clippings produced by mowing or scalping bermudagrass harbor mites, which abandon the desiccating grass clippings and spread to surrounding turfgrass. Dropped grass clippings can lead to infestation of new turfgrass. Nursery experiments were conducted with potted bermudagrass to determine the effect of removing witch's brooms or grass clippings after scalping on witch's broom densities on the recovering bermudagrass. Additionally, laboratory experiments were conducted to assess the potential for mites to abandon detached witch's brooms and to evaluate mite survival after leaving their hosts. The number of initial witch's brooms and individually removing witch's brooms did not affect subsequent witch's broom densities, suggesting that infested but asymptomatic terminals later developed into witch's brooms. Removing grass clippings after scalping reduced witch's broom densities by over 65% in two trials. Most mites (96%) abandoned witch's brooms within 48 h after detaching witch's brooms, and adult mites survived an average of 5.6 h after removal from the host plant. Removing clippings after scalping may improve bermudagrass mite management and limit damage on the recovering turfgrass. Additionally, clippings resulting from regular mowing or scalping should be disposed of properly because this study demonstrates that mites abandon desiccating host plants and survive sufficiently long to infest surrounding turfgrass.

Responsive feeding practices among Arabic and Mongolian speaking migrant mothers in Australia: A qualitative study.

Establishing healthy feeding habits during infancy is crucial for optimal growth. However, certain parental feeding and cultural practices might hinder the development of children's healthy eating behaviours. This research explored responsive feeding practices among migrant mothers in Australia. Semi-structured telephone interviews were conducted in their native language with 20 Arabic and 20 Mongolian-speaking migrant mothers with children under 2 years old or currently pregnant. Thematic analysis was conducted using the framework method. Both cultural groups followed a variety of feeding practices, including on demand responsive feeding or structured schedules. Arabic-speaking mothers tended to demonstrate responsive feeding practices more frequently than Mongolian-speaking mothers, except for those using formula feeding, who consistently followed a fixed feeding routine. When introducing solid foods, mothers from both groups often overlooked their babies' hunger and satiety cues, frequently pressuring their children to finish their entire plate. One cited reason for this was the challenge parents faced in identifying such cues. Arabic-speaking mothers often supplemented with formula top-ups after introducing solid foods, due to the belief that breast milk or solid foods alone might not sufficiently nourish their infants. Additionally, some Arabic-speaking mothers used food-based rewards to encourage eating. Mongolian mothers expressed a cultural preference for chubby babies, a potential reason why they may have been inclined to pressure-feed their children. Moreover, both groups reported using digital devices to distract their children during meals. This study highlights the necessity of tailoring future resources and services related to responsive feeding practices to accommodate diverse literacy levels and cultural backgrounds.

Communicating bad news to patients and families in African oncology settings.

AIMS: To assess clinicians' self-reported knowledge of current policies in African oncology settings, of their personal communication practices around sharing bad news with patients, and to identify barriers to the sharing of serious news in these settings. METHODS: A cross-sectional study of cancer care providers in African oncology settings (N = 125) was conducted. Factor analysis was used to assess cross-cultural adaptation and uptake of an evidence-based protocol for disclosing bad news to patients with cancer and of providers' perceived barriers to disclosing bad news to patients with cancer. Analysis of Various (ANOVA) was used to assess strength of association with each dimension of these two measurement models by various categorical variables. RESULTS: Providers from Nigeria, Kenya, Ghana, and Rwanda represented 85% of survey respondents. Two independent, psychometrically reliable, multi-dimensional measurement models were derived to assess providers' personal communication practices and providers' perceived barriers to disclosing a cancer diagnosis. Forty percent (40%) of respondent nurses but only 20% of respondent physicians had had formal communications skills training. Approximately 20%-25% of respondent physicians and nurses reported having a consistent plan or strategy for communicating bad news to their cancer patients. CONCLUSIONS: Results show that effective communication about cancer diagnosis and prognosis requires an appreciation and clinical skill set that blends an understanding of cancer-related internalized stigmas harbored by patient and family, dilemmas posed by treatment affordability, and the need to navigate family wishes about cancer-related diagnoses in the context of African oncology settings. Findings underscore the need for culturally grounded communications research and program design.

Submit to survive: an exploration of sexual cleansing as an act of violence against widows in the Luo community of Kenya.

In this paper, the sexual 'cleansing' of widows and subsequent inheritance is assessed for its socio-cultural significance. Although the practice has been well studied in the context of HIV in Sub-Saharan Africa, it has not been widely examined as an act of sexual violence against women. To address this gap, in-depth interviews were conducted with 27 widows aged 29 to 90 years in Siaya County in Southwest Kenya. A majority of participants stated the cleansing ritual was forcefully initiated, violently fulfilled, and frequently seen as rape. Findings from this study necessitate the identification of the cultural practice of widow cleansing as an act of violence against women. Doing so will facilitate the creation of a legal framework with which to act to eliminate the practice.

Do initiation rites hasten sexual debut among adolescent girls? A longitudinal analysis from Ghana.

Many Ghanaians identify their country's most enduring female initiation rite as a risk factor for early sexual debut, claiming that initiates interpret the rite as a normative starting point for sexual activity as was standard in the past. However, the assumption that African initiation rites may hasten sexual debut has not been statistically substantiated. This study explores this association using three waves of longitudinal data collected between 2010 to 2013 from 690 girls and young women aged 12-19, about half of whom had participated in the rite. The results suggest that initiates typically participate in the rite at age 11 and begin having sex around age 16, about six months earlier than non-initiates. Results from survival analyses correspondingly indicate that initiates are 50% more likely to report sexual debut than their non-initiated counterparts. This relationship remains robust when accounting for confounding variables and reverse causality and is not moderated by socioeconomic status. Findings suggest that initiation rites should be understood as having potentially meaningful implications for adolescent sexual debut and sexual and reproductive health outcomes in sub-Saharan Africa. Capitalising on initiation rites for their role in sexual socialisation may be a valuable opportunity to promote sexual and reproductive health among youth.

Southeast and East Asian immigrant women's transnational postpartum experiences: A meta-ethnography.

The increase in births to Southeast and East Asian (SEEA) immigrants in their adopted countries is of international importance. SEEA women experience the postpartum period differently than that of the general population. Despite the documented difference, there is limited representation of SEEA women in the literature. The purpose of this meta-ethnography is to synthesise the qualitative findings from different research studies examining the experiences of SEEA immigrant women during the first 4-6 weeks of the postpartum period and has been written in adherence with enhancing transparency in reporting the synthesis of qualitative research (PRISMA). Noblit and Hare's meta-ethnographic approach was used. Seven articles (four qualitative and three mixed-methods studies) were reviewed, analysed and synthesised. Four themes emerged: two were facilitators of birth culture (availability and quality of social support and maternity care provider cultural knowledge and response) and two were barriers to birth culture (lack of structural and social support and cultural alienation after childbirth). Due to lack of structural and social support in SEEA immigrant women's adopted countries, they also experienced social and economic hardships after childbirth and made conscious decisions to modify their postpartum cultural practices out of convenience and practicality. SEEA immigrant women also experienced discrimination from maternity care providers, which prevented them from fully engaging in postpartum cultural practices. Maternity care providers can advocate and intervene for SEEA immigrant women by eliciting any postpartum cultural beliefs, assess their social and economic needs early on in prenatal care and make culturally congruent referrals based on those assessments.

How do cultural factors influence the provision of end-of-life care? A narrative review.

BACKGROUND: Culture influences the way in which patients, families and professionals provide care and undergo decision-making at the end of life. OBJECTIVE: Therefore, our research questions were: How do cultural aspects influence the needs, perceptions, and experiences of patients and their families in end-of-life care? What implications does cultural diversity have for professionals who care for individuals at the end of life? METHODS: A narrative review was conducted between June and July 2022. Articles published between 2017 and 2022 in peer-reviewed journals were included. RESULTS: A total of 43 studies were included. Our findings were grouped into four themes: 1) places to die and preferences about healthcare interventions (e.g. parts of the immigrant population tend to receive more aggressive and invasive interventions); 2) advance care planning and verbalization of death (e.g. less use of ACP in some minority groups); 3) rituals and family involvement during healthcare; 4) professionals addressing multiculturalism in care at the end of life (e.g. lack of training in addressing the context of multiculturalism). CONCLUSIONS: These findings could contribute to making professionals more aware of cultural aspects that influence the process of death and highlight the need for further training in the handling of such situations.

Cutaneous mimics of child abuse and neglect: Part II.

Given that some cutaneous mimics of child abuse result from a rare disease, they may be more prone to misdiagnosis. For possible child abuse cases in which diagnosis remains uncertain at the time of initial dermatologic evaluation, it is important that dermatologists are prepared to distinguish actual dermatologic conditions in cases of ambiguous skin findings. Additionally, this review will aid clinicians in recognizing the possibility of concurrent actual dermatologic disease and skin findings related to abuse with the acknowledgment that they are not mutually exclusive. A proper recognition of mimics of abuse may prevent unnecessary stress and child protective service investigation.

Newborn care: A qualitative study of inter-cultural variations and similarities among two ethnic groups in Northeastern Nigeria.

Background: Neonatal mortality remains unacceptably high in most sub-Saharan and Asian communities, where cultural practices and poor antenatal care are common. Newborn care practices play a key role in preventing neonatal deaths. Aims: This study aimed to examine similarities and variations in newborn care between two major ethnic groups in northeast Nigeria. Subjects And Methods: Qualitative methods involving narratives, observations, focus group discussions, and in-depth interviews were used to collect data from recent mothers (ten per ethnic group) and grandmothers from the Babur/Bura and Kanuri ethnic groups in Borno State, Northeast Nigeria. A snowballing sampling technique was used to select the participants within four communities/villages (two for each ethnic group). Results: Babies were bathed within 30 to 45 minutes after delivery by mothers in both groups, except in case of ill health of the child and/or mother. Various substances were applied to the cord even though hygienic cord-cutting practice was reported. With the exception of early bathing, good thermal care practices were observed in both groups. Both groups applied emollients on the skin of the babies, but Bura preferred the use of shea butter to oils and lotion. Various substances were applied to other parts of the body of the baby, such as the fontanelle (Mahogany oil), anus (Neem oil and Mahogany oil), and circumcision wound (engine oil) more so among the Bura than the Kanuri. None of the substances were deemed to be harmful. Conclusion: Similarities and variations in newborn care exist between the two ethnic groups. There is a need for health education and promotion to encourage and facilitate positive behavioral change from old traditional practices to healthy newborn care practices among the Babur/Bura and Kanuri ethnic groups.

'Cleaning the womb': perspectives on fertility control and menstruation among students in Antananarivo, Madagascar.

This article discusses students' perspectives on fertility control, including induced abortion, in Antananarivo, Madagascar. The study draws on a total of nine weeks of ethnographic fieldwork conducted in 2016 and 2017. It argues that while the majority of the students do not refrain from premarital sex, they negotiate their desire for physical intimacy in accordance with the prevailing discourse of premarital abstinence among the Merina ethnic group in the central highlands. In this context, modern contraception, particularly hormonal birth control that could cause menstruation to cease, is considered highly problematic since it was believed capable of creating a 'blockage' of the reproductive system which in turn could lead to future infertility. Due to such cultural barriers, there is therefore low coverage and unmet need for contraception among Malagasy students in Antananarivo. Instead, they would rather rely heavily on traditional methods such as periodic abstinence or the calendar method. Moreover, due to the risk of unwanted pregnancy, menstruation is central to the moral control of own and other's sexual behaviour at both a personal and a collective level.

Understanding ethnic variations in HIV prevalence in Kenya: the role of cultural practices.

Patterns of HIV prevalence in Kenya suggest that areas where various cultural practices are prevalent bear a disproportionate burden of HIV. This paper examines (i) the contextual effects of cultural practices (polygyny, male circumcision) and related sexual behaviour factors on HIV prevalence and (ii) the extent to which specific cultural practices in a community/county might explain existing ethnic variations in HIV prevalence in Kenya. The analysis applies multilevel logistic regression to data from the 2012/13 Kenya AIDS Indicator Survey. The results reveal striking ethnic variations in HIV prevalence in Kenya. The prevalence of polygyny in a community is positively associated with HIV prevalence, while a higher level of male circumcision in a county is protective for both men and women. The effects of these factors are stronger for men than women at both individual and contextual (community/county) levels. These cultural practices and associated risk factors partly explain existing ethnic differences in HIV prevalence in Kenya, but there remain significant ethnic variations that are not explained by these cultural practices or related sexual behaviour factors. These call for stronger empirical evidence to offer stronger theoretical explanations and inform effective policy and practice to address HIV epidemic in adversely affected communities in Kenya and similar settings in sub-Saharan Africa.

Role of Yeasts in the Cranberry Fruit Rot Disease Complex.

Cranberry fruit rot (CFR) is an economically important disease caused by at least 10 species of filamentous fungi. Despite the application of fungicides, incidence of CFR is sometimes high, raising the possibility of a role for microbes other than fungi in the CFR complex. Isolation of microbes from rotten berries on culture media that favor either bacteria or yeasts resulted in mucoid colonies from <15% of dry-harvested rotten berries but up to 60% of wet-harvested berries. The mucoid colonies were identified as yeasts, primarily in the family Saccharomycetaceae. Inoculation of sound berries with three yeasts, Hanseniaspora uvarum, Pichia fermentans, and Pichia terricola, resulted in significantly higher incidence and severity of rot symptoms compared with mock-inoculated controls; these yeasts were recovered from inoculated berries, providing evidence of their pathogenicity. The minimum concentrations of azoxystrobin, chlorothalonil, and prothioconazole that resulted in 80% inhibition of growth compared with untreated controls (MIC80) were determined for a subset of yeasts. In general, MIC80s were higher for azoxystrobin and prothioconazole (usually >64 µg/ml) than for chlorothalonil (usually ≤1 µg/ml). To complement culture-dependent studies, DNA was isolated from wet- and dry-harvested rotten berries, and fungi were identified to the level of family by high-throughput sequencing of the fungal internal transcribed spacer region. There were no fungal families consistently detected among samples by one method (culturing or high-throughput sequencing) and missed by the other that have not previously been reported in cranberry; however, some fungal families were found to be more abundant by one method versus the other. Harvest method (wet or dry) had a significant effect on the composition of fungal communities of rotten berries (P < 0.001), and operational taxonomic units representing the Saccharomycetaceae were more abundant in wet- than dry-harvested berries. Taken together, the results suggest that some yeasts are pathogenic to cranberry and may be especially relevant in wet-harvested berries.

How Do Chinese Youth in Hong Kong Evaluate Maternal Guilt and Shame Induction? Age, Form, and Domain Differences.

Although Chinese parents are seen as employing guilt and shame induction to socialize children's culturally appropriate behavior, research has focused primarily on Chinese parents' use of these inductions and their links with child adjustment rather than on children's evaluations of them. Furthermore, this research typically does not examine variations in children's appraisals based on the type of behavior being socialized. The present study addressed these gaps in the literature by examining 206 Hong Kong Chinese children's and early adolescents' (Ms = 9.76, 13.35 years, SDs = 0.78, 0.54; 50% and 61% female, respectively) appraisals of maternal guilt induction (act- vs. parent-focused) and shame induction (social comparison vs. denigration) following a hypothetical moral and academic transgression. Overall, act-focused guilt induction was evaluated as more appropriate, respectful, effective, and reflective of mothers' love and concern than parent-focused guilting, and in turn, social comparison shaming, and then denigration and more so overall for the moral than the academic transgression. Early adolescents judged act-focused guilting for the moral transgression as more effective and eliciting more positive feelings than did children. Although culturally valued, social comparison shame (and also denigration) were judged as less appropriate, less effective, as reflecting less maternal love and concern, and as eliciting less positive feelings (but only for social comparison shaming in response to lower-than-expected academic performance) by early adolescents as compared to younger peers, suggesting that youth become more critical of these culturally appropriate practices in the transition to adolescence.

Study protocol of personal characteristics and socio-cultural factors associated with mental health and quality of life of residents living in violent territories.

BACKGROUND: Throughout the world, millions of people living in deprived urban environments with frequent experiences of violence are mentally distressed. There is little evidence about which characteristics of people living in such environments are associated with lower or higher levels of mental distress and how they may cope with experiences of violence. METHODS/DESIGN: This study is part of the research project 'Building the Barricades' (ES/S000720/1 ESRC-AHRC GCRF Mental Health 2017), which uses a mixed-method approach. Quantitative and qualitative studies will be conducted in 16 favelas in the area of Maré in Rio de Janeiro, Brazil. The quantitative study consists of a survey of 1200 randomly selected adults living in Maré and of 200 individuals who frequent the open-use drug sites. The survey will assess sociodemographic characteristics, experiences of different forms of violence, physical and mental health status (including drug use) and active participation in cultural consumption and production. In the qualitative study we will conduct 60 in-depth interviews and 8 focus groups of participants selected from respondents to the survey to assess in more detail their experiences of violence and coping strategies. In order to analyze the quantitative data we will use descriptive statistics and explore associations in uni- and multi-variable analyses. Qualitative data will be subjected to thematic analysis. DISCUSSION: This is an exploratory study to identify characteristics and coping strategies that appear to help people to overcome experiences of violence in deprived areas without developing mental distress. The findings could inform policies to reduce mental distress and improve the quality of life of people living in urban areas affected by violence.

Betting Practices Among Players in Portuguese Championships: From Cultural to Illegal Behaviours.

The growth of the online sports betting market has generated new risk areas and threats to sport integrity, such as match-fixing. In recent years, institutional concern to fight against the phenomenon has been intensified and a set of countermeasures has been adopted. One of the most widely implemented measures to protect integrity in sport is to ban athletes and sports players from betting on the competitions in which they are involved. In some countries, such as Portugal, this practice has become a crime under the new legislation. Despite the legal and sporting restrictions and the prevention programmes carried out for sport institutions to explain the gambling rules, there are many athletes who are putting bets on their own competitions and even in their own games. Through interviews with key informant actors and ethnographic fieldwork, this article describes betting patterns among sports actors in Portugal and explains the perceptions and incentives that lead them to bet in their own sports, competitions and games. The results show different conceptions of integrity between the normative discourse on legal and sport governance institutions and sports actors' opinion, essentially, the premise that suggest a direct link between betting on one's own games and manipulation of these games. In some cases, betting in one's own games helps to strengthen fair play values. However, the spreading of online betting, together with the perception of inefficient controls in the implementation of sporting and legal regulations, creates opportunity structures for fixing matches and taking financial profit though gambling activities.

An outlook on livestock welfare conditions in African communities - A review.

A significant proportion of the African continent is conducive for animal agricultural production, due to its historical experience and available resources to accommodate and nurture various indigenous and exotic animal species and breeds. With food security being a global challenge, animal products can play an important role as nutrient dense food sources in human diets, particularly in Africa. However, this does not seem to reach its full potential in practice, due to numerous reasons that have not been adequately addressed. Animal welfare reservations can be highlighted as one of the major contributing factors to the curbed progress. The consequences have been scientifically proven to affect product quality and market access. However, in the African community, the concept of animal welfare has not been fully embraced. While there are international animal welfare standards in the developed world, there are inherent factors that hinder adoption of such initiatives in most developing regions, particularly among communal farmers. These include cultural norms and practices, social ranking, socio-economic status, available resources, information dissemination and monitoring tools. Therefore, there is need to harmonize what is internationally required and what is feasible to accommodate global variability. The protocols followed to ensure and evaluate farm animal welfare require regular investigation, innovation and a sustainable approach to enhance animal productivity, efficiency and product quality. Additionally, investing in animal wellbeing and health, as well as empowering communities with significant knowledge, has a potential to improve African livelihoods and contribute to food security. This review seeks to highlight the concept of animal welfare in relation to livestock and food production in African conditions.