This essay seeks to understand the relationship between dogs and the green snake, in a bid to illuminate their special status among the Tiv people of Central Nigeria. The Tiv are known for their great love for meat. The desire and love of meat propelled their ancestors into a culture of hunting and farming to ingratiate this insatiable need. However, respect and the conservation of a select breed of animals calls for a close study and special attention to understand why other animals are not edible. The Tiv share a common cosmological history and ontology with animals like dogs and the green snake. These animals are considered sacred and respected totems that the Tiv are forbidden to kill and eat. This research seeks to answer the question of how the Tiv people perceive the agency and special status of dogs and the green snake in their cultured area and the role played by animals in Tiv spiritual and cultural traditions. What ethical implications arise from these ontologies, particularly regarding animal rights, welfare, and conservation? These research questions will open diverse perspectives to the discourse on African animal ethics. This research also investigated and unveils the diverse perspectives on human-animal relationships and informs the development of an African animal ethics that incorporates indigenous knowledge systems. This research adopted a historicist, cultural, and evaluative approach in answering these questions. It argues that there are several similar totem practices in African cultures, many of which are gradually becoming obsolescent, which can be reclaimed and leveraged to liberate non-human animals to establish a viable African animal ethics.

Climate change has emerged as a significant threat to global development, disproportionately affecting vulnerable populations, particularly in developing countries like Bangladesh. This paper explores the complex relationships between climate change and vulnerability, highlighting how geographical exposure, socioeconomic conditions, and gender disparities increase the susceptibility to climate-induced hazards such as floods, cyclones, and salinity intrusion. Vulnerability is not steadfast in the environmental factors, but it is deeply influenced by poverty, limited access to resources, and systematic inequalities. Discussion emphasizes the gender nature of vulnerability, with women facing additional barriers to adaptation due to traditional roles and social constraints. Institutional policy responses are viewed, underscoring the need for inclusive governance, education, and long-term financial support. The study recommends a holistic and equity-focused approach to climate adaptation that prioritizes empowerment, gender inclusion, and localized solutions. Strengthening institutional capacity, increasing climate finance, and integrating climate into education and policy frameworks are vital to sustainable adaptation.

Ethics is a branch of philosophy that analyzes right or wrong of an action. Ethics studies all aspect of human activities; which water pollution is one. Water pollution is the emission of waste or chemicals into water bodies at a quantity that is harmful to man and the aquatic organisms. The Effects of water pollution include mass extinction species, decrease in the biodiversity, and scarcity of fresh water. The question to ask is “how can water pollution be ameliorated if not totally eradicated?” Using the method of philosophical analysis, the paper suggests that the implementation of deep ecological principles by policy makers would be abatements and environmental consciousness for the common good of the society.

Pragmatism is a school of moral philosophy, and of contemporary in origin, comparing to the other schools of moral philosophy. It evaluates the action based on the practical applicability and relevance. Pragmatism can, therefore, be useful to make a law that govern the society contemporary and relevant for the constantly changing world. Biomedical laws in particular are needed to correspond to the changing standards and good practices in tandem with their advancements. This paper will assess from a pragmatic point of view, the efficacy of the biomedical laws of Bangladesh.

Over 1.3 billion people in the world are challenged to access good and cheap healthcare when become ill. Health insurance policies are a fantastic strategy to assist people who can't afford medical care. For middle- and low-income nations, there hasn't been much research on the ability to pay for health insurance for public employees like school teachers. Therefore, this cross-sectional questionnaire based research has been undertaken to explore the reflection of health insurance among 383 Bangladeshi school teachers of 5 divisional city center primary school and were being surveyed online between 1st August to 30th August 2022. According to survey, monthly average (mean) health expenditure of respondents were 7668.93 BDT (Bangladeshi Taka equivalent to $80.72) with 95% confidence interval. Of 35% responders suffered from high blood pressure, approximately 8% people were suffering from arthritis and asthma, 7.8% people have heart disease and 8.1 % people suffer from cholesterol problem. Maximum respondents (80%) agreed that health insurance is burden for them. About 51% teachers had no idea about health insurance. However, there was no significant relation in between educational status and health insurance perception for male and female teacher respondents. Moreover, the comparative data highlighted that more awareness and more exploration might be needed in health insurance perception for primary school teachers. This result can contribute to form people’s choice-oriented health insurance policy.

A cross-sectional study was done on 50 ethics committee members from 15 different Ethics Committee (EC) over a period of 6 months from February 2018 to June 2018 to understand the structure and function of ECs in Bangladesh. Most of the ECs were male predominant (66.3%) and maximum ECs had technical members (93.33%). Only 8.3% ECs had lay person. Forty percent of the ECs did not update SOP routinely. Most of the ECs had no provision of training for its members (79.2%) and had no budget (71.8%) for the purpose of running EC efficiently. Different ECs had different quorum to start the meeting. Maximum ECs service were voluntary (82.22%). A little less than half of the respondents (45.76%) felt that their decision had not been noted down if disagreed against majority of vote in the ECs and did not placed in the minute. Maximum respondents (88.18%) did not know whether there was any law in Bangladesh to create a EC. A big percentage (89%) of ECs did not monitored by authorized body to guide and oversee the functioning of EC. This article concluded that some ECs followed the international rules and regulation to formation and function the ECs but still a handsome number of ECs were lag behind in Bangladesh. The capacity of ECs can only be strengthened by training and various recognition/accreditation programs.

Ethics Committees (ECs) are endowed with the responsibility of ensuring ethical conduct of biomedical research and human research participants’ protection. Although mandating its registration with central regulatory agency/agencies like Department of Health Research or Central Drugs Standard Control Organisation helps to improve its quality of functioning, further progress in achieving highest standards of ethical review is facilitated by undergoing various recognition/accreditation programs. One such is the Strategic Initiative for Developing Capacity in Ethical Review (SIDCER) recognition program, which was established under the World Health Organization–Tropical Disease Research (WHO-TDR) as a public-private partnership project in the year 2005. An EC is recognized by SIDCER after assessing five standards namely its structure and composition; adherence to specific policies; completeness of its review process; after review process; and documentation and archiving. This review describes the experiences of an EC of Sri Manakula Vinayagar Medical College and Hospital (SMVMCH), on the path to receiving SIDCER recognition and way beyond.

The Disabilities Act of 1990 and the Developmental Disabilities Assistance and Bill of Rights Act of 2000 of United States in act to prevent social exclusion of people with intellectual and developmental disabilities (IDDs) and to cut back on unneeded expenditures to society. However, despite the protective legislation, the rights of adults with neurodevelopmental disorders have not yet been fully realised. There are several obstacles to overcome the neurological development related health care services, including health care usage, educational and career pathways, family and social lives, self-fulfilment, and quality of life. There are significant gaps in the transition process that affect the health care systems. Lack of transition and transfer planning, neurodevelopmental disorder health care pathway services have lack of experience, education, and expertise which result the inadequate growth of the health care quality and create communication gap in between service providers and service users. The aim of this short communication is to mention and clarify the ethical concerns of neurodevelopmental service evaluation.

It is quite worrisome that syntactic norms and values, which ideally guide the arrangement of words, phrases, clauses and other lexical categories, are not strictly upheld and followed by many researchers and even research bodies. That implies violating some basics of research ethics. This study rises to make a critical exposition of syntactic rules in research ethics, which are often violated. Relying on observation and secondary data, the study demonstrates that poor knowledge and negligence of syntactic rules largely accounts for the violation of syntactic rules in research works by researchers and many concerned research bodies. It shows that unacceptable grammatical structures have grave implications for the overall given research work. Also, phrase structure rules correlate with interpretative rules, just as syntax and semantics also correlate. The study concludes that since language is rule-governed, the violation of syntactic rules in research work implies the violation of language rules and research ethics. The study is anchored on the syntactic theory of Universal Grammar, which explains how standard syntactic rules and research ethics are universal, and must be followed in order to have acceptable and correct sentences and research.

Human embryonic moral status in the embryo debate in the Indian religious school of thoughts is a challenging issue. The paper tries to figure out whether ontological status implies moral status of embryo. Consciousness is an important determinant of animation of human embryo. In this paper an attempt had been made to understand the concept of man and soul in the Hindu philosophical thought. In the process we would also make a critical review of embryology in the Hindu philosophical thought. The study would adopt a conceptual elucidation of morality. The paper made an elaborative study of Puruṣa as found in the Saṃkhya Philosophy and the study of consciousness and animation would try to resolve the related question, when does life begin to have that value? Embryo-protectionist regards embryos as a potential person. The Gita says the human person is individual self-called āttmā, whose nature is of pure consciousness, Brahman/Puruṣa. Consciousness constitutes the essentiality of individual Self. Human embryo developments are elaborately studied in the Yajñavalkya Smṛti, Garbha Upaniṣad, and Suśruta Saṃhitā. The self that remain latent in the embryo gets impetus with the association of consciousness until then it cannot be a human personality. In Hinduism sanctity of life gets combined with autonomy and self-determination. The sanctity of life applies both to the fetus as well as to the overall welfare of the society. The embryo being in an interim stage and the soul not being destroyed upon body annihilation, it may be claimed that since destruction or annihilation of the physical form does not destroy the soul, beneficial embryo research should thus not be abhorrent. The Hindu ethics as examined here precludes the consideration of the situation at hand, and causing the least harm and work according to one’s dharma.