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Abstract Background Sleep disturbances are frequently reported among people living with HIV infection. In Ethiopia, approximately half of people living with HIV/AIDS experience mental health issues, which further degrade sleep quality. This systematic review and meta-analysis aims to assess the national prevalence of poor sleep quality and identify key determinants. Methods A systematic review and meta-analysis followed the Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines, focusing on English-published studies. The search spanned Google Scholar, HINARI, Scopus, PubMed, EMBASE, Web of Science, and AJOL from April 4, 2023, to May 15, 2023. Three reviewers independently extracted data and evaluated study quality using a modified Newcastle‒Ottawa scale for cross-sectional studies. Stata version 11 was used for the meta-analysis, employing a random-effects model to estimate poor sleep quality. Study heterogeneity was assessed using I2 and Cochran's Q test. Results A total of 6,070 articles regarding poor sleep quality and/or associated factors among people attending antiretroviral treatment clinics in Ethiopia were retrieved. The pooled estimate of poor sleep quality among people living with HIV in Ethiopia was 52.64 (95% CI: 44.08, 61.20). Depression (AOR = 4.61; 95% CI: 1.15, 18.51), a CD4 count 1000 copies (AOR = 1.42; 95% CI: 0.19, 10.61), and anxiety (AOR = 17.16; 95% CI: 4.47, 65.91) were identified as factors associated with poor sleep quality. Conclusion A systematic review and meta-analysis found that about half of people living with HIV/AIDS in Ethiopia experience poor sleep quality. Key factors contributing to poor sleep quality include CD4 count, viral load, depression, and anxiety. Policymakers and relevant organizations should address these issues to improve sleep quality and manage the factors affecting it.

Rawls formulates an international theory of justice with the name The Law of Peoples based on the conception of Peoples endowed with a moral nature. “Peoples” are not equivalent to states in the general sense, but states whose exercise of political power has legitimacy and, therefore, has membership in the society of all peoples. The legitimacy manifests itself in the fact that peoples, as members of the society of peoples, must be reasonable and rational, and in particular, rationality must be restricted by the reasonableness. For Rawls, the willingness to give other peoples a proper respect in a reasonable sense is an essential part of the idea of peoples. However, the tolerance conception of the Law of Peoples centered on liberal peoples and the attitude of liberal peoples towards “outlaw states” and “burdened societies” have betrayed the idea of reasonableness and reciprocity. Although Rawls highlights the concept of “realistic utopia” in the hope that the Law of Peoples is reasonable and necessary, featuring liberal peoples as cores, putting decent hierarchical peoples, outlaw states and burdened societies in an inferior position, The Law of Peoples will be eventually in a dilemma for lack of justice and practicability.

The settled population of the Fergana Valley is distinguished by a unique agricultural culture. It had a strong influence on the agriculture of the Kyrgyz, Kipchak, Kuramin, Yuzi, and Karakalpaks, who were engaged in cattle breeding in the past. Traditions and rituals associated with agriculture were formed on the basis of belief in the magical power of various agricultural cults. In such rituals as khudoyi (sacrifice), kosh chikarish (plowing with an ox-drawn plow), shokhmoylar (lubrication of horns), kosh oshi (food prepared before plowing with an ox-drawn plow), performed before the start of spring work, ancient agrarian cults were preserved in syncretism with Islamic views.

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Since the adoption of the Charter of the United Nations in 1945, the principle of the right of peoples to self-determination has been one of the cornerstones of international law. However, both its scope and content have been the subject of many debates. But while there have been numerous provisions establishing the content of self-determination, from the right of the colonial peoples to achieve independence from their foreign oppressors, during the decolonization process, to the "safeguard clause" of the 1970 Friendly Relations Declaration which establishes the right of peoples to have a representative government and to participate freely in the decision-making process of their State, no legal definition for the concept of "peoples" has been established, nor any criteria which could help delineate peoples from other groups. This regulatory gap leaves room for diverse and sometimes contradictory interpretations, from narrow approaches, restricting the groups which can be qualified as holders of the right to self-determination to the peoples of colonies and non-self-governing territories, to broader interpretations of the norm, going as far as attributing self-determination a "universal scope". Therefore, determining who are the "peoples" has turned out to be one of the most persistent challenges faced by international law, the meaning of the notion remaining a legal dilemma. Having a more accurate illustration over the meaning of "self" which represents the holder of the right to self-determination is necessary, being considered the key issue in establishing the scope of the right beyond the colonial context, and thus, in providing a better understanding of the applicability of self-determination in the current international legal framework. This article aims to address this normative challenge and establish a more concrete meaning for the "self" in self-determination by trying to identify the criteria based on which a group can be qualified as a "people", as well as on drawing a distinction between "peoples" and other groups living on the territory of a State. [ABSTRACT FROM AUTHOR]

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Conclusion:There is no room for doubt about the value and importance of using 4K cameras and their lenses in documenting people’s festivals, which in turn show folklore topics in a high-resolution and more clear detail and landmarks than it was, as he used non-specialized cameras for individuals who had nothing to do with photography or field work, so they took random pictures Inaccurate and these images are used as documentation tools for people’s festivals, which are held once a year. Therefore, it was necessary to search for a more quality technique to show the artistic and aesthetic value of the performing arts that artists perform within folk festivals to be an honorable destination with a tourist impact. This value is highlighted by the field researchers who They will have the ability to use modern technical.In recording and documenting events brilliantly, as well as their ability to document information with a practical approach based on the method of field collection by newsmen: conclusions:1- Employment of modern technologies greatly serves folklore topics in a large number of ways.2- People’s festivals bring to us many cultural aspects that we must stop and deal with in many scientific researches.3- We cannot separate one science from the other, as the use of the latest cameras in the field of field research will serve the technical process wonderfully .4- 4K cameras have many features that make them able to deal with folklore topics in terms of documentation accurately and easily.

This writing addresses a theme that is that of organized peoples as collective subjects of resistance to neoliberal capitalism and at the same time as creators of new worlds. The living experience of the peoples is the compass for theoretical reflection and to project the type of transition that we are experiencing towards the other worlds that are being built and the ways in which each people is defending them. [ABSTRACT FROM AUTHOR]

In contemporary public international law, it is increasingly common that in many countries of the world and Europe, political representatives of the peoples are calling for an inalienable right to the external self-determination of the peoples involving secession to try to achieve their independence and autonomy, forming their national states to the detriment of already existing countries in which they are currently living. However, this may cause destabilization and wars in many complex multiethnic states and the European Union. Therefore, the Aland Islands and Quebec cases are extremely important for today’s understanding of the exercise of the right to self-determination of the people in contemporary public international law, in particular as the International Court of Justice in The Hague and the domestic courts invoke them as precedents to address all future cases of reference to the right of the people to external self-determination involving secession. Based on those cases, it has developed that the issue of secession is the question of the internal legal order of each sovereign country, which should deal with this issue through its constitutional legal order, and contemporary public international law should deal with its consequences. In connection with this, it is necessary to investigate and offer answers that will highlight possible abuses of the right to self-determination of all peoples as a collective human right in contemporary public international law. Such unlawful conduct may result in adverse legal consequences, in particular, the violation of basic principles of public international law, including the principles of territoriality and sovereignty of the states, the distortion of world peace and order, economic progress, the rule of law and the pursuit of basic human rights and freedoms, as well as other collective human rights, which may ultimately be the cause of provocation and lead to international and civil wars.

In contemporary public international law, it is increasingly common that in many countries of the world and Europe, political representatives of the peoples are calling for an inalienable right to the external self-determination of the peoples involving secession to try to achieve their independence and autonomy, forming their national states to the detriment of already existing countries in which they are currently living. However, this may cause destabilization and wars in many complex multiethnic states and the European Union. Therefore, the Åland Islands and Quebec cases are extremely important for today's understanding of the exercise of the right to self-determination of the people in contemporary public international law, in particular as the International Court of Justice in The Hague and the domestic courts invoke them as precedents to address all future cases of reference to the right of the people to external self-determination involving secession. Based on those cases, it has developed that the issue of secession is the question of the internal legal order of each sovereign country, which should deal with this issue through its constitutional legal order, and contemporary public international law should deal with its consequences. In connection with this, it is necessary to investigate and offer answers that will highlight possible abuses of the right to self-determination of all peoples as a collective human right in contemporary public international law. Such unlawful conduct may result in adverse legal consequences, in particular, the violation of basic principles of public international law, including the principles of territoriality and sovereignty of the states, the distortion of world peace and order, economic progress, the rule of law and the pursuit of basic human rights and freedoms, as well as other collective human rights, which may ultimately be the cause of provocation and lead to international and civil wars. [ABSTRACT FROM AUTHOR]

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The study of the stopovers on the Way of Saint James allows us to understand how, for a man of the Middle Ages, space covers different and complementary statutes. The concept covers, at the same time, the concrete and material space of the journey, the political and institutional space of time and its princes, and the symbolic space of ecclesiological places that affirm the power of the Church here below. Within this predefined framework, the history of societies is inscribed with its cities, its churches, its sanctuaries, all linked to the progressive and still nascent construction of a Spanish state where geography is invested with an epic fresco: the fifth Book of Codex is, certainly, a guide for pilgrims. But it also shows them, and above all, a way in which faith is inseparable from a struggle against the infidel in which the peoples of France and Spain are invited to participate under the aegis of the Emperor Charlemagne and in accordance with his chivalrous model. The book proclaims the need for this unity in the Rosary of the carefully chosen stages which make up the path and which are completed by the Apostle’s Sanctuary. The Guide is also a place of experimentation, that of a writing anxious to give to see, whether it is the strange human creatures that inhabit the lands crossed, the miracles of the saints whose exemplary lives are remembered, or the wonders of sacred art.

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At a time of progressive development of public international law, the internal self-determination of peoples has no alternative, but external self-determination is justified in a situation where, as a result of oppression, dispossession, and collective discrimination, a certain people have full rights to freely determine its political, social, economic, and cultural setting. In the case of Kosovo, the right to “remedial secession” based on the right to external self-determination has been achieved. According to many legal scholars, the related right is an exception and could be realized outside the colonial context, in limited circumstances that resemble the colonial paradigm. Modern customary public international law provides a legal basis for the introduction of the concept of the right to “remedial secession” and forms an argument that is supported by the “Great Powers” and is consistent with international institutional practice provided that the people’s fundamental human rights are threatened. Th is article aims to explain through the case of Kosovo that the external form of self-determination, which includes secession, is possible only exceptionally in the case of grave violations of human rights and freedoms, war crimes, repression, and systematic oppression, and that the internal self-determination of the peoples is a more acceptable form of realizing this collective human right, which should be realized through broad constitutional and legal reforms in every multiethnic state (a certain degree of autonomy or decentralization). [ABSTRACT FROM AUTHOR]

The paper analyzes the language policy and its implementation in the North Caucasus in the modern period. The experience of the work of the state authorities and educational institutions in the language sphere is studied. It is noted that in Russia the problem of preserving the languages of the peoples of the country, including the peoples of the North Caucasus, became urgent after the native (national) languages were excluded from the federal educational standard. After some discontent, amendments were adopted to the articles of the law ‘On education in the Russian Federation’. Students in Russian schools were provided the opportunity to study Russian as a native language along with the possibility of receiving education in their native languages from among the languages of the peoples of the Russian Federation. The subjects of the Russian Federation have sufficiently developed laws and regulations that ensure the preservation and development of the languages of the peoples of the North Caucasus. The paper investigates the factors that negatively affect functioning of the languages of the peoples of the North Caucasus, and the role and significance of the Russian language in interethnic relations.

Late 19th – early 20th centuries left a significant mark on the life of the Turkic-Muslim peoples who lived in the territory of the Russian Empire with a wide spread of the enlightenment movement. Simultaneously, Tatar enlighteners conducted a huge historical activity for the development of local education in Turkestan. However, by the beginning of the second decade of the twentieth century, the education of local children by Tatar teachers in the Turkestan region was almost eliminated. In the existing schools, where Tatar teachers worked, only Tatar children were taught.

Rapid changes in the natural and social environments of the Arctic region have led to increased scientific presence across the Arctic. Simultaneously, the importance of involving local Indigenous peoples in research activities is increasingly recognized for several reasons, including knowledge sharing and sustainable development. This study explores Arctic early career researchers’ (ECRs) perceptions on involving local Indigenous peoples in their research. The results, based on 108 online survey respondents from 22 countries, show that ECRs value the knowledge of local Indigenous peoples and generally wish to extend the involvement of this group in their research. ECRs in North America and in the social sciences have more experience working with Indigenous communities and value it more than researchers in the Nordic area and in the natural sciences. Respondents cited more funding, networking opportunities, and time as the main needs for increasing collaborations. The results of this study are helpful for developing strategies to build good relationships between scientists and Indigenous peoples and for increasing the involvement of Arctic Indigenous peoples in science and engagement of their knowledge systems. The complementary views from Arctic Indigenous peoples are, however, needed for a full understanding of how to effectively achieve this.

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This text analyses the possibility of discussing global justice today using the theoretical tools of John Rawls. With that end in mind, we will present the main lines of his justice as fairness to see how Rawls extrapolates the fundamental bases of his theory of justice at a global level. Having done that, we will evaluate the theoretical justification of the Rawlsian global approach, its internal consistency and its validity in practice to conclude that the Rawlsian defense of the autonomy of peoples prevents his theory to properly set limits on global inequalities. By replacing the redistributive potential of the domestic difference principle by a meager duty of assistance, Rawls's theory is quite permissive with global material inequalities, which can be considered an inconsistency. [ABSTRACT FROM AUTHOR]

This article presents and defends a distinction between cultural and political sources of social identities. The term peoples will be used to refer to cultural collective entities; nations will be understood as groups whose primary source of self-identification is derived from their common democratic political aim. The distinction allows us to recognise cultural pluralism in modern democratic states without losing sight of the need for common democratic political self-awareness – a common national identity. It is able to avoid the problem of 'nation-building' through cultural assimilation of smaller groups, as well as to foster common political belonging without the pressure of cultural uniformity. In practical terms, moreover, separating between cultural and political social identities can provide a solid platform which will enable a democratic state to survive its own socio-cultural diversity and the perpetual movement of peoples throughout geographical space. [ABSTRACT FROM AUTHOR]

Two issues shall be discussed: what is meant by people’s right to self determination and how has it been realized, also in the context of indigenous-tribal peoples. Analysis shall be done, by using a juridical doctrinal method. The purpose would go beyond explaining but also induce understanding of people’s right to self determination in the context of nation states. One determining faktor in the construction of a nation state is the emergence of an imagined solidarity between peoples from different races, tribes, or religious beliefs, being the result of suffering under colonialism. Notwithstanding that indigenous or tribal peoples may and in fact experience similar suffering under the state they are considered to be part of, international law, while recognizing their right to self determination, does not fully extend the same scope of rights to them.

Owing to patriotism, solidarity of the people, scientific and economic potential, the Soviet Union not only withstood the attack of Nazi Germany but crushed the Nazis seventy years ago. In order to protect the freedom and independence of the country, the multinational Kalmyk ASSR (Kalmyk Autonomous Soviet Socialist Republic) along with the entire country and the population, rose to the defense of Russia from the earliest days of World War II. In the Soviet Union during the Great Patriotic War, almost 34.5 million people (including 21.2 million of Russians) put soldiers’ overcoats to fight the enemy. Among them there were 43,210 citizens of Kalmykia. The peoples of the Kalmyk ASSR participated not only in the fighting on the front lines of the war and partisan detachments but also worked selflessly in the rearward, assisting the Red Army. As a result, at the cost of thousands of lives the Soviet people defended their territory and state sovereignty. In July 1942 in conjunction with other compounds of the 51st Army, the 110th Kalmyk Detached Cavalry Division successfully completed its mission on the Don, repulsing an attack of superior enemy forces. According to the manual of the General Staff of the Red Army, Marshal A.I. Yeremenko, the fighting on the Don prepared the ground for a fundamental turning point in the Second World War at Stalingrad.

The present original article, outlines the results of the research project, which has for general study objective, to determine the role of the Jurisprudence of the Constitutional Court, in the development of legal pluralism and the multicultural state of the indigenous peoples. For which purpose, it was carried out through analytical, hermeneutical, and descriptive methods. Considered as a research of a legal and qualitative nature, based on the bibliographic and jurisprudential search. From the analysis of 22 jurisprudences of the Constitutional Court, it was possible to obtain as a result, the critical analysis of the regulatory and protectionist role that the high court has, by guaranteeing rights and principles to the indigenous community. Finally, as a conclusion it could be indicated that the indigenous groups are safeguarded by the jurisprudence, but that, with respect to the legislator, it has vacuums of uncertainty regarding their territorial rights and autonomy. [ABSTRACT FROM AUTHOR]

The Constitution of South Africa contains the promise in Section 235 that any community that shares a common language and cultural heritage may be granted self-determination. The Constitution does not give any guidance about who the communities are that qualify for this self-determination. Terms such as minority, nationality and peoples have been notoriously difficult to define. The term 'community' has now been added to this list. In this article, consideration is given to international law and state constitutional law to ascertain how the term 'community' can be applied in South Africa; whether the term 'culture' should be used to expand or restrict the composition of the language community; and whether the community should be organised at a national level or whether local and regional communities could also qualify for a form of self-determination. [ABSTRACT FROM AUTHOR]

In this excerpt from his celebrated book From the Doctrine of Science to the Logic of Culture (1991), Bibler discusses a break in historical continuity due to fundamental changes in the social sphere. Dictatorships and wars are causing the resettlement of peoples and the need to understand foreign cultures in conjunction with one's own while at the same time dwelling on the initial concepts of human life: human dignity, morality, and so forth. Interaction between different cultures (Europe, Asia, Africa) is taking place. Differences also exist between them and ancient, medieval, and modern-era European cultures. These interactions are visible in philosophy: We can take Aristotle or Nicholas of Cusa as our own interlocutors, though fundamentally different from us in terms of reasoning. Core changes are taking place in science, as well: Old theory is not being sublated by new theory, by Einstein and Bohr, but is becoming more well-rounded through it, while new theory is experiencing a combination of its ideas of the universal meaning of Galileo's discoveries. Galileo is no less important than Einstein, and vice versa. The interconnection of various scientific explanations must be included in modern understanding. Reason proceeds from the beginnings of science, moves to the new, and returns to an understanding of reason itself. Science turns to its origins and arrives, oddly enough, in the future, at nonclassical and postclassical physics. Bibler also discusses cultural works that are closely intertwined with the personality of the creator and the audience. In this section, he touches on changes in the nature of labor, which shifts from joint labor to universal (as defined by Marx) when activities toward self-change (that is, creative activity) become decisive. [ABSTRACT FROM AUTHOR]

This is a report specifically focusing on the International Covenant on Economic, Social, and Cultural Rights (ICESCR) and questions whether or not these rights have been provided to Fourth World peoples in Asian countries. This report examines five specific peoples with the purpose of determining whether they have been afforded the rights enshrined under the ICESCR. This report aims to highlight the Fourth World peoples in the Asian region that have been severely affected by the implementation or lack of effective implementation of the ICESCR. While the authors acknowledge that the States mentioned in this report may have undertaken to officially consider the implementation of economic, social and cultural rights as prescribed under international law. This report flags violations of the Covenant that require urgent attention to ensure compliance with international law. The report further identifies recommendations that aim to alert the United Nations and relevant institutions that action to encourage compliance is needed. The States discussed in this report should also take note of the fact that any failure to comply with the Covenant can and should be immediately corrected as a matter of priority. [ABSTRACT FROM AUTHOR]

Scholars and practitioners have exposed the limitations of traditional Euro-American approaches to knowledge organization (KO) when it comes to Indigenous topics. To develop more effective KO practices, there is a need for KO practitioners to understand Indigenous perspectives at an epistemological level. A theoreticallyinformed model of Indigenous systems of knowledge serves as a pedagogical tool to support the labor of boundaryspanning and code-switching between Euro-American KO practices and Indigenous KO practices. [ABSTRACT FROM AUTHOR]

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This article reviews and discusses three key concepts -the indigenous, ethnicity and indigenousness- as elements of the recognition process that indigenous groups in Mexico have traversed. This process is traced, specifically, from the moment when neoliberalism was established as the form of government, and analyzes the recognition policies that the mexican State has implemented along the way. [ABSTRACT FROM AUTHOR]

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This introduction presents background information to a special issue exploring the complexities of the Chinese identity and forms in which 'Chineseness' is expressed by Chinese migrants in Africa. Existing literature and media reports on the Chinese in Africa assumes that they are a homogenous group, this introductory article argues to the contrary. The Chinese diaspora in Africa range from descendants of migrants that settled in Africa in the seventeenth century to twenty-first century migrants. This historical and contemporary engagement between China and African countries is essential to understanding the diversity and hybridity of Chinese identity in Africa. This observation provides the basis for the six articles in this special issue. Based on ethnographic observation and in-depth interviews with the Chinese diaspora and locals in Zimbabwe, Ghana, Zambia and South Africa, the articles provide a compelling argument on why there is no single Chinese identity in Africa. [ABSTRACT FROM AUTHOR]

In A Political Theory of Territory, Margaret Moore’s basic thesis is that peoples gain rights to territories by occupying them. The current article challenges the underpinning social ontology of this normative theory. For Moore, a people is a collective agent meeting conditions of mutual identification and shared aspirations, political capacity, and a history of political cooperation. In turn, a people so understood occupy a territory when its members reside in it and plan their lives around their relationship to it. Against these conceptions, the current article argues that both notions - peoples and occupancy - fail, and for similar reasons, namely, an underlying subjectivism that creates more conflict than it resolves. [ABSTRACT FROM AUTHOR]

The concept of the modern state, based on the social contract theory in the context of popular sovereignty on which it is based, regards the individual as a political subject, unlike classical political philosophy. In Ottoman thought, the concept of the social contract and the transformed notion of the people, especially when mentioned alongside the Constitutional Monarchy, are the basis of legitimacy in the process leading to the nation-state. This article deals with the perception and the effects of the concept of the people and populism, starting with Ottoman thinkers, which emerged as the source of legitimacy of sovereignty in the context of the social contract. This paper evaluates how the people who were granted transcendental attributes in the Second Constitutional Monarchy, were transformed, right after theNational Struggle, to having to be trained to the true path in the context of sovereignty. [ABSTRACT FROM AUTHOR]

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Within the Mapuche sociopolitical movement for self-determination (autonomy) which rose in Chile in the nineties, a generation of urban Mapuche began to undertake projects of communication and culture. The development of audiovisual productions, which have played a fundamental role in the struggle for the right to do and to spread their own images and representations, has become relevant there. This paper seeks to establish the status of these images as devices of critical thought in order to address the affirmative and immanent power which this aesthetic-political breakthrough implies. In this way it is stated as a counterpart of the teleological nation-state historicism and as proliferating suspension of the consubstantial biopolitics sacrificial violence of the regional economic pattern of accumulation by dispossession. [ABSTRACT FROM AUTHOR]

This paper analyzes the characteristics and nature of leadership within the Socialist Revolutionary Party, important political experience of the second half of the 1920s. It shows the factors that enabled these revolutionary leadership to take hold within, the social origins of these activists, the kind of prominence that exercised within the party and related social organizations. It is, in short, an analysis of how the current political leaders that claimed to represent the people, of which emerges a diverse group of activists determined to advance the social revolution, imbued with a provision to martyrdom and an inclination violence by a passenger who gave the world popular approach, rather inclined to reject all forms of political violence