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All Journal Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial SIASAT Journal Budapest International Research and Critics in Linguistics and Education Journal (Birle Journal) Budapest International Research and Critics Institute-Journal (BIRCI-Journal): Humanities and Social Sciences Budapest International Research in Exact Sciences (BirEx Journal) Britain International of Humanities and Social Sciences (BIoHS) Journal Britain International of Exact Sciences Journal (BIoEx Journal) Rowter Journal Matondang Journal Economit Journal Polit Journal LingLit Journal Lakhomi Journal
Muhammad Ridwan
Universitas Islam Negeri Sumatera Utara, Indonesia
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Biochemistry, Genetics & Molecular Biology Chemistry Civil Engineering, Building, Construction & Architecture Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Mathematics Medicine & Pharmacology Physics Social Sciences Transportation Other

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Ethiopian Women, the Law of Safuu, and Ecofeminist Climate Justice in Genesis 2 Belay Sitotaw Goshu; Muhammad Ridwan
Polit Journal Scientific Journal of Politics Vol 6 No 1 (2026): Polit Journal: Scientific Journal of Politics, February
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Abstract

Mainstream eco-theological readings of Genesis 2:4–17 have emphasized “stewardship” or “dominion” without engaging African Indigenous legal systems or the concrete climate knowledge of Ethiopian women. The Oromo moral-ecological law of Safuu, a system of prohibitions against pollution, deforestation, and over-extraction remains largely absent from biblical interpretation and climate justice discourse. This article advances an Ethio-ecofeminist reading of Genesis 2:4–17, arguing that the creation narrative, interpreted through Safuu and the lived agency of Ethiopian women as seed-keepers, water fetchers, and sacred-grove guardians, yields a juridical-ecological mandate for climate justice. The study employs decolonial feminist biblical criticism and Oromo epistemology, conducting a verse-by-verse exegesis of Genesis 2:4–17 alongside ethnographic and policy analysis of Ethiopian women’s climate burdens, the Gadaa governance system, and forest carbon offset schemes. Findings: The Hebrew adam-adamah kinship resonates with Oromo Uumaa (creation as family); the prohibition of the tree of knowledge functions as a Safuu boundary protecting interdependence; and the mandate to avad and samar (to till and to keep) charges humans with sacred service and protective guardianship. Ethiopian women’s watershed councils, seed cooperatives, and liturgical forest rituals enact this mandate against extractive agriculture and carbon offset projects that displace them. Conclusion: Genesis 2, read through Safuu and Ethiopian women, replaces the “dominion” model with an indigenous, gendered framework for climate justice grounded in communal land trusts, water commons, and restorative enforcement. Policy makers should recognise women’s Idir assemblies as official water governance bodies, mandate free prior informed consent for forest carbon projects, and integrate Safuu-based dispute resolution into land administration.
Collective Action for Public Health, Fragmented Action for Public Peace: Institutional Resilience and Failure in Ethiopia's Religious Councils Belay Sitotaw Goshu; Muhammad Ridwan
Polit Journal Scientific Journal of Politics Vol 6 No 1 (2026): Polit Journal: Scientific Journal of Politics, February
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Ethiopia’s Inter‑Religious Council of Ethiopia (IRCE) successfully mobilised collective action against COVID‑19 but has failed to mediate the country’s multiple ethnic conflicts. This paradox challenges assumptions about the peacebuilding potential of religious institutions. This study investigates why the same religious institutions demonstrate high collective action for public health but fragmentation for peace, testing whether threat type (exogenous vs. endogenous) explains divergent outcomes. A comparative case study design was employed, comparing the IRCE’s response to COVID‑19 (exogenous threat) with four ethnic conflicts (endogenous threats): Tigray, Oromo, Amhara, and Gurage. Data sources included IRCE public statements, news archives, ACLED conflict data, NGO reports, and peer‑reviewed literature. Analysis traced five criteria: public statements, ceasefire calls, mediation attempts, humanitarian roles, and internal unity. COVID‑19 produced high collective action, leader neutrality, state partnership, clear positive‑sum goals, and success. All four ethnic conflicts produced low to very low collective action, loss of leader neutrality, the state as protagonist, zero‑sum goals, and failure. The Gurage case involving co‑religionists on both sides demonstrated that even shared faith cannot overcome endogenous partisan divisions. Foundational weaknesses include government co‑optation of religious leaders into the ruling party, financial dependency, and abandonment of religious doctrines demanding justice. Ethnic identity overrides religious authority in endogenous conflicts. The IRCE’s institutional design assumes neutrality that no longer exists when the state is a belligerent and leaders share ethnic identities with combatants. Institutional resilience is domain‑specific: success in public health does not transfer to peacebuilding. During active civil wars, donors should support local, traditional peace custodians (e.g., Aba Gars) rather than national inter‑religious councils, and prioritise internal ethnic de‑escalation within religious bodies before external mediation.
The Divine Blueprint: Mathematics, the Language of Creation Muhammad Ridwan; Belay Sitotaw Goshu
LingLit Journal Scientific Journal for Linguistics and Literature Vol 6 No 4 (2025): Linglit Journal: Scientific Journal of Linguistics and Literature, December
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Abstract

The relationship between mathematics and theology has occupied human thought for millennia, with traditions across cultures conceiving mathematics as a divine language or blueprint through which the cosmos is ordered. The remarkable effectiveness of mathematics in describing physical reality presents a persistent philosophical puzzle. This article explores the historical, philosophical, and theological dimensions of mathematics as a divine blueprint, examining how different traditions have interpreted mathematical order and considering the implications for contemporary science, religion, and human meaning. A multidisciplinary synthesis drawing from historical analysis, philosophical inquiry, theological reflection, and contemporary physics examines the development of mathematical theology from Pythagorean and Platonic traditions through the Scientific Revolution to modern cosmology. The investigation reveals that mathematics has been consistently understood across diverse traditions, including Christian Logos theology, Islamic geometric art, Jewish Kabbalah, Hindu sacred geometry, and Ethiopian Orthodox calendrical computation, as participating in divine order. The “unreasonable effectiveness” of mathematics in modern physics, exemplified by Noether’s theorem, general relativity, and quantum theory, intensifies questions about whether mathematics is discovered or invented. The mathematical intelligibility of the universe admits multiple interpretations, theistic, mystical, and naturalistic yet converges on recognition that mathematical inquiry participates in something transcendent. Gödel’s incompleteness theorems and quantum indeterminacy remind us that mystery persists alongside mathematical order. Future inquiry should pursue interdisciplinary dialogue between mathematics, philosophy, theology, and physics, attending to both the power and limits of mathematical description.
The Body Politic as a Sacred Vessel: A Systematic Review of the Cross-Cultural Resonance of Moral Metaphors Belay Sitotaw Goshu; Muhammad Ridwan
LingLit Journal Scientific Journal for Linguistics and Literature Vol 6 No 4 (2025): Linglit Journal: Scientific Journal of Linguistics and Literature, December
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Abstract

Unfilled pauses silent gaps in conversation carry pragmatic meaning that may vary across cultural contexts. Hall’s (1976) distinction between high context (HC) and low context (LC) cultures suggests that silence is valued in HC societies as a sign of reflection and respect, whereas LC societies interpret silence as evasive or uncomfortable. However, empirical evidence directly linking pause duration to Hall’s dimension in naturalistic and experimental settings remains limited. This study investigated cross cultural differences in the production and interpretation of unfilled pauses. Specifically, we examined whether HC speakers produce longer and more frequent pauses, and whether listeners from HC versus LC cultures differentially rate willingness, politeness, and competence as a function of pause length. Phase 1 corpus analysis (Japanese, Egyptian Arabic, German, American English; N = 400 conversations) revealed that HC speakers produced pauses nearly twice as long (mean = 915 ms) and twice as frequent as LC speakers (mean = 517 ms). Phase 2 experimental results (N = 480) showed a significant interaction between pause duration and cultural group for willingness ratings, F(3, 19152) = 34.7, p < .001. LC listeners’ willingness dropped 52% from short to long pauses, while HC listeners dropped only 15%. For politeness, longer pauses increased ratings for HC listeners but decreased them for LC listeners. Unfilled pauses function as a culturally variable pragmatic marker, supporting Hall’s high /low context framework and challenging Universalist accounts of silence interpretation. Intercultural communication training should explicitly address pause norm differences, and pragmatic competence assessments in second language learning should incorporate culturally appropriate silence use.
The Cultural Pragmatics of Silence: A Cross Cultural Corpus and Experimental Study of Unfilled Pauses in High vs. Low Context Societies Muhammad Ridwan; Belay Sitotaw Goshu
Lakhomi Journal Scientific Journal of Culture Vol 7 No 1 (2026): Lakhomi Journal : Scientific Journal of Culture, March
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Abstract

Silence in conversation is a pragmatic resource whose interpretation varies across cultures. Hall’s (1976) high‑context (HC) versus low‑context (LC) framework predicts that HC cultures value silence as respectful and reflective, whereas LC cultures perceive it as awkward or evasive. Empirical evidence linking unfilled pause duration to Hall’s dimension remains scarce. This study examined cross‑cultural differences in the production and interpretation of unfilled pauses. We tested whether HC speakers produce longer, more frequent pauses and whether listeners from HC versus LC cultures differentially rate willingness, politeness, and competence as a function of pause length. Phase 1 analysed naturalistic corpora (Japanese, Egyptian Arabic, German, American English; N = 400 conversations). Phase 2 used a controlled experiment (N = 480) with four pause durations (0.2–2.5 s) across two speech acts. HC speakers produced pauses nearly twice as long and frequent as LC speakers. Experimentally, LC listeners showed a steep decline in willingness ratings with longer pauses (52% drop), while HC listeners showed only a shallow decline (15%). A significant interaction emerged for politeness: longer pauses increased politeness for HC listeners but decreased it for LC listeners. Silence operates as a culturally variable pragmatic marker, supporting Hall’s framework and challenging Universalist accounts. Intercultural training should address pause‑norm differences; language assessment should include pragmatic competence regarding unfilled pauses.
Spatial Frames of Reference and Non Digital Way-finding: A Longitudinal Study of Cultural Persistence in Namibian and Inuit Communities Muhammad Ridwan; Belay Sitotaw Goshu
Lakhomi Journal Scientific Journal of Culture Vol 7 No 2 (2026): Lakhomi Journal : Scientific Journal of Culture, June
Publisher : Britain International for Academic Research (BIAR-Publisher)

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Abstract

This longitudinal study (2005–2025) examined cultural persistence in spatial frames of reference (FoRs) and non‑digital wayfinding among the ≠Akhoe Haiǁom of Namibia (n = 84) and Inuit of Igloolik, Nunavut (n = 72). Across three waves, absolute (geocentric) FoRs remained predominant in both communities, with no significant population‑level decline Haiǁom: 78 % to 74 %; Inuit: 72 % to 69 % (both p  > 0.05). However, significant generational differences emerged: younger participants (≤ 30 years) showed lower absolute FoR preference than older adults (≥ 50 years) in both groups (Haiǁom: 69 % vs. 82 %; Inuit: 62 % vs. 77 %; β = 0.42 and 0.39, respectively, p < 0.01). Importantly, the generational gap did not widen over time (no wave × cohort interaction). Self‑reported GPS use rose dramatically (Haiǁom: 4 % to 41 %; Inuit: 12 % to 67  %), yet increased GPS use was not associated with diminished wayfinding accuracy when controlling for age (β = 0.07, 95 % CI [–0.03, 0.17], p = 0.16). Qualitative data revealed that participants actively domesticated GPS as a supplemental tool, preserving geocentric strategies for primary orientation. These findings support a model of adaptive persistence, wherein core orienting schemas resist rapid transformation while peripheral strategies undergo selective innovation. We conclude that culturally embedded FoRs constitute a resilient cognitive resource, with implications for theories of cultural cognition, indigenous knowledge preservation, and the design of culturally responsive navigation technologies.
Understanding Media Convergence in the Digital Age Monye I. Florence; Muhammad Ridwan
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 9, No 1 (2026): Budapest International Research and Critics Institute February
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v9i1.8166

Abstract

Digital technologies and evolving practices among the audience have turned media convergence into a characteristic of modern communication. This paper evaluates the idea of media convergence by analyzing its historical background, theoretical underpinning, and how it is practiced today in the digital media contexts. It explains the various forms of convergence and the influence of the digital media in transforming the process of creating, distributing and consuming content. The paper describes the way in which audiences interact with converged media platforms and how media influence works in a networked society based on applicable communication theories. The paper further discusses how media convergence has affected journalism, entertainment and education and identifies some of the major issues that have emerged as a result of media convergence including information overload, concentration of media ownership and regulatory complexity. This paper concludes that media convergence is a dynamic and an evolving phenomenon that keeps altering media practices and institutions in an ever more interconnected media environment.
Co-Authors Abdurahman Adisaputera Abraham Edeh Adebogun Babatunde Olayinka Aduloju Doyinsola Akhimien Emmanuel Alice Blessing Ogundiya Alikor Queen Nneka Aliyah Balogun-Ibijunle Amaka Yvonne Okafor Ambwa Lokula Junior Amédée Gbatea Kundana Amédée Kundana Gbatea Ange Thijenira Loketo Arifulhak Aceh Armand Endowa Doikasiye Aurel Vlad Aymard Papy Bembiade Babatunde Covenant Olugbenga Barsha Biswal Belay Sitotaw Goshu Belay Sitotaw Goshu Belay Sitotaw Goshu Belay Sitotaw Goshu Belay Sitotaw Goshu Journal Bembi Bosso Benjamin Zoawe Gbolo Benjamin Zoawe Gbolo Bikila Merga Deresa Bikram Biswas Bondombe Gorges-Willy Bright Kelechi Uzoji Briki C. Kakesa Charles K. Moywaywa Clarisse Falanga Mawi Colette Masengo Ashande Colette Masengo Ashande Damas Boboy Manzongo Damien Sha Tshibey Tshibangu Deborah Adedeji Dike Harcourt White Dorothée Tshilanda Dinangayi Duol Dak Maluel Ekpali Joseph Saint Eliane Griep Gomes Bitencourt Emmanuel Blessing Oyiza Emmanuel Kitete Mulongo Emmanuel Moke Lengbiye Eric Msughter Aondover Eser Demir Falguni Roy Ferdi T. Güçyetmez Florin Skutnik Francis Mosala Gabriel Lola Oriloye Gédéon Ngiala Bongo Gédéon Ngiala Bongo Godfrey Alinaitwe Hadiza Abubakar Ahmad Hauwa Kawo Mohammed Hossein Shahri Ibrahim Abdulkadir Idikodingo Anzinzoniwa Faustin Jacqueline Kangu Kobe Jacquie Kangu Kobe Jammy Seigha Guanah Javaid Ahmad Andrabi JB Zanyako Bosanza Jeff Iteku Bekomo John Likolo Baya Jonas Mbaya Kusagba Jonas Nagahuedi Mbongu Sodi Josiah Adewale Apalowo Josiah Adewale Apalowo Joy Collins-Dike JP Mokombe Magbukudua Koto-te-Nyiwa Ngbolua Koto-Te-Nyiwa Ngbolua Koto-te-Nyiwa Ngbolua Koto-te-Nyiwa Ngbolua Koto-Te-Nyiwa Ngbolua Koto-Te-Nyiwa Ngbolua Lettiah Gumbo Litucha Bakokola Joseph Loveth Okowa-Nwaebi M. Yoserizal Saragih Majeed Mohamed Fareed Majeed Marcus Garvey ORJI Marcus Garvey Orji Mark Angelo C. Reotutar Masengo Ashande Colette Masens Da-Musa Y.B. Mauricio Bueno da Rosa Melaku Masresha Woldeamanueal Melaku Masresha Woldeamanueal Melaku Masresha Woldeamanueal Mihai Pichler Modeste Ndaba Modeawi Modeste Ndaba Modeawi Moein Mirani Ahangar Kolaei Mohammad Nur Ullah Mohammad Taghi Sheykhi Molongo Mokondande Médard Molongo Mokondande Médard Monde-Te-Kazangba Godefroid Monye I. Florence Mostafa Toranji Muhammad Danjuma Abubakar Navaneeta Rath Ngalakpa Héritier Ngbolua Koto-te-Nyiwa Jean-Paul Njoku C. Justice Norie T. Tactay Nweke Pearl Iheoma Obodoeze Chekwube Josephine Ojetola Adetola Afolabi Oke Edward Edherue Okungo Lotokola Albert Olayinka Babatunde Adebogun Ololade Olatunji Ololade Olatunji Lateef Olusola Oladapo Makinde Omolara Akin-Odukoya Omolara Akin-Odukoya Omolara Oluwabusayo Akin-Odukoya Omotola Ogunbola Omotola Ogunbola Onaopepo Ibrahim Bamidele Paulos Manedo Hafebo Perpetua Ogechi Vitalis Philippe Ebuma Dongo Pius T. Mpiana Placide Makwa Mbulola Precious Awosanya Oreoluwa Precious Dube Ramlan Richard N. Amadi Robijaona Rahelivololoniaina Baholy Rokeeb Tunde Afeez Ruphin Djolu Djoza Ruphin Djolu Djoza Sajib Kumar Roy Shittu Lukman Olayinka Solomon Zerihun Songbo Kwedugbu Médard Subulola Etimiri Supper Roland Okijie Sylvester Ojenagbon Tadashi Adino Taffouo Victor Désiré Timothy Ekeledirichukwu Onyejelem Tolga Constantinou Toyosi Khadijat Owoyale Tunmise Daramola Ubong Edem Effiong Uzoji Bright Kelechi Vladimir Valentinovich Kozhevnikov Vladimir Valentinovich Kozhevnikov Zubair Shaib Bashir