Many critics feel that Charlotte Bronte's Jane Eyre (1847) lends a voice to gender equality and liberated femininity. At the same time, they do not perceive Jane in the role of a detective, who through her curiosity, is able to interrogate the patriarchal dominance of Mr. Rochester, and also to design herself as a lady who sees life at Thornfield logically which puts into consideration man's supposed prerogative to dominate truth. Jane discovers male criminality, and parallel to that her curiosity takes her towards knowing her own self. Her flowering personality is molded by an expressive, extrovert and questioning self which seemed against the law to the middle-class concepts of the age. Jane stresses upon her feminine identity via her detective task, making use of her anxiety to authorize her and represent the liberated thinking for which Mr. Rochester loves her. Charlotte Bronte forms a concept of selfhood for her heroine that succeeds in questioning male concepts of standards providing Jane a false-legal power to recognize not only Mr. Rochester's, but even the crime of women. Jane is a victim of her faith in Rochester. The so-called search for the truth is only a search for fulfillment and self-discovery, thereafter brought about by overcoming her suppressed anger. Jane's success in unfolding the mystery of Grace and Rochester would have entitled her to be her employer's superior. Jane Eyre is a realistic novel with improbable and gothic components, of which the vampire motif is a part. Jane avoids possession by any negative typification. If she is overtaken by an archetype, it is the ideal of love, and this possession empowers her to become her own self---a complete woman. The present study struggles to unfold the unbeaten. In Jane Eyre, the experience of a woman's gazing on the freak body is portrayed as no less problematic; staring on is also staring in and being stared upon.

Marriage customs are a cultural heritage that needs to be preserved and preserved. For this reason, there is a need for mutual awareness that cultural heritage requires management so that it remains sustainable for the next generation. This series of wedding ceremonies can be divided into several stages, such as asking for a hand, delivering the dowry, religious validation, and traditional ceremonies. Likewise, in Nias culture, they have a wedding ceremony called fangowalu. Nias traditional marriages continue to transform according to the times, both weddings on Nias Island and Nias traditional weddings in Medan City, it is known that many marriage processes must be passed according to their original customs, but for the Nias tribe in Medan City it is not all the marriage process is carried out, this is following the existing situation and conditions. The transformation of the Nias traditional marriage system in the city of Medan is caused by the influence caused by socio-cultural factors that exist in the people of the city of Medan. Some of the changes/transformations that exist include those related to a simpler wedding procession and the proposed dowry does not require livestock.

Feminism is no longer an undisputed discourse as there came many such heroically voiced women who put their demands on the platter of their written texts. A Room of One’s Own by Virginia Woolf is a self-reflective portrayal of women not as whole but as creature who can run their productive fancies like men. Mrs. Woolf primarily drew our attention to the criteria that contributes in the making of women as creative social being. Mrs. Woolf further scrutinizes how economic and physical security valued to women when one starts studying them as imaginative social entity, and no less powerful than men. The article aims to offer a perspective on how women were treated as subservient creature as whole. This paper also intends to make an elaborate study on the use of language in the patriarchal society. This article endeavours to map the socio-economic reception of women as imaginative or creative being.

An endangered language is a language that is on the verge of extinction. Kharia, (in some versions Kheria) an Indian language, is classified as a vulnerable language by the UNESCO’s Atlas of the World’s Languages in Danger. Languages die with the physical loss of almost all the speakers of the language because of war, genocide, natural disasters, spread of infectious diseases, or reprisals. Languages die because of economic reasons too. Conquest and colonialism is another cause of language death. Several steps should be taken to protect a language from dying.

Rock art, known as the history book painted on stone, is the original document of primitive human before the invention of writing. There are a large number of rock arts with camel patterns in Central Asia grassland. These rock arts reflect the hunting and nomadic life of primitive human, It’s also the confirmation of primitive human's worship of camel. Analyzing the artistic characteristics of camel image rock arts and the cultural connotation of camel pattern worship has important practical significance for studying the time characteristics and artistic aesthetics of ancient nomads in the grasslands of Central Asia.

It is a commonplace notion that the folk dramas, originating in village rituals, processions and pageants, are entirely shapeless, that they do not follow any dramatic conventions, that they are without any design or sequence or structural pattern and that they have no presentational principle. However, a close study of this primitive form of drama will show that these open-air/theatreless ritual performances have a structure and follow certain mimetic conventions that make them drama proper. In this article, I have done a close study of the rituals of Danda Jatra, a religious procession of lord Shiva celebrated in the Kalahandi district of Odisha, and have explicated the various theatrical conventions integral to the rituals of this procession, thereby establishing that Danda Jatra is a drama proper.

Leadership behaviour plays a crucial role in determining the growth and sustainability of any organization. When leadership is characterized by positive attitudes, organizations experience healthy and progressive development; however, when such behaviour is lacking, decline and loss of value become inevitable. The Baptist Church, as an organization of God’s people, is built upon rich spiritual values and doctrines sustained by pastors trained to exemplify godly conduct and uphold the Baptist heritage established since the 17th century. The founding fathers of the Baptist faith yielded to divine calling and laid a strong spiritual foundation that continues to influence Christian life and society today. However, contemporary trends indicate a gradual erosion of this heritage. According to Ijaola [1], Director of Communications, Nigerian Baptist Convention, modern Baptists are drifting from their distinctive traditions—such as devotion to Scripture, commitment to Sunday School, daily prayer routines, pride in carrying the Bible, sound preaching, and active participation in convention sessions. He observes that the once-shared sense of collective ownership within the Convention is fading, as the heritage of “we” shifts toward “they.” The article concludes with a reflective challenge from Genesis 18:17–19, urging believers to uphold and transmit the Baptist heritage faithfully to future generations

There is abundant research evidence suggesting that anger and violence remain significant problems facing modern society. This study examines how anger is expressed and controlled in traditional Gambian communities. Twenty participants were interviewed at Brufut Sanchaba Village. The findings show that 50% of the respondents express and control anger by quarrelling, uttering threatening words or by crying, 20% express and control anger by keeping quit and calm, 20% confront the one who triggered the anger so as to settled the conflict amicably, and only 10% really gets out of control by manifesting physical violence. Dialogue and conversations are cherished values in managing anger in traditional communities, often involving the active participation of relatives, village elders and leaders. The decline in traditional family structures and values in The Gambia is having some critical implications in many communities.

The meeting ground of art which is almost as old as the humanity and print culture, which culture which literally transformed everything for the modern world is one most intriguing relationships ever. It led to many controversies when certain artistic expressions gained the stamp of authenticity primarily on account of their reach to the wider academic elite aided by the print media. It nearly ushered in turbulent phase in the history of art, as print culture began to move from the marginal spaces to the central platforms of academic validation. Reliance on print media became indispensable to the artists in the emerging scenario giving rise to many deeper concerns regarding the age old concerns of art. This paper is a detailed analysis of the complexities of this historical connection.