Vol. 13, Issue 04, April, 2026

Older adults experience physical, emotional, and social changes that may influence their overall quality of life, and spirituality is often considered a vital coping resource in later life. This study determined the relationship between spirituality and quality of life among geriatric patients in a selected Barangay in Sta. Barbara, Iloilo. A quantitative, non-experimental descriptive-correlational and cross-sectional design was utilized. Complete enumeration was employed, involving 63 geriatric respondents aged 60 years and above. Data were gathered using adopted questionnaires measuring spirituality and quality of life. Descriptive and inferential statistics were used to analyze the data at a 0.05 level of significance. Ethical clearance was secured prior to data collection to ensure voluntary participation and confidentiality. Findings revealed that respondents demonstrated a very high level of spirituality and a generally high level of quality of life despite financial limitations. The respondents demonstrated a generally high level of spirituality (overall mean ≈ 4.5–4.9 on a 5-point scale), with the item “to receive more support from your family” obtaining the highest mean score (M = 4.92), while relatively lower scores were observed in items related to the need for a religious leader’s visitation (M ≈ 3.7–3.9). In terms of quality of life, the respondents reported high levels of satisfaction (mean ≈ 4.3–4.6) in areas such as home environment, access to local facilities, and receiving love and affection from others, although moderate scores (mean ≈ 3.6–3.9) were noted in financial and health-related concerns. A significant relationship was found between spirituality and quality of life, indicating that higher spirituality was associated with better perceived well-being. Comparative analysis revealed no significant differences in spirituality when respondents were grouped according to sex, monthly income, and living arrangement (p > 0.05); for instance, respondents living alone (M = 4.61) and those living with family (M = 4.58) showed nearly similar spirituality levels with no significant difference (t = 0.494, p = 0.623). Similarly, quality of life did not significantly differ across demographic groups (p > 0.05). However, correlation analysis indicated a statistically significant but weak positive relationship between spirituality and quality of life among the respondents (n = 63, p < 0.05), suggesting that higher spirituality is associated with better perceived quality of life among geriatric individuals. The study concludes that spirituality plays an important role in enhancing the holistic well-being of older adults. These findings highlight the need to integrate spiritual assessment and support into geriatric nursing care and community health programs to promote improved quality of life among elderly populations.

Le présent article explore les implications théoriques, méthodologiques et pratiques de la théorie du relativisme communicationnel, élaborée à partir d'une enquête de terrain auprès de la communauté Luba du Kasaï (RDC). Il déploie trois dimensions complémentaires : les outils opérationnels pour l'action communicationnelle, le dialogue avec les savoirs ancestraux comme ressources épistémiques, et le programme de recherche ouvert par cette théorie. Sur le plan pratique, l'article propose six protocoles d'action concrets : l'audit des cadres référentiels, la grille des 4 contextes, la matrice résonance/dissonance, les boucles de rétroaction adaptatives, la traduction sémiotique, et la visualisation des malentendus. Ces outils sont illustrés par leurs applications sectorielles (communication interculturelle, management, marketing, éducation, santé, transformation numérique). Sur le plan épistémologique, l'article montre comment les savoirs ancestraux Luba – proverbes, rites initiatiques, pratiques de délibération communautaire – constituent des ressources pour l'action, offrant des modèles de médiation interprétative, de gestion des malentendus et de garantie éthique. Enfin, l'article esquisse un programme de recherche articulé autour de quatre axes : la validation empirique dans d'autres terrains, le développement d'outils méthodologiques, les recherches-action participatives, et l'approfondissement des liens avec les savoirs ancestraux. La théorie du relativisme communicationnel se présente ainsi comme une contribution à la fois théorique et pratique, ouvrant des perspectives pour une communication plus intelligente, adaptative et respectueuse de la pluralité interprétative dans des contextes interculturels et numériques.

Le présent article expose les fondements de la théorie du relativisme communicationnel, élaborée à partir d'une enquête de terrain approfondie menée auprès de la communauté Luba du Kasaï (RDC) sur les perceptions intergénérationnelles de l'intelligence artificielle. Face aux limites des modèles communicationnels classiques (linéaires, universalistes, trop analytiques) pour rendre compte de la complexité des phénomènes observés – clivage générationnel, diversité des cadres de référence, productivité des malentendus –, cette contribution théorique propose un cadre intégrateur novateur. L'article déploie systématiquement les trois postulats fondamentaux de la théorie: la non universalité de l'interprétation, la co construction du sens et la productivité des malentendus. Il définit ensuite les concepts opératoires qui en découlent: cadre de référence, distance interprétative, résonance, isotopie culturelle et polyphonie. Les six axiomes de la théorie sont énoncés, suivis des six hypothèses opérationnelles assorties de leurs indicateurs mesurables (Indice de Résonance Contextuelle, Distance Interprétative Moyenne, Taux de Malentendu Productif, Score de Polyphonie, Seuil de Dissonance Tolérable). Enfin, un modèle conceptuel intégrant entrées, processus et sorties est proposé pour représenter la dynamique communicationnelle selon cette perspective. La théorie s'ancre également dans le répertoire des savoirs ancestraux Luba, dont les proverbes, rites initiatiques et modes de transmission orale valident et illustrent ses principes. Le relativisme communicationnel se présente ainsi comme une contribution aux débats contemporains sur la communication interculturelle, la décolonisation numérique et la conception d'IA situées et inclusives.

This article explores the governance structures of the Mali and Gaabu Empires and compares them to the French colonial system of direct rule implemented in West Africa during the 19th and 20th centuries (Niane, 1965; Barry, 1998; Levtzion & Hopkins, 2000). While indigenous empires based their governance on lineage, religion, military authority, and negotiated political legitimacy (Ki-Zerbo, 1990; Dike & Ajayi, 1962), the French introduced a centralized bureaucratic system that reshaped African political cultures (Mamdani, 1996; Suret-Canale, 1971) and changed long-standing ruler-subject relations (Rodney, 1972; Cooper, 2002). Using a historical-comparative approach rooted in theories of institutional change, colonial state formation, and political anthropology (Crowder, 1968; Davidson, 1998), the study examines the organizational principles, legitimacy frameworks, and territorial management practices of each system. Results indicate that indigenous African polities relied on decentralized yet cohesive mechanisms based on consensus, kinship, and military oversight. At the same time, French colonial authorities replaced these with hierarchical administrative models aimed at labor extraction, territorial control, and the weakening of traditional authority. The analysis highlights significant continuities and disruptions in West African governance, illustrating how precolonial political institutions shaped African responses to colonial rule and why the legacy of dual administrative systems persists in modern West African state formation (Green, 2019; Hiskett, 1994; Curtin, 1975).

The medicinal efficacy and low adverse effects of herbal remedies make them popular. Due to the presence of bioactive substances as 1,8-cineole, flavonoids, terpenoids, tannins, and phenolic compounds, Eucalyptus globulus is a significant medicinal plant recognized for its pharmacological activity. Using both in vitro and in vivo experimental settings, the current work attempts to assess the dose-dependent antibacterial and anti-biofilm activities of Eucalyptus globulus essential oil. Pseudomonas aeruginosa, Escherichia coli, and Staphylococcus aureus were among the bacteria against which antimicrobial activity was assessed using the agar well diffusion technique. The microtiter plate test was used to assess anti-biofilm activity. An experimental animal model was used to assess in vivo activity. To find the dose-dependent response, several essential oil concentrations (25 µl, 50 µl, 75 µl, and 100 µl) were employed. Significant antibacterial action was demonstrated by the results, with a larger zone of inhibition at higher doses. Additionally, essential oil significantly inhibited the production of biofilms. An in vivo investigation revealed a decrease in the microbial load and an improvement in the state of infection. The results show that Eucalyptus globulus essential oil has strong antibacterial and anti-biofilm action that is dose-dependent, making it a promising natural medicinal agent for the treatment of microbial illnesses.