Articles

The Heat-Affected Zone (HAZ) is one of the major parameters which determines the structural integrity in welded API 5L X52 pipelines, especially in a sour gas service containing Hydrogen Sulphide (H2S) [1]. This thorough review paper performed the analysis of different international standards including Det Norske Veritas Germanischer Lloyd DNVGL-ST-F101, American Petroleum Institute API 1104, National Association of Corrosion Engineers NACE MR0175 and American Society of Mechanical Engineers ASME B31.8. The researcher analysed the governing and regulation of Heat Affected Zone microstructure and associated properties including strength, hardness and toughness through the specifications like heat values, time between passes and Post Weld Heat Treatment (PWHT), welding specifications and qualification of welding procedures, welders and consumables [2]. By collecting and analysing the data from recent studies (2018-2025), the researchers found out that the standards focusing on prescribing strict recipes for welding and qualification procedures like DNVGL-ST-F101, including explicit heat input limits (typically 1.0-2.0 kJ/mm), obligatory post-weld heat treatment (PWHT), and rigorous consumable qualifications, perform well in Heat Affected Zone in sour gas service. The maximum hardness retirement i.e. 22 HRC (248 HV) obligated for sour media creates a critical limitation that forces optimization of welding procedures. The standards which focus on final quality or the end results rather than prescribing any specific method for producing the weld (Performance-based standards) like API 1104 remains less stringent which results in greater variation in properties around the weld i.e. the HAZ area impacting the service reliability in a worse manner during the sour media [3]. Contemporary world adopting new digital welding techniques for monitoring during weld production, prediction of the microstructural properties of HAZ based on machine learning and other advanced methods like hybrid welding processes which combines different precision welding techniques provide promising results for production of high quality and reliable welds which offer enhanced safety and reliability during sour service [4].

The ultimate goal of this study was to determine the influence of religious literacy and multicultural teaching competence of RME teachers on their teaching self-efficacy in the Accra Metropolis. Grounded in culturally responsive teaching and self-efficacy theory, this study employed a cross-sectional survey design. All 441 RME teachers in the eight (8) circuits in the Metropolis which has seventy-two (72) basic schools were involved in the study through the census method. Data were collected using a questionnaire and analyzed using descriptive statistics and partial least squares structural equation modeling (PLS-SEM). Findings revealed that RME teachers reported high levels of RL, MTC, and TSE. Religious literacy and multicultural teaching competence jointly explained 44.2% of the variance in TSE, with a statistically significant positive effect (p < 0.05). It was recommended that, the curriculum for training RME teachers should include in them topics on RL and MTC.

This aimed to examine the societal perception of new religious movements' televangelism in Dunkwa-On-Offin, Ghana's Central Region. The study used a sequential explanatory mixed-methods design, using the mixed methods approach to research. The population of this study comprised Women, Regular churchgoers, believers, and those listening to televangelism services by new religious movements, as well as clergy, lay leaders, and other male worshippers. Random and purposive sampling techniques were used to select 200 women and 20 men from House of Power Ministry International and GILGAL Pentecostal Prayer Ministry International as the respondents for the study. The instruments used for data collection were questionnaires and interview guides. IBM SPSS statistics software version 23 was used to analyse the quantitative data, while qualitative data was analysed thematically with an interpretative lens. The study has revealed that society perceives the televangelism movements as helpful and encouraging but could also create trouble in fundamental Christian worship principles. The study also indicates that televangelists emphasise material things rather than spiritual matters. Other concerns included that televangelism brings about the separation of family and friends because they always inform members that their friends and family are evil. It is recommended that there is the need to change or improve the credibility perception among Christians in Ghana about televangelism. Televangelists must exhibit accountability and integrity to their worshippers by providing adequate information to encourage viewers to support their ministries.

The primary role of indigenous moral education is to inculcate positive attitudes, moral norms, ideals and virtues such as honesty, kindness, compassion, respect for others, and a sense of a common good. In a Ghanaian traditional society’s perspective, the morality of a person is judged according to his or her character. This position paper discusses the relevance of indigenous moral education and its relevance in contemporary Akwamu Traditional society in the Eastern Region of Ghana. The sources of indigenous moral education among the people of Akwamu society are proverbs, taboos, naming, puberty and marriage rites. The indigenous moral education provides moral values such as respect for authority, truthfulness, loyalty, obedience, tolerance, chastity and godliness to members of the Akwamu community. Besides the foregoing, the indigenous moral education systems, such as proverbs and puberty rites have outlived their usefulness in recent times among the Akwamus as a result of modernity which has introduced an alternative means of initiating young girls into adulthood. It is also important to note that even though some of the indigenous moral education systems have outlived their usefulness in contemporary times, the surviving ones should be incorporated into the modern moral education system so that the cultural identity of the people is preserved.

This position paper discusses indigenous water resource conservation practices and modern methods to address challenges in Akwamu traditional area in the Eastern region of Ghana. Africa is bedeviled with environmental crisis in this 21st century, and this has been a major concern to environmental conservationists. In Ghana, one of such environmental crisis is pollution of water bodies as a result of indiscriminate human activities. Some have argued that non-recognition of indigenous knowledge in the management of water resources has been one of the major challenges of water resource crisis in Africa and Ghana is no exception. In the life and thought of indigenous people of Ghana, studies confirm that conservation of water resources is enforced through traditional religiously governed norms which have stood the test of time before formal institutions responsible for biodiversity conservation were established by government. Using Akwamu traditional area in Ghana as a case, this study explores how the indigenous people manage water bodies and to find out the possibility of incorporating indigenous knowledge practices and modern methods to address the current water resource problems in Ghana. Primary and secondary sources are employed for data collection. The study is carried out within the concept of ‘worldview’ to understand how indigenous people manage the environment through their indigenous belief systems. The findings are that; indigenous knowledge practices are potential tools for addressing water resource crisis in Ghana. The study also indicates that if indigenous knowledge practices are used alongside with the modern methods in water resource management, our water resource problems would be minimized if not totally solved in Africa.