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The COVID-19 pandemic exposed deep vulnerabilities in the livelihoods of hospitality sector employees worldwide, with particularly severe consequences in developing country contexts characterized by limited social protection and high employment precarity. Kenya's hospitality sector, a vital source of employment and foreign exchange, suffered widespread operational disruptions, workforce downsizing, and prolonged income instability, yet employees' experiences of these crises remain underexplored in the literature. Drawing on a comprehensive review of global, African, and Kenyan empirical literature, this paper examines the institutional lessons that the COVID-19 crisis offers for sustaining employee livelihoods in Kenya's hospitality sector. The paper is theoretically grounded in African Socialism Theory, the Capability Approach, and Social Constructivism, which together provide an ethical, human-centered, and interpretive framework for analyzing the relationships among institutional responses, employee resilience, and livelihood sustainability. The review demonstrates that employee resilience during crises is not solely an individual psychological attribute but is significantly shaped by organizational practices, leadership quality, communication transparency, and access to welfare support. Evidence further reveals that institutional responses in the Kenyan hospitality sector prioritized business continuity over employee welfare, leaving many workers, especially those on casual and non-permanent contracts, without adequate protection. The paper argues that sustainable employee livelihoods require proactive institutional frameworks that integrate crisis preparedness, ethical employment practices, and targeted welfare mechanisms. Lessons from comparative contexts, including South Korea, Germany, and South Africa, are drawn upon to propose strategies for strengthening organizational and policy responses in Kenya's hospitality sector. The findings contribute to emerging research on ethical organizational leadership, sustainable employment, and crisis management in the Global South.

This study sought to establish the moderating effect of social entrepreneurs’ gender on the contribution of social enterprises to social transformation in Kiambu County, Kenya. The study used a descriptive survey design guided by mixed methods research on 322 sampled social enterprises drawn from a target population of 1944 social enterprises distributed across the 12 sub-counties of Kiambu County. Data were collected using survey questionnaires and interview guide instruments.  A simple random sampling technique was used to get the proportionate sample for each stratum.  In data analysis, both descriptive statistics (mean, percentages, standard deviation and frequencies) and inferential statistics (correlation and regression analysis) were applied. The findings showed the influence of the independent variable on the dependent variable being explained by R of 0.568. The findings also revealed that social entrepreneurs’ gender was likely to have an effect on the relationship between social entrepreneurship and social transformation of R2 = 0.322. By the estimates of the F-test, social entrepreneurship was found to predict social transformation by F (3, 281) = 77.330, p<.05.

Conflicts and wars in the contemporary world are often fought through the use of modern and sophisticated weapons. The forces using such modern weapons are often regarded as having an upper hand especially when their opponents possess what is regarded as inferior weaponry. However, modern weapons can be overpowered as evidenced in the Kamwina Nsapu conflict in the Kasai region of the Democratic Republic of Congo. The insurgency of Kamwina Nsapu militia in the Kasai Central Province sought to bring accountability to the modern political leadership and address bad governance practices. The case of the Kamwina Nsapu revealed the use of charms or fetishes (manga) to address the problem that had emerged in the Luba community. Different types of indigenous charms (manga) were used: trees and sticks were used as guns; slippers as telephones; and fruits as grenades. Militia were able to cut off heads of enemies from a distance with their bare hands and they teleported from one place to another at will. These activities were made possible by the use of charms (manga), such as the tshiota fire and nkwembe.

This paper aims to examine the nature of indigenous African political leadership among the Luba People of Kasai in the Democratic Republic of Congo. The study employed qualitative research that was rooted in phenomenology. The concentration of the study was on the Kasai Central Province. The target population was charm givers, militia, and political leaders were selected as the units of observation by the researcher. The political leaders comprised of local traditional chiefs of villages and modern leaders. A sample size of 40 participants was adequate to enable the researcher to obtain rich information and reach the saturation point. The targeted 40 participants were: 10 charm givers, 8 members of the provincial parliament, 4 provincial ministers, 13 traditional leaders, and 5 militia leaders.  The study used In-depth Interviews (IDIs), focus group discussions, and observations to collect data. The findings indicate indigenous traditional leadership among the Luba has various sources of power. These include the use of various symbols of Luba traditional leadership to perform duties on behalf of the community. The use of the manga is also in line with the customs and traditions of the Luba people and guides the leader on the right things to do while on the throne.

Among the Luba people, the tshiota is one of the powerful types of indigenous manga (charms) used by the community. Tshiota is a traditional fire of power used for rituals, where invocations are made to the departed ancestors, spirits, and angels. It is a place of purification, cleansing, blessings, and making sacrifices. The study employed a qualitative research that was rooted in phenomenology. The concentration of the study was on the Kasai Central Province for two main reasons: one, the region has one of the major ethnic groups in the country and thus adequate evidence exists of use of manga in the area. The target population for the study was the Luba people who lived in Kasai Central Province. From this target population, charm givers, militia and political leaders were selected as the units of observation by the researcher.The findings of the research established tshiota is used to perform rituals and invocations to call upon the ancestors for help when there is a problem in the community. This help includes protection of community members before they go out to perform an activity on behalf of the community. This includes activities such as fighting during war. Tshiota fire was used also by the militia including Kamwina Nsapu who were fighting the government. They were initiated through fires of tshiota and drinking a powerful potion called tshizaba. Manga made the militia to be very powerful and strong in their fight for justice and good governance in Kasai. Through this abilities, they were able to fight and win against the modern day government in their effort to bring change and accountability in modern political leadership.  Manga were used to deal with corruption and other mal-practices, hence bring forth justice and good governance in Kasai Central Province, in DRC.