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The authors report a study of heritage conservation linked to rural small-town regeneration in Aotearoa New Zealand. The purpose of this study is to answer the question: how, with limited local resources, do the residents and administrators of small settlements conserve historic heritage in the processes of rural regeneration?

This research is based on an analysis of physical heritage objects (buildings, artefacts and landscapes), associated regulatory arrangements, archival material, news media reporting, community group newsletters and photography. The authors use the river-side town of Rakaia and its environs in Te Waipounamu/the South Island of Aotearoa New Zealand to answer the research question.

This research found that in a context of limited resources, volunteers, supported by small businesses and local and central government, can contribute positively to the conservation and interpretation of heritage as part of wider rural regeneration activities.

There is only limited writing on the links between heritage conservation, rural regeneration and the development of small towns. To advance the debate, the authors combine ideas about community-led heritage conservation and management with concepts drawn from rural studies, particularly the multifunctional rural space paradigm. This allows us to explore heritage conservation in a context of rapid rural change.

First, this paper aims to identify and discuss the paradoxical relationship between theology and technology. Second, it also demonstrates the urgency of the digitalization of the Church ministry. Third, this paper offers an understanding of technology and theology through the missional perspective of the Church. Fourth, this paper asks the following questions: (1) Can the Church innovate ways of using technology while maintaining the social aspect of the organism? (2) Can organizations migrate to digital technology with adequate technology/human interface to engage innovations? (3) How can organizations renew their products via technological platforms? (4) From a socio-technical perspective on the digital era, can the Church keep abreast of its workforce in a way that provides adequate participative opportunities? and finally, this paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

A thorough search on the subject of techno-theology (TTheo) reveals that there are no scholarly works that offer a conceptual understanding of TTheo. However, TTheo derives an interdisciplinary definition from innovative leadership, socio-religious transformation, transformational leadership, anthropological studies, strategic leadership (and authentic leader AL), scenario thinking/planning, technological disruptions, digital transformation and Church sustainability. There are multiple inferences in the literature on the advantages and disadvantages of technology in human relations (Banks et al., 2016; Dyer, 2011).

Innovation is open-ended. It can take place anywhere and anytime. All it requires are human entities who are creative enough to respond appropriately. The author agrees with Goldsmith that innovation is not limited to a single aspect of any system (Goldsmith et al., 2010, p. xxiv). Innovation can occur anywhere, and there is no limit to it. The only hindrance to innovation is the lack of creative leaders, creative agents of change and an enabling environment to foster change (Teece, 2018, 2010; Bounfour, 2016; Hanna, 2016). While technological innovation is a good development, other factors drive innovation. Technological innovation is not an end by itself. It is a means to an end. And it cannot stand in isolation from other factors that support it. It competes with some external factors which can sustain it or obstruct it.

This paper used the traditional (or narrative), meta-analysis and meta-synthesis methods of literature reviews to study scenario thinking, system thinking, planning and TTheo principles to find a suitable space to redefine and reconstruct the Church’s ministry engagement in a technologically avowed age. This paper is not a technology text, nor does it pose to answer technology questions. Instead, it focuses on the role of technology in Christian ministry.

This paper recommended that the Church redefines its digital transformation perspective by adopting a TTheo that embraces digital materials and hybrid technology in its ministry engagement across the board. This paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

Technology shapes human interactions in a sociopolitical, socioreligious and sociocultural environment (Dyer, 2011; Postman, 2021; McLauhan, 1994, p. 7). As a community of faith, the Church is a segment of the broader cultural environment with a cross-section of people from various works of life and opinions. Language, customs and practice differ significantly from others in every environment. Hence, each setting is unique in multiple ways (Teece, 2018, 2010). The world continues to experience developments in many areas. Due to the symbiotic nature of humans and the environment, cross-breeding and cross-fertilization of ideas are inevitable. As one organization reacts to its unique existence, it indirectly or directly affects another. Hence, while growth may be relative, its impacts are overtly universal.

The term “Techno-theology” is a newcomer in the theological circle. Hence, there are practically little or minimal literature on this subject area. In this paper, the author has written the original concept of the subject matter (TTheo). This paper is part of the ground-breaking research the author is conducting on “Techno-theology.” The author’s PhD research proposal was approved in December 2022. The author’s research focuses on the subject matter of this paper (TTheo). The author also looks forward to leading a deeper conversation among scholars.

Employability skills have transformed from the acquisition of university degrees to possessions of cognate skills other than only degrees that can help employees secure employment in contemporary work environments. This study evaluates essential skills that will prepare millennia of youths and graduates for employment in the present job market. The study investigated four major hypotheses to underscore the employability opportunities of graduates in challenging 21st-century work environments.

To clearly gain an understanding of women’s disparity in society, the study employed a qualitative approach to evaluate the incidence of gender prejudice in a men’s dominant world. The study utilised two distinguished sampling strategies, purposive and snowballing sampling techniques, which were deemed suitable and useful due to the nature of the study. The study recruited 42 participants by conducting semi-structured interview sessions for the study. The study employed a deductive approach to analyse the data obtained from participants. A thematic content analysis was used to take away prejudice and establish an overarching impression of the interviewed data. Atlas.ti was used to analyse the transcribed interview data from the participants to establish common themes from the surveyed informants.

The results of this investigation indicated that there is a deep-rooted trend of institutionalised men’s dominance in politics and religious leadership. Women perceived less representation and men dominated the two domains of existence in their local environment. The study established that women are optimistic about a turnaround narrative on gender equality in politics and religious leadership. They expressed their concern about strengthened public debate and campaigns on women’s representation, and against gender discrimination. The study further shows that women are influencing the ethical and moral sense for change against women’s neglect in society. They expressed their concerns against the selection of people into political offices for elected political posts and observed the peculiarity of political godfathers fixing their favourite men into those offices.

The study discovered that women are leading campaigns for their representation in politics as well as church leadership today. The novelty of this study bothering around two domains of women’s lives – politics and religion, in particular, church leadership. These have not been evidence before in a study.

This chapter focuses on ways of giving voice to the survivors of institutional abuse and how their contribution can be capitalised in raising community awareness of this phenomenon. The collection of testimonies demonstrates that institutional abuse is a common and widespread phenomenon that in most cases remains unrevealed throughout the life course. The participatory research process we describe is part of an important social and clinical intervention developed in the framework of two projects. The chapter illustrates outputs and outcomes related to disclosure of institutional abuse and its long-term consequences, as well as the meaning and implications of collective trauma. Results confirm the need to promote the voice of survivors to build a new professional and community culture and sensitisation towards children's right to be heard as an essential instrument to prevent and detect institutional ill treatment. Participatory processes can overcome the resistance of individuals, professional communities and politicians to recognising the phenomenon, emphasising institutional responsibilities and the specific effects of a serious form of maltreatment that requires extraordinary and specific interventions in terms of intensity and flexibility. This chapter describes a fieldwork and research experience made possible thanks to a strong alliance with survivors who engaged in a process of reflection and theoretical elaboration that generated both social and clinical impacts.

Perceptions of climate change and its threats to rural communities are among major challenges faced by scientists around the world. A few studies prove that these communities are aware of change in climatic conditions and their impacts on people’s livelihoods. Climate change is usually perceived as increasing warming days, erratic rainfall patterns, ecological variability, biological change and their adverse effects on human beings. This study aims to assess Ga-Dikgale community’s perceptions on climate change and variability.

A qualitative research method was adopted and community members of age 60 and above in GaDikgale community were purposively selected as participants in the study. Data were collected through in-depth interviews, and thematic content analysis was used to analyse data.

The study found that the community perceives climate change and climate variability based on changes in temperature patterns, erratic rainfall patterns, seasonal change, depletion of biodiversity, decline in subsistence crop production, change in water quality and cessation of cultural activities.

The study concludes that community’s perceptions of climate change are largely centred on variations in temperature and rainfall patterns. It has been established that knowledge of climate change in rural communities is of paramount importance in as far as adaptation to climate hazards is concerned.

The main purpose of the study was to synthesise the role of COVID-19 social media messages and indigenous religious beliefs on public health promotion initiatives among rural consumers in Zimbabwe.

A qualitative approach was adopted. Population consisting of 15 interviews and six focus groups was purposively sampled from Manicaland, Mashonaland Central and Masvingo provinces in Zimbabwe. A thematic approach was used to present and analyse the data.

Rural consumers believed WhatsApp messages posted by people whom they know or influential personnel like health workers. Credibility of WhatsApp messages was enhanced through its ability to send videos and audios. Teachings and indoctrination by indigenous churches and misinformation were found to be an impediment in believing COVID-19 WhatsApp messages and vaccination by rural consumers. Faith healers in indigenous churches used various practices and artefacts like holy water, stone pebbles, clay pots, flags and wooden rods to pray and treat patients suffering from COVID-19 and other ailments.

Social media messages, religious teachings and indoctrination may be a hindrance to rural consumers in adopting government public health promotion initiatives; hence, public health professionals need prior emic understanding and co-option of local leadership in vaccination campaigns.

This study outstretches the theoretical landscape in consumer behaviour and also practical contribution to health practitioners and marketers on breaking indigenous religious barriers and social media misconceptions on vaccination uptake through promotional strategies earmarked for rural consumers.

The study investigates perceptions and debate that are linked to the relationship between religion, alcohol, tourism and hospitality within the context of an Islamic tourist destination. An analytical approach involving a review of literature, assessment of conservationists’ attitude representing Islam and Christianity, and current trends using a student sample to determine intentions is used. The study findings suggest that alcohol and religiosity are not compatible, use, abuse and dependency are more common among non-believers than believers. A tense dispute continues in the Arab World around alcohol. The study contributes to the literature by highlighting economics, social practice, theoretical and managerial implications related to alcohol service in Egypt and suggests a way forward for global Muslim staff working in the hospitality, tourism, and travel industries.

The study uses an analytical approach involving a review of literature, assessment of conservationists’ attitude representing Islam and Christianity and current trends using a student sample to determine intentions.

The study findings suggest that alcohol and religiosity are not compatible, use, abuse and dependency are more common among non-believers than believers. A tense dispute continues in the Arab World around alcohol.

The study is assessing the relationship between religion, alcohol, hospitality and tourism within the context of Egypt, advances knowledge about halal tourism and hospitality by explicitly linking religious obligations and the implication on tourism. The findings should be used with caution considering the subjectivity of responses and the size of the sample.

The service/hospitality industry managers could be Muslims or non-Muslims representing major airlines, hotels and restaurants where alcohol is served by Muslim employees. These managers should consider avoiding the sale or serving of alcohol completely, and if not, they must not force their workers to serve alcohol if they chose not to.

Faith-based (e.g. Muslims, Seventh Day Adventists and Mormons), ideological or ethically driven alternative services should be created for the staff concerned with alcohol service/consumption. Employment is to be provided to adherents of these faiths or ideologies as an alternative resort.

The purpose of this research study was to explore the relationship between adaptive performance and work-related indicators of psychological well-being among ‘The Episcopal Church bishops.’

Hierarchical regression models were used in this research study to explore the relationship between adaptive performance and work-related psychological health.

There was a positive correlation between adaptive performance and work-related psychological health. Demographic factors did not correlate to adaptive performance. However, a negative correlation was observed between the years ordained as a bishop and the interpersonal adaptability dimension of adaptive performance.

Managing work stress has been revealed as an integral part of adaptive performance and satisfaction in ministry. Interpersonal adaptability and reactivity could be understood, then, as useful vehicles for increasing the capacity of bishops to manage work stress. In this research, the authors applied the Scale for Individual Adaptive Performance and the two scales Scale of Satisfaction in Ministry and Scale of Emotional Exhaustion in Ministry .

The results provided insights into the behaviors necessary for adequate development of bishops in their role. The religious landscape was becoming more challenging from a revenue generation perspective. The resultant complexity and the financial strain would necessitate the need for development of different models of ministry for long-term sustainability. This could further necessitate a different set of knowledge creation related to a set of behavioral capacities like those of adaptive performance. Such insights would assist in the promotion and development of greater work-related psychological health in bishops while deepening their ability to deal with complex and uncertain environments. Furthermore, this would increase satisfaction in ministry through improved workplace management skills.

Presently, very few studies empirically established the developmental needs of bishops as they entered, learned and grew into their leadership roles. Such insights would allow the formation programs for new bishops to be grounded in empirical data. Furthermore, this research study examined a largely unexplored population. This would provide a basis for a larger research agenda related to adaptive performance in judicatory leaders and their work-related psychological health. Consequently, it is posited that improved psychological health would result in better workplace learning.

This paper aims to investigate the contribution of attitude, subjective norm and religiosity on the intention to adopt Islamic banking in an emerging economy like Uganda, which is a secular state that is in the early stages of adopting Islamic banking.

This study uses a cross-sectional and correlational research design. Usable questionnaires were received from 258 managers of their own micro businesses. A hierarchical regression analysis was used to test the hypotheses.

Results indicate that attitude and religiosity are significant determinants of the intention to adopt Islamic banking, unlike subjective norm whose predictive power is subsumed in attitude. In the absence of attitude, subjective norm is a significant determinant of intention to adopt Islamic banking. Overall, attitude, subjective norm and religiosity explain 44 per cent of the variance in the intention to adopt Islamic banking in Uganda.

This study is cross-sectional, excluding the monitoring of changes in behavior over time. Further, the study used evidence from owner-managed micro businesses in Uganda. It is possible that these results are only applicable to Uganda’s micro businesses.

Islamic banking is an emerging phenomenon on the African continent, especially in Sub-Saharan Africa, where most countries are secular states. As such, there are largely no empirical studies exploring the combined contributions of attitude, subjective norm and religiosity on the intention to adopt Islamic banking in an emerging economy after the national adoption of an enabling legal framework. To the best of the researchers’ knowledge, this is the first study that carries out this task.

This paper aims to explore John Mbiti’s concept of African time in line with the studies on the crisis of the post-independence African state. Then, how this concept offers new analytical spaces for understanding the modern nation-states inconveniences in African contexts.

The paper analyses the Mbitian African concept of time in light of the works on post-independence African state and communalism.

By using the Mbitian concept of time politically after explaining African communalism and African concepts of personhood and destiny, the paper reached a conclusion. This conclusion claims that due to the highly existential nature of the African concept of destiny and the past-oriented feature of the African concept of time, Africans cannot be restrained by any supernatural claim or any futuristic promises that are irrelevant to their context and cut from the communal values of ancestral past. Africans do not think supernaturally or bet for the future. However, those futuristic and supernatural claims that cannot restrain the African subjectivity – ironically – characterize the modern nation state with its “progress orientation” and “social-contract” metaphysics. Unfortunately, this radical difference in perceptions between the past-oriented African temporality and the future-oriented modern state temporality rendered the post-independence. African state dysfunctional and unable to operate as a medium for authority. This, consequently, opened the door for informal conflict and strife.

The paper is novel with regard to offering a new theory on the conceptual problems of the nation state in African contexts.