Search results

The purpose of this study is to explore the awareness and willingness level of millennials in Indonesia towards cash waqf (cash endowment). Cash waqf has gained huge attention in Indonesia because of its flexibility, especially after the Majlis Ulama Indonesia (MUI) officially announcing in 2002 that cash waqf practices in the country are Sharīʿah-compliant. Millennials comprise 33.75% of the total Indonesian population. Therefore, it is vital to analyze cash waqf from an Indonesian perspective. This study provides vital information for all institutions that are concerned with the enhancement of cash waqf contributions in Indonesia.

Self-structured questionnaires were distributed in Java Island to collect the data. The data were examined by employing suitable statistical tools. Besides, post-interview fact-finding was conducted with cash waqf experts from different related institutions in Indonesia to reach a more in-depth understanding about cash waqf issues.

The results depict a high level of awareness about cash waqf among millennials in Indonesia. The results further reveal a lower willingness level to contribute to cash waqf of the sample population as compared to their level of awareness about cash waqf. Moreover, cash waqf promotions must focus on delivering a deeper understanding about the concept and how it differs from other types of Islamic philanthropy. The results suggest that waqf trustees in the country must be more transparent. Moreover, the Indonesian Waqf Board should implement stricter rules to monitor waqf trustees.

This research restricts the sample population to Indonesian Muslims who were born between 1980 and 2000.

As a Muslim-majority country, one would expect Indonesia to make much progress in cash waqf. By providing an explanatory understanding of willingness and awareness of cash waqf among Indonesians, this research can be helpful in designing proper educative marketing campaigns for future endowers to cash waqf activities to ensure cash waqf institutions provide efficient services. It is advisable to emphasize the transparency of waqf organizations. This will add to the nāz˙irs’ (waqf trustee) reputation, thereby boosting waqf's national shares by ensuring a proper allocation of cash waqf. The regulator should be more strict in monitoring nāz˙ir practices. For instance, it could include a periodic assessment of waqf entities.

This study is original in nature; there is no previous study that addresses the millennial’s perspective toward cash waqf in Indonesia. Hence, this study presents precious information for policy makers, practitioners and researchers.

Since Islamic markets are growing substantially, there is an urgent need to gain a better understanding of how Muslim consumers perceive products from a religious perspective. The purpose of this paper is to investigate the brain responses of Muslim consumers to Halal and non-Halal products using a functional magnetic resonance imaging (fMRI) technology.

The research model is a simplified version of the theory of planned behavior. The initial experiment began by asking participants to divide a set of images into two groups: Halal and non-Halal products. The fMRI experiment uses a blocked design approach to capture brain activities resulting from presenting the two groups of images to participants, and to record the strength of their attitudes toward purchasing the products.

Across all participants, the level of brain activation in the ventromedial prefrontal cortex increased significantly when Halal images were presented to them. The same results emerged when the Halal images showed raw and cooked meat. The variations in the results may be due to the high emotional sensitivity of Muslim consumers to using religious products.

This study uses a unique approach to monitor brain activity to confirm that consumers from specific market segments respond differently to market products based on their internal beliefs. Findings from this study provide evidence that marketing managers targeting Muslim markets should consider the sensitivity of presenting products in ways that reflect religious principles, in order to gain higher acceptance in this market segment.

Although the literature reports considerable research on Muslim consumers’ behavior, most of the previous studies utilize conventional data collection approaches to target broad segments of consumers by using traditional products. This paper is the first to track the reactions of the Muslim consumer segment to specific types of market products.

This study is an attempt to apply the techniques of semiotics in conjunction with quantitative analysis to decode and interpret an advertisement which promotes the South Australian Barossa Valley as a tourist destination.

A survey was submitted to a Southeast Asian student and postgraduate sample. Regression analysis and qualitative analysis were carried out, which suggested that the advertisement was engaging the majority of the audience.

Most respondents expressed a desire to visit the location and used language which was evocative and connective. Those who did not or who were turned off by the advertisement's content expressed themselves in language which terminated further engagement.

The sample was a non-target group, but this is an advantage because it provides a base level of unconditioned response.

A better understanding of semiotics may reinforce other areas of marketing endeavour such as social marketing approaches which are gaining more importance in the still developing COVID-19 economy. This methodology can be extended to other marketing communication contexts.

Once campaigns have been aimed at target audiences, there may be potential to orientate another campaign at non-target audiences using the same advertisement. In terms of global marketing, this is extension rather than adaptation.

This study provides an example of how marketing could use semiotics in conjunction with quantitative methods to determine an audience's response and the intention to purchase a product or service.

This paper aims to test the main factors that affect cash waqf collection among the employees of Islamic banking institutions (IBIs) in Malaysia.

The data was gathered using a survey method from 218 employees of IBIs in Malaysia. The obtained data was analyzed using the Statistical Package for the Social Sciences software and smart partial least squares-structural equation modeling to verify the hypothesis and reach conclusions.

The results revealed that word of mouth and trust have significant positive impacts on cash waqf collection. The outcomes also confirmed that convenience and accessibility to cash waqf play significant roles in affecting cash waqf collection.

Based on the researchers’ knowledge, there are only a few studies which focused on measuring the driver of cash waqf collection from the employees’ perspective, particularly in the Malaysian context. This study specifically applies the theory of reasoned action to determine employees’ attitudes toward cash waqf fund collections in IBIs in Malaysia. Having an understanding of the factors that influence employees to contribute to cash waqf would better equip IBIs in managing their cash waqf contributions and in designing their marketing and branding strategies for promoting their institutions.

The purpose of this paper is to unveil the intricacies of bakat art of weaving; its origin; processes; uses; primary materials and principles used; the profile of the weavers; and its economic significations in the system of production and trade.

The study used a descriptive–qualitative design with 35 key informants using narrative analysis. The unstructured questions listed in the interview guide were used during the interview. Responses were recorded using an audio–video recorder. Coding sheets were used in the actual transcription of data.

The results showed dependency on the bakat art of weaving with the available resources found in the environment. Its economic significations showed a sustainable impact on the weavers’ life. The bakat art of weaving represented the values of resiliency to hardships, adaptability to changes, passion to craftsmanship, sense of community and family centeredness. Aspiring craftsmen and artists may enhance continuously their craftsmanship for sustainable development with government support through the creation of the School of Living Traditions.

The study was limited to bakat art of weaving based on the responses of the key informants that were subjected to a point of saturation without sacrificing robustness, brevity, credibility and dependability.

Though the economic side of bakat art of weaving is sustainable within the village, it can create a powerful branding for cultural recognition that would transform the town of Barili into a creative weaving hub in Cebu. This creates the balance of the historical significance of bakat art of weaving and the tourism sector in promoting sustainable development.

Bakat art rekindled the spirit of consciousness among the majority of the Cebuano public for preservation and promotion.

The study is original because this has not been published.

Existing public–private partnership (PPP) literature that explicitly adopts neo-institutional theory, tends to elucidate the impact of isomorphic pressures and organizational fields and structuration on PPP projects. This paper advances this literature by presenting the institutional work and micro-level dynamics through which actors initiate and implement a new form of project delivery. The authors show how actors enact responses to institutional structuration in the expansion and transformation of an airport from a public entity into a PPP in Saudi Arabia.

The authors use a single case study design that offers an empirically rich and thick description of events such as the dynamic processes, practices and types of institutional work carried out by actors and organizations to deliver the project under investigation.

Religious symbolic work as social integration triggered system integration work, which expanded the power capabilities of individual actors leading the project. Repair work then followed to alleviate the negative effects of disempowering the agency of actors negatively affected by the PPP model and to streamline the project implementation process.

This research offers several practical implications. For PPPs to operate successfully in contexts similar to the Gulf region, policymakers should provide strong political support and be willing to bear a considerable risk of losses or minimal outcomes during the early phases of experimentation with PPPs. Also, policymakers should not only focus their attention on technical requirements of PPPs but also associate new meanings with the normative and cultural-cognitive elements that are integral to the success of PPP implementation. In order to design strategies for change that are designed to fit the unique cultural and sociopolitical settings of each country, policymakers should empower capable individual actors and provide them with resources and access to power, which will enable them to enforce changes that diverge from institutionalized practices.

This research connected the PPP literature with theoretical frameworks drawn from neo-institutional theory and power. It would be valuable for further research, however, to connect ideas from the PPP literature with other disciplines such as psychology and social entrepreneurship. PPP research examines a recent phenomenon that can potentially be combined with non-traditional streams of research in analyzing projects. Expanding the realm of PPP research beyond traditional theoretical boundaries could potentially yield exciting insights into how the overall institutional and psychological environments surrounding projects affect their initiation and implementation.

The paper contributes new insights regarding the roles of religious symbolic work, allied with social and system integration of power relations in implementing PPP projects. It suggests a theoretical shift from structures and organizational fields – macro- and meso-levels of analysis – to individuals – micro-level – as triggers of new forms of project delivery that break with the status quo.

Misinformation is a significant phenomenon in today's world: the purpose of this paper is to explore the motivations behind the creation and use of misinformation.

A literature review was undertaken, covering the English and Russian language sources. Content analysis was used to identify the different kinds of motivation relating to the stages of creating and communicating misinformation. The authors applied Schutz's analysis of motivational types.

The main types of motivation for creating and facilitating misinformation were identified as “in-order-to motivations”, i.e. seeking to bring about some desired state, whereas the motivations for using and, to a significant extent, sharing misinformation were “because” motivations, i.e. rooted in the individual's personal history.

The general model of the motivations underlying misinformation is original as is the application of Schutz's typification of motivations to the different stages in the creation, dissemination and use of misinformation.

In retrospectives on Brunei’s first feature film Gema Dari Menara (1968), commentators have tended to focus on either its historical representation of Brunei’s booming post-curfew years in the late 1960s as ‘a time capsule of Brunei’s lost pop history’, or the film’s propagandistic nature for Da’wah (religious propagation). In this paper, however, I will concentrate my observations on the aesthetic values of the film itself, including the narrative structure, plot design, camerawork, characterisation and character relationships, as well as the resulting artistic effects manifested by these production elements as a whole.

Putting all the propagandistic elements aside, I would like to argue that Gema Dari Menara, as a family melodrama, is carefully constructed and propelled by the above-mentioned filmmaking techniques. The drama not only tells the story of an intense familial conflict revolving around the theme of faith rooted in the Bruneian tradition, it also implies the necessity of an internal negotiation between the predominant Islamic ideology and the increasingly secularised Bruneian civil society at the time. While the implied negotiation may have been unintended or subconscious in the original making of the film, it is well-balanced and reflective of the political and social reality of Brunei as a British Protectorate in the late 1960s, foreshadowing the current coexistent status quo of the dominance and sacredness of MIB and the secular popular culture in Brunei.

The purpose of this paper is to contribute to knowledge about workplace diversity and equality in an under-researched country. Focusing on the south-eastern European transition economy of Bosnia and Herzegovina (BiH), it elaborates on the country’s legislation, public debate and previous research in the field.

The paper draws on a synopsis of the legislative framework, existing literature, public media and personal communications with human resource (HR) practitioners.

There is only limited research on diversity and equality in BiH. Ethnicity and gender are the most common grounds for discrimination. Although a solid body of legislation addressing anti-discrimination and equality issues exists, implementation is insufficient. The public debate tends to reinforce inter-ethnic conflicts and a negative atmosphere regarding sexual minority rights.

Due to the general lack of research on diversity and equality in BiH, the findings presented in this paper only can serve as a first approximation of the topic. Further academic research on concrete business practices and perspectives of HR managers is needed.

Firms not only need to increase compliance with anti-discrimination law, but they should also focus more on the benefits a multi-ethnic society can offer.

This is the first paper in the management literature that provides comprehensive insight into workplace diversity and equality in BiH.