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Conflict resolution theory and practice have often neglected the contributions of women in peacebuilding. To obtain a more balanced perspective, the work of women's movements, peace movements, and other social movements have attempted to highlight the importance of women's roles in society and their active participation in peacemaking activities throughout the world. This study hopes to contribute to recognizing gender in conflict resolution by examining the rituals of conflict resolution in Laos and the legacy of women working for peace. Through this gender lens, it highlights the importance of Lao women's work in the soukhouan ceremony, a conflict resolution ritual that is integral to Lao culture. The soukhouan ritual demonstrates characteristics that are vital to any peacebuilding effort, specifically how women are actively working to repair harm, restore relationships, and organize support networks that are essential for reconciliation in communities experiencing conflict. This research adds to conflict resolution literature that validates how women are playing a vital role in all stages of peacebuilding.

The relationship between religious belief and spousal choice in Nepal is examined, looking at how the importance that individuals place on their own religious faith influences their decision either to allow their parents and other relatives to arrange a marriage for them or to initiate their own love marriage. How the importance attached to religious faith within the individual’s family and neighborhood affects this decision, and how education modifies the relationship between religion and spousal choice are also looked at.

Ordinary least squares regression models are used to examine the relationship between spousal choice and key independent variables. Interaction terms are used to examine how education may moderate the relationship between personal, family, and neighborhood religious salience and spousal choice.

It is found that the effect of one’s neighbors’ faith operates differently based on one’s own level of education. The “moral communities” thesis is used to theorize that in neighborhoods where religion is regarded as very important, individuals need to expend more effort to maintain respectability, adhering to tradition by having arranged marriages. In neighborhoods where religion is less important, the weaker demands made by the “moral community” render individuals more free to choose their own spouses. For highly educated individuals, the effect of their neighbors’ religious belief is considerably reduced.

As Nepalis become more educated, they not only move out of the sphere of family influence, as discussed in previous research, but also away from being influenced by their neighbors.

Since its inception, the term ‘corporate governance’ (CG) has attracted mainstream attention, continuing to generate discussion among academics, practitioners and policy-makers. This heightened interest generally revolves around clarifying the principles of CG, both in theory and practice. This is particularly important in the context of emerging economies, where the sociocultural ethos and values often differ from those of most developed economies, where the CG concept was conceived and developed. In this vein, this chapter draws on empirical data to explore practical CG challenges faced by corporations in the Nigerian manufacturing and banking sectors. Nigeria is a country whose dominant national culture is one of high-power distance (HPD), which endorses servant-master relationships and encourages deference to authority. In this study, we found that HPD culture can undermine stakeholders’ ability to hold corporate executives to account on practices and behaviours that are antithetical to principles of corporate integrity and ethics, accountability, transparency, autonomy and stakeholder engagement, which in turn, leads to (and exacerbates) corporate misgovernance among businesses in the sectors. The theoretical and practical implications of the study are expatiated in the discussion section.

This chapter shifts contemporary debates on Eurocentrism from its focus on European social theory to an analysis of its moorings in non-Atlantic sociological traditions and especially those within ex-colonial countries. It discusses the sociological/anthropological visions of two first generation sociologists/anthropologists from India, G. S. Ghurye (1893–1983) and D. P. Mukerji (1894–1961), within Orientalist-Eurocentric positions and explores how these are reinvented in the work of contemporary sociologist T. N. Madan (1933–). It suggests that colonial processes and its institutions together with “derivative” nationalist ideas have played and continue to play important mediatory role in organizing these Orientalist-Eurocentric visions.

The chapter presents three sets of arguments. First it suggests that in order to understand postcolonialism it is imperative to lay out the organic links between Orientalism and Eurocentrism. Eurocentrism and its mirror Orientalism mediated to frame social science language in terms of the binaries of universal (the West) and particular (the East). The particular was represented in India through the discipline of anthropology. The latter studied “traditions” through the themes of religion, caste, and family and kinship. When sociology emerged as a discipline in India in the early twentieth century, it continued to use the language organized by anthropology to analyze the particular cultural traditions of the country. Second, I suggest that these binaries also framed nationalist thought and the latter mediated in framing the sociological ideas of G. S. Ghurye and D. P. Mukerji which were embedded in Eurocentric-Orientalist principles. Third, I analyze the ideas of the contemporary social theorist T. N. Madan to indicate how his perspective continues to derive its positions from Orientalist-Eurocentric positions and ignores an engagement with critics who have questioned Orientalist Eurocentrism. Disregarding these arguments implies the legitimation of the latter perspective derived from the disciplines of sociology/anthropology.

The chapter contends that a decolonized critique of colonial social science has existed in other regions of the world including India, and that this perspective needs to be retrieved by social theorists to reformulate the sociological discourse as a study of modern India. It also suggests that contemporary analysis of Eurocentrism needs to move out from within the circuits of knowledge defined by received colonial geopolitical enclaves in order to assess the way production, distribution, and consumption of Orientalist-Eurocentric perspectives have organized sociological traditions across the world including the Global South.

The purpose of this paper is to explore how culture, including traditions and social structures, can influence resilience and how culturally sensitive relief operations can put affected people and their context at the core of any interventions.

A case study of the Mt Sinabung volcano area in Indonesia was undertaken. As part of the case study, an analysis of interventions was conducted, which was complemented by semi-structured interviews with Karo cultural experts and humanitarian organisations.

Culture influences the manner in which the Karo people react to volcano eruptions with varying implications for recovery. In addition, relief organisations which understand people’s actions through a cultural lens have better managed to tailor programs with long-term impact, thereby avoiding aid dependency.

Practical examples of disaster management activities that adequately account for the beneficiaries’ way of living prior to the eruptions are provided. Aid actors are provided with guidance concerning how to better tailor their activities in line with a cultural lens.

The study provides empirical grounding for claims concerning the role of culture in planning interventions in Indonesia and other similar contexts.

This paper addresses the mutual interdependence of ethnic identity politics and conservative religious affiliation. Called “traditionalism” in this paper, conservative religious affiliation is seen to appeal most to ethnically homogenous communities who have arrived in the United States from Spanish Catholic countries and who draw on the ethnic identity conveyed by traditionalism to deliberately define themselves at a critical distance from the dominant resident culture, called “Anglo-Protestantism” in this paper.

This paper explores the link between employee stress and the high-power distance (HPD) culture in Nigeria. The study context is the banking and manufacturing sectors in Nigeria, which have a history of exploitation, unconducive work environments to productivity, work-life imbalance, work overload, burnout and employee stress.

Using a qualitative, interpretive methodology, this article adopts a thematic analysis of data drawn from semi-structured interviews with 24 managerial and non-managerial workers to explore the process by which Nigerian manufacturing and banking sectors' work (mal)practices go unchallenged, thereby triggering and exacerbating employees' stress levels.

The study found that the high power distance culture promotes a servant-master relationship type, making it impossible for employees to challenge employers on issues relating to stressors such as work overload, unconducive work environments, work-life imbalance and burnout, thereby exacerbating their stress levels in a country in which stress has become a way of life.

Research on the relationship between employee stress and HPD culture is relatively underdeveloped. This article sheds light on issues associated with stressors in Nigeria's human resource management (HRM) and employment relations practices. The link between the inability of employees to challenge these stressors (which are consequences of an HPD culture) and increased employee stress has substantial implications for employment and work-related policies and practices in general. The study is constrained by the limited sample size, which inhibits the generalisation of its findings.

The article adds to the scarcity of studies underscoring the relationship between high-power distance and the inability of employees to challenge work-related stressors as a predictor of employee stress and a mediator between workplace practices and employee stress, particularly in the emerging economies.