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The restrictive measures related to the COVID-19 pandemic put a halt to everything across the world. The global crisis hit every sphere of life. The mobility restrictive nature of the pandemic was a major blow to the travel, tourism and hospitality industry. For a country like Pakistan, with an unstable economy and struggling tourism, the pandemic served as ground zero. This chapter critically examines tourism dimensions in Pakistan and how it sustained the impact of various crises. It pays attention to the concepts of vulnerability, social and community resilience, and adaptive capacity to provide a theoretical understanding of the revival of tourism in Pakistan. It also considers the impact of COVID-led measures on the tourism industry and corresponding initiatives of the government. The chapter concludes by arguing that Pakistan should carefully monitor and assess the current debates on tourism policies and practices. The chapter suggests that the national tourism strategy should incorporate a mechanism that can address tourism in crises in addition to addressing the environmental, socio-cultural and economic impact of tourism.

One of the central themes of education for all (EFA) for the last two decades has been empowerment through access to education. The history of EFA, however, can at best be termed as checkered. EFA has been relatively successful in drawing world attention and improving access to education. However, the question whether world attention and improved access has resulted in empowerment of people in the developing world still remains unanswered.

In this paper we argue that the limited success of EFA can best be examined and analyzed by paying close attention to tension between demands of the global capital and labor market place and nationalist agendas of the developing (post-colonial) state. These tensions affect the EFA agenda in the developing countries in complex ways.

Taking empirical-educational data from Pakistan we demonstrate that demands of the global capital and the labor market had resulted in an increased attention on institutions and programs of study that cater to the needs of the global capital and labor pool. Access to these institutions is limited to certain strata of the society. On the other hand the mass education program in Pakistan is largely defined by the nationalistic agenda of the post-colonial undemocratic state. A net impact of the interplay of these global and national dynamics is that not only the EFA's aim of mass education is hampered but also more importantly education in its present state is not empowering the recipients.

Hisbah is one of the distinguished institutions that had emerged since the early days of the Islamic empire. Based on its cardinal duty to enjoin good and prohibit evil, over time, its functions gradually expanded, and its responsibilities increasingly grew. In light of the contemporary trend in establishing institutional framework for consumer protection, entrusting an agency with multifarious tasks may not be the best and effective way in handling consumer protection issues. Thus, this chapter attempts to explore the new paradigm of hisbah as a consumer protection institution in Malaysia with a special reference to the Islamic consumer credit industry. While utilising the doctrinal legal research methodology, relevant sources of law have been examined and analysed. This research finds that the classical hisbah institution provides a good reference point in establishing regulatory agency and dispute management body. Nevertheless, some modifications are required to remain relevant especially in terms of specialisation of role and function. Likewise, it is viewed that adjustment of the hisbah institution is also necessary regarding the characteristic of the muhtasib (ombudsman).

A decade after 2008 crisis, scholars in mainstream field of finance are yet to proffer lasting solutions to the menace that target the root cause of the crisis. Islamic finance offers a simple message for the whole episode and others similar to it: introduction of God consciousness, removal of interest from the system, and its replacement with profit and loss sharing together with establishment of an ethic base corporate governance structure. Absence of ethical considerations is the main factor for financial crisis in the past hundred years. Models utilized by Islamic finance industry for financing and sharing of risk are musharakah and mudarabah. This chapter provides an overview of risk management and governance in both Islamic and conventional finance in the process outlining similarities and differences between the systems. It dissected through developments in the two fields and highlighted recent controversial topics affecting the field of finance in the modern world.