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The authors study the role of collectivistic norms and beliefs on organizational citizenship behaviors (OCBs) in Mexico, including differences across gender and generations.

The authors researched the relationship between Mexican employees' collectivistic norms and beliefs and their OCBs, which the authors grouped into etic (universal), emic (regional) and unique (indigenous) categories, the latter referred to as Mexican OCBs (MOCBs). The authors also studied the role of gender and generations as moderators.

Collective norms had a positive relationship only on the etic OCBs of sportsmanship, while collective beliefs impacted altruism and civic virtue; the etic OCBs of personal development, protecting company resources, interpersonal harmony; and the MOCBs of dedication and camaraderie. Collective beliefs on the etic OCB of altruism, the emic OCB of protecting company resources and the unique MOCB of camaraderie were stronger for workers from Xers than for Millennials. Moderation tests also showed that collective belief had stronger effects on the emic OCB of protecting company resources and the unique MOCBs of dedication and camaraderie for men than for women.

Gender roles in emerging economies where society is characterized by collectivistic attributes, especially in a sample drawn from professional employees, may have changed. This could explain the reason why most of the interactions were stronger for men. Future studies involving gender roles should look beyond a demographic variable and design an instrument measuring self-perceptions of role identity, such as the Bem Sex Role Inventory (Bem, 1974). This study's findings could be generalized, particularly, to other Latin American nations, but scholars should acknowledge differences in economic development and gender roles, as well as unique cultural elements (Arriagada, 2014; Hofstede, 1980).

The results of this study yield three practical implications for international managers, including (1) distinguishing between the impact of changing cultural norms or beliefs on OCBs, (2) understanding how demographic factors such as gender or generation may influence the degree of OCBs exhibited in the workplace by specific employee groups, and (3) identifying cultural contexts which promote OCBs. First, workers from a younger generation in a collectivistic society, such as Millennials, respond less positively than workers from older generations to cultural beliefs concerning OCBs, such that they are less willing to engage in a particular category of OCBs including protecting company resources.

Global managers should be aware that employees engage in distinct OCBs for different reasons. Emphasizing cultural rules and norms behind helping one another may backfire in Mexico, particularly among men and younger generations of workers. This is understandable for these OCBs. For example, engaging in personal development for the organization's sake due to collective norms may be less effective that pursuing personal development opportunities that employees are passionate about or recognize as beneficial for their careers. Dedication and sportsmanship behaviors that stem from rules are likely less strong or effective as OCBs employees engage in due to strong beliefs or altruistic spontaneity.

The authors filled a gap in scholar's understanding of cultural norms and beliefs on behavior. Specifically, the authors found that cultural beliefs shape etic, emic and unique MOCBs, particularly for men and older generations, and that cultural norms have a negligible and sometimes negative role, being positively related only to the etic OCB of sportsmanship.

Islamic culture believes the evil eye can cause distress, mental illness, physical illness and even death through envious glances. However, the gap was highlighted about the influence of college students’ religious beliefs, particularly those of the evil eyes, on their academic failures. Based on this notion, this study aims to explore how evil eye beliefs affect students’ academic experiences with failures in a culturally diverse educational environment.

This study included 18 female Sunni-Muslim students from Kuwait University by using Heidegger’s phenomenological framework. The study conducted 18 face-to-face interviews over four weeks and analyzed the data using NVivo 14 with thematic analysis and phenomenological assumptions.

This in-depth study shows how the pervasive belief in the evil eye in academic settings challenges students. The study found how this cultural belief affects students’ mental health, academic performance and social interactions. The study also explored cultural sensitivity’s wider implications, how educational institutions face the psychological stress this belief causes, cultural effects on academic failure and student coping mechanisms.

Because the study was qualitative and exploratory, the findings provide depth rather than breadth of understanding about students’ evil eye perceptions. The study does not consider the possibility that “evil eye” beliefs might be psychological delusions, complicating cultural beliefs and mental health symptoms. This oversight makes it challenging to select participants who have genuinely experienced evil eye effects. Teachers interviewed students who might withhold private information or alter their responses due to power dynamics or a desire to appear positive. This setting might bias data, reducing its authenticity and depth.

The study suggests that academic institutions should address cultural beliefs to support students’ education and academic performance rather than promoting hate, evil eye and oppression.

This study highlights the need for academic environments to address and mitigate the evil eye belief’s unique challenges, creating a more inclusive and supportive learning environment for all students.

Cross-cultural influences are important considerations in the international marketing of luxury brands. These influences have predominantly been understood through cross-national approaches and the lens of glocalisation. The purpose of this paper is to study augments these paradigms by advancing the view of luxury brand markets as confluences of multiple cultural beliefs.

A hermeneutic analysis of 24 in-depth interviews was conducted with luxury brand consumers in New Zealand.

The findings describe two cultural beliefs that convey divergent meanings and shape luxury brand consumption styles in a multicultural marketplace. More specifically, the authors illustrate that consumers can be influenced by and shift between both local and foreign cultural beliefs in a single national market.

The study offers a situated account of the New Zealand luxury market. Other cultural beliefs may be in operation in different national markets.

This paper makes three contributions to the international marketing of and cross-cultural considerations for luxury brands. First, the authors illustrate that cultural diversity must be considered not only at the cross-national level, but also at the intra-national level. In particular, the authors show that the global-local dichotomy in cross-cultural luxury branding needs to be augmented with the local-foreign dimension. Second, this is the first study in this area to empirically demonstrate the impact of multicultural marketplaces on luxury brands, where consumers emerge as contextual cultural shifters. Third, the authors advocate a shift from the prevailing glocal approach to a new multicultural approach in luxury branding.

This study aims to identify the role of this intangible cultural heritage (ICH) domain (i.e. social practices, rituals and festive events) in social representations in cross nations using the case of Mazu belief. This study also intends to compare the different social representations of the same religious belief among the regions and implies how ICH facilitates regional connections and its potential for urban tourism development.

This study uses a mix of qualitative approaches, such as desktop research, in-depth interviews, focus group discussions and participant observations. These approaches can supplement one another in discovering the cultural context of the Mazu belief and the perceived meanings of its ritual practices.

Mazu ritual practices in the four identified cities have different social representations, as explicitly expressed from the informants on different forms of celebration. Despite the differences, Mazu belief is representative in placemaking and for regional connections. Not all four cities agree on the current status as embedded in tourism development. However, the key informants show a welcoming manner to the outsiders in participating and experiencing their practices.

The research context of Mazu belief and customs can be extended to more urban cities, which practice this culture.

Different countries and regions that share the same belief can understand distinct social representations from one another. Practical collaborations can be expanded for cultural exchanges, especially the exploration of the role of religion played in boosting urban tourism development.

Mazu belief and customs is a unique cultural asset in enhancing the social representations of Chinese expatriates overseas. Its cultural practices successfully enhance the cultural exchange and social cohesion among religious communities locally and internationally.

Using a United Nations Educational, Scientific and Cultural Organization (UNESCO)-inscribed ICH item with a large audience worldwide, this study supplements the theory of social representations in exploring the intangible cultural assets and highlights the role of ICH in urban tourism and regional and city planning.

This study is an exploratory examination of cultural differences in accounting educators’ epistemological beliefs of accounting ethics education. It is motivated by a renewed global interest in accounting ethics in recent years following the reported breaches of ethical conducts by individuals from different cultures. In Pratt’s model, conceptions of teaching should be an interdependent and internally consistent trilogy of beliefs, intentions and actions. The purpose of this empirical study is to sketch an outline of how accounting ethics education is broadly understood by accounting educators from three different cultural backgrounds, the Anglo‐influenced Australian, the Chinese and the Moslem‐dominated Malaysian. It explores the cross‐cultural variations in their epistemological beliefs of what to teach, objectives to achieve, the ethics educator, and the learning process. Results suggest that Australian and Malaysian accounting educators differed significantly in their epistemological beliefs on the source of knowledge as well as the acquisition of knowledge. Interestingly, there were no significant statistical differences in the epistemological beliefs held by participants in this study concerning other issues in accounting ethics education, i.e. the delivery of ethics education, transferability, goals of ethics education, separate course, and qualification.

The purpose of the paper is to investigate the effect of religiosity and culture on Nigerian Muslim consumer’s intention to purchase luxury goods.

The survey included a sample of 372 Nigerian Muslims from the middle and upper-income groups who live in Lagos and Kano in Nigeria.

Plenty of luxury brands are seeking to find ways to overgrow in emerging markets. Focussing on Nigeria, this study identifies Nigerian people’s cultural orientation, religious beliefs and examines the social and personal variables affecting the consumers’ purchasing intention for luxury goods. This study stresses that Nigerian consumers’ intention to purchase luxury products are impacted by attitude, subjective norms and culture. However, Nigerian people’s intention to purchase luxury goods is not influenced by religious beliefs and Islam morals. While culture has a significant relationship with both attitudes towards behaviour and subjective norms, the religious beliefs encourage both subjective norms and a positive attitude towards the behaviour.

This study has limitations in connection with two of its major objectives. The study applied the perspective of Nigerian Muslims. Thus, the research will not be able to clarify the fact that beyond this limited geographical area. Future research may widen the focus on cultural and religious beliefs on the intention to purchase luxury goods by adding other elements, such as normative beliefs and attitudinal beliefs.

The findings of the research define some implications for marketers with regard to the importance of social norms and religion in point of increasing the purchasing intention for luxury goods. Findings reflect that Nigerian consumers are impacted by subjective norms and cultural orientation. This means that luxury consuming is seen to achieve social recognition in the society. These results show that improving social acceptance through luxury goods consumption may create profitable outcomes for luxury brand firms.

The attractive findings of the study proposed that luxury brand managers should balance their investment in terms of the use of word-of-mouth, reference groups and fashion magazines to develop a favourable attitude towards luxury brands through. Although cultural values, references groups and consumer’s beliefs critically matter for luxury consuming, religious beliefs of Nigerian consumers have no effect on consumer’ purchase intention for a luxury product.

The purpose of this paper is to discuss how culture, influenced by the project setup and contextual issues, impacts on information and communication technology (ICT) engagement, through a multiple perspective approach to cultural assessment. A “cultural lens” is used to understand the level of ICT engagement in project organisations.

Cultural analysis (CA) is employed as the overarching research methodology. The CA investigates the conflicts between the “espoused values” and “actual beliefs” of members to understand culture. A pre‐existing CA framework with established “espoused values” for ICT implementation is used in this study. Ethnographic interview in a case study setup is employed to extract actual cultural beliefs. These beliefs are then analysed through the CA framework to explain cultural environment and its impact on ICT implementation.

The ICT‐related behaviour of the project team members is contextual to a project environment. This implies that effective ICT adoption requires careful consideration of the cultural traits in the design and implementation phases. It is suggested that neither a simple linear prescription nor overlooking specific contextual aspects is beneficial for effective ICT implementation.

This paper contributes in developing an understanding of: how CA framework through deciphering “espoused values” and “actual beliefs” can assist in studying organisational issues; and how the contextual issues shape the culture in a project organisation leading to “integrated” or “fragmented” ICT implementation.

We study how giving depends on income and luck, and how culture and information about the determinants of others’ income affect this relationship. Our data come from an experiment conducted in two countries, the USA and Spain – each of which have different beliefs about how income inequality arises. We find that when individuals are informed about the determinants of income, there are no cross-cultural differences in giving. When uninformed, however, Americans give less than the Spanish. This difference persists even after controlling for beliefs, personal characteristics, and values.

How should economists incorporate culture into their economic analysis? What empirical approaches to identifying, measuring, and analyzing the relationship between culture and economic action are most appropriate for economists? In particular, what can experimental economists learn from the methods of economic anthropologists, sociologists, and historians who study culture? We argue that while both quantitative and qualitative approaches can reveal interesting relationships between culture and economic actions/outcomes, especially in experimental research designs, qualitative methods help economists better understand people’s economic choices and the economic outcomes that emerge from those choices. This is because qualitative studies conceptualize culture as a pattern of meaning, take the relevant cultural data to be people’s thoughts and feelings, treat the market as a cultural phenomenon, and allow for novel explanations.