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In Morocco, as in many developing countries, environmental responsibility is not well integrated into corporate management at the operational, tactical, and strategic levels. While the management literature offers a rich body of knowledge on Corporate Social Responsibility (CSR) strategies and practices, less attention has been paid to exploring the complexity of environmental responsibility through the lens of corporate culture. This research aims to address this gap by examining the influence of cultural factors on the deployment of environmental responsibility using Johnson's (2000) model of corporate culture. This model identifies seven components of corporate culture: stories or myths, symbols, power structures, organizational structures, control systems, rituals and routines, and paradigms. Through a Moroccan industrial group case study, this chapter presents the successful deployment of environmental responsibility and describes how managing cultural factors facilitated this transition. This chapter also identifies the unique aspects of the group's culture that allowed redesigning the company's management systems. These insights offer valuable implications for managers and policymakers seeking to improve the environmental performance of large enterprises in developing countries.

This chapter explores the vital connection between ethics and community development, underlining the fundamental role of ethical considerations in shaping fair, just, and sustainable communities. It begins by emphasizing that community development is inherently ethical and delves into the concept of ethics, examining ethical theories like consequentialism, deontology, and virtue ethics in the context of community development. Real-world case studies from diverse countries, such as South Africa, Australia, and India, are interwoven throughout the chapter to provide practical insights. These case studies illustrate the complexities of ethical implementation in community development, from navigating power dynamics to addressing conflicts of interest and balancing immediate needs with long-term sustainability. The chapter also explores macro-level considerations, highlighting the need for systemic change to create a more just and equitable society. It guides practitioners on integrating ethics into their work, establishing a strong moral framework for community development. Continuous learning, reflective practice, and adaptability are underscored as essential in responding to evolving societal contexts, norms, and challenges.

Misunderstanding and harmful stereotyping have become commonplace amongst people in the United States and the Middle East/North Africa (MENA) region since 2001, if not earlier. If universities are the locus of transformative education, work remains towards remedying these issues.One non-profit organisation, “Natafaham (pseudonym, Arabic for « we understand each other”), works to undo this negativity student by student. It brings participants from the MENA and Europe/North America into dialogue via Zoom each week. The inter-cultural dialogue availed to participants is empowering to actors, including the dialogue facilitator. This narrative is an autoethnographic exploration of my experience as an intercultural dialogue facilitator. Yet reviewing contemporaneous notes and reflections revealed structural aspects of this programme that empower voices from the MENA region, while facilitating learning amongst participants on both sides of the Atlantic. Such aspects include the format and the location of the programme, its focus on individuals rather than institutions or groups, its mixed top-down and bottom-up approach, and the opportunities it avails for ascension to positions of authority. This narrative analyses these aspects through several lenses and academic traditions, including those of global citizenship, critical internationalisation, (reciprocal) global service learning, and socio-cultural frameworks of second language acquisition. The chapter urges that these aspects are recognised as key catalysts of (more) equal relationships between youth in the MENA region and the United States, which merit widespread replication. It concludes by envisioning a still more equal relationship predicated upon more equitable language usage.

Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.

This study employs Stein Rokkan's methodological approach to analyse state formation in the Greater Middle East. It develops a conceptual framework distinguishing colonial, populist and democratic pacts, suitable for analysis of state formation and nation-building through to the present period. The framework relies on historical institutionalism. The methodology, however, is Rokkan's. The initial conceptual analysis also specifies differences between European and the Middle Eastern state formation processes. It is followed by a brief and selective discussion of historical preconditions. Next, the method of plotting singular cases into conceptual-typological maps is applied to 20 cases in the Greater Middle East (including Afghanistan, Iran and Turkey). For reasons of space, the empirical analysis is limited to the colonial period (1870s to the end of World War 1). Three typologies are combined into one conceptual-typological map of this period. The vertical left-hand axis provides a composite typology that clarifies cultural-territorial preconditions. The horizontal axis specifies transformations of the region's agrarian class structures since the mid-19th century reforms. The right-hand vertical axis provides a four-layered typology of processes of external intervention. A final section presents selected comparative case reconstructions. To the authors' knowledge, this is the first time such a Rokkan-style conceptual-typological map has been constructed for a non-European region.

Alain Verbeke is one of the world’s leading thinkers on international business (IB) and globalization, a renowned scholar and educator who contributes to creating a better global business environment by addressing some of today’s most critical challenges. He was one of the first scholars to advance a theoretically rigorous and practically significant perspective on international corporate social responsibility (CSR). Verbeke’s work on international CSR is particularly impactful because it is rooted in IB theory and based on a realistic set of assumptions about the behavior of managers, policymakers, and other market and nonmarket stakeholders. In this chapter, the authors apply theoretical principles central to Verbeke’s research – most notably behavioral assumptions of bounded rationality and bounded reliability – to analyze businesses’ and societies’ pace of progress in relation to stated environmental, social, and governance (ESG) goals. The authors argue that bounded rationality and reliability challenges create misalignment between stated/imposed commitments toward ESG performance, and economic actors’ ability to deliver on these commitments. The authors discuss examples of such misalignment, focusing on tensions among stakeholders, between stakeholder organizations and firms, and within firms. The authors propose that to be relevant for policy and practice, the sustainability research should be based on realistic microfoundational assumptions.