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The first prison system case in Zimbabwe was notified in July 2020 shortly after State declaration of disaster. A legal-realist assessment was conducted of the Zimbabwean correctional system response to COVID-19 during state disaster measures, with a focus on assessing right to health, infectious disease mitigation and the extent to which minimum state obligations complied with human and health rights standards.

The Zimbabwean correctional system operations during COVID-19 disaster measures are scrutinized using a range of international, African and domestic human rights instruments in relation to the right to health of prisoners. This study focused particularly on standards of care, environmental conditions of detention and right of access to health care.

Systemic poor standards of detention are observed, where prisoners experience power outages, water shortages and a lack of access to clean drinking water and water for ablution purposes, a severe lack of safe space and adequate ventilation, poor quality food and malnutrition and a lack of sufficient supply of food, medicines, clothing and bedding. Whilst access to health care of prisoners in Zimbabwe has greatly improved in recent times, the standard of care was severely stretched during COVID-19 due to lack of government resourcing and reliance on non-governmental organisation and faith-based organisations to support demand for personal protective equipment, disinfection products and medicines.

Prison conditions in Zimbabwe are conducive to chronic ill health and the spread of many transmissible diseases, not limited to COVID-19. The developed legal-realist account considers whether Zimbabwe had a culture of respect for the rule of law pertinent to human and health rights of those detained during COVID-19 disaster measures, and whether minimum standards of care were upheld.

This study aims to investigate the claim that there is no coherent and homogeneous body of concepts and practices that can be classified as “Islamic accounting”.

The study focuses specifically on Islamic accounting and uses a qualitative historical documentary analysis methodology to study an original manuscript from the 14th century.

The analysis of the manuscript argues that religious accounting can be seen as a value-based system for achieving social good and that in the context of Islamic accounting, it can be conceptualised as a coherent body of ideas and practices.

Firstly, the study conceptualises Islamic accounting as a homogeneous discipline with its own knowledge, concepts and practices. Secondly, it contributes to current accounting literature by examining an ancient manuscript from the 14th century, which serves as a foundation for understanding the Islamic accounting system within the context of accounting, religion and spirituality. The paper further contributes by arguing that this conceptualisation of religious accounting as a value-based approach enables its practitioners to evaluate their own accountabilities in delivering on socioeconomic objectives related to inter-human/environmental, social and financial transactions within the context of religious accounting practices.

This study aims to examine the motivations and supports of stakeholders in the slum communities, Ghana.

Two-stage methodologies were used for data collection. Published Google News articles about the phenomenon as well as exploratory qualitative in-depth interviews with 15 participants.

The evidence shows that structured and unstructured are the two main categories of stakeholders operating in the space of slums in Ghana. It shows that stakeholders are motivated by their objectives and ethical or moral obligations to provide support in the form of consumables, housing and finance to the slums.

Because of the data collection regime used in this project, findings are specific to the Ghanaian context and not generalisable. However, the results could be beneficial in other contexts with similar slum phenomena.

The conclusions drawn serve as a springboard for urban managers responsible for slum administration and management to develop policy packages to incentivise and enlist more non-slum stakeholders in the existing stakeholders.

To the best of the authors’ knowledge, this study is one of the few that expands the frontiers of the stakeholder model within context to discover specific slum stakeholders, their motivations and support for the slums in a consolidated manner.

Customer-obsessed organizations put customers first, create exceptional value and enhance business performance. This paper aims to offer a framework for implementing the customer obsession construct.

Using relevant customer value literature, syndicated research and a qualitative analysis, customer obsession insights are offered.

Customer-obsessed companies know their customers’ needs and engage with them to offer the best solutions. Four customer-centric stages are evaluated, and applications of customer obsession in the Now Economy are discussed.

This analysis of customer obsession is largely conceptual and presents a case study in one metropolitan statistical area. Although the findings are insightful, it may not be representative of the US or global health-care market.

Strategic implications relate to a bias for action, types of business obsessions, values alignment and benchmarking. This paper features an in-depth case study on Baptist Health South Florida which assesses customer obsession using a customer value framework.

Customer obsession is a strategic mindset built upon strong leadership, a sound business culture and superior value. While critical to business success, there has been limited scholarly work in this area. This paper fills that gap by providing a managerial approach for understanding this key business priority.

Entrepreneurs engaging in social entrepreneurship are inspired by a need to make a difference in their local socio-economic circumstances. In developing countries and emerging economies, social entrepreneurs from deep rural areas are tapping into different types of ways to inspire themselves to sustain actions. Little research has been done to investigate the role religion plays as a source of inspiration to rural entrepreneurs in developing countries. Many scholars from economic sciences reject the probability of linking religion to social entrepreneurship. The purpose of this study is to investigate themes as inspired by religious paradigm aspects of desire, disenchantment, epiphany, bridging and enlightenment. A framework was created for social entrepreneurship development by using religious drivers as premise.

In a partially inductive, exploratory design, this study examined the objectives through a qualitative approach. ATLAS.ti, a qualitative data analysis programme, was used for thematic analysis.

The key finding was that in this specific rural demographic area, social entrepreneurs often express a common motivation as an aspiration to integrate their religious beliefs and work.

Investigating a specific demographic sample in a deep rural area in Nigeria provided valuable insights into the community’s way of living by incorporating aspects of religious drivers to develop social entrepreneurship. It was also valuable to discover that the sample views qualities such as hard work, independence and thrift as drivers to strengthen their religious belief and in return boost social entrepreneurship.

This research paper takes an interdisciplinary approach, drawing from empirical data, to explore the relationship between organisational change management and strategic leadership to promote growth in value-driven, membership-based organisations through a qualitative multi-case-based analysis and to provide a discussion on the philosophies and practices of leadership teams which underpin successful organisational change within such not-for-profit organisations.

Each participating organisation had 700+ members, had previously experienced prolonged periods of auditable membership growth and employed distinctly different organisational models to facilitate growth. A qualitative multi-case study approach was adopted informed by 32 interviews with eight leadership teams. A thematic analysis provided a comparative review of responses.

All case study organisations emphasised the significance of strategic leadership teams and clearly communicated vision and flexible organisational structures as central to their strategic planning and subsequent growth. This builds on previous research which has explored organisational change in not-for-profit organisations and strategic leadership in not-for-profit organisations, which explores the strong linkages between the roles and functions of strategic leadership, organisational structures designed with the adaptive capacity to manage continuous and convergent change and their impact on sustained growth. Such linkages are more specifically supported by extended tenure of office for those in senior leadership roles, clear delineation of roles and responsibilities, the adoption of an outward growth-oriented focus and adaptable structures that encourage wider participation in leadership and management functions for the fulfilment of the organisation's mission. Most significantly, these organisations plan with change and growth in mind.

The findings of this research have transferable value to other not-for-profit, membership-based, value-driven organisations as well as other faith-based organisations, which will help to provide future linkages between leadership structures, decision-making and organisational design and its impact on the not-for-profit organisations' capacity for sustained growth.

This research challenges previous conceptions on UK church growth trends and observes that all the case organisations presented different organisational structures which were intentionally designed, context specific and developed by leadership teams with sustained growth in mind. Results from psychometric testing of participants confirmed that senior leaders of large value-driven organisations that have demonstrated a capacity for sustained growth are consistently likely to exhibit leadership characteristics which demonstrate a balanced capacity for personal humility and a committed resolve or professional will, which is also reflected in a pragmatic-type leadership style, building on previous psychometric testing research in this context.

The marginalisation of female entrepreneurs in accessing credit is well documented. Yet, how female entrepreneurs navigate through the marginalisation to gain funding is under-explored.

The authors address this gap using qualitative data from 30 female entrepreneurs in three neighbourhoods with varying socio-economic characteristics in Ghana's capital, Accra.

The authors find a marked aversion to bank loans among respondents. Consequently, they nurtured trust in their social circles in order to facilitate access to informal credit from internal (e.g. family and friends) and external (e.g. trade credit, associations and religious organisations) sources. This aversion to loans from formal financial institutions (FFIs) had a socio-cultural aspect, including cumbersome application procedures, a deep-rooted fear of the social consequences of defaulting and religious prohibition against interest payment for Islamic traders.

This paper shows that providing formal access to credit is not enough to support women's entrepreneurship if the socio-cultural factors inhibiting women's access to credit from FFIs are not addressed.

The findings suggest that trust is an important factor that bridges the gap in female entrepreneurs' access to funding given their heavy reliance on informal sources of funding.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-02-2023-0090

This paper aims to explore the intricate relationship between social capital, faith and prison-leaver resettlement, emphasising how penal voluntary sector organisations (PVSOs) aid prison-leavers in their resettlement and desistance journeys, following incarceration.

Employing a combination of narrative and thematic analysis, data was collected from 20 prison-leavers in England through semi-structured interviews. Purposive and snowball sampling was used to recruit participants from various community-based resettlement settings.

Thematic analysis revealed the emergence of faith in various iterations in facilitating desistance, Transforming Rehabilitation failure, identity transformation of the prison-leaver, the role of social capital in effective resettlement and the importance of PVSOs. In particular, the findings demonstrate the vital role of a “Faith Anchor”, defined in this paper as a trust-based relationship with an individual or spiritual entity, in facilitating desistance. This paper argues the need to recognise and fully integrate social capital building, faith and specialised support from PVSOs, as essential components of successful offender resettlement and desistance journeys.

The study considers the connection between faith, social capital and offender resettlement. Although demonstrating the role of faith in positive change and community engagement, there are limitations. Primarily, by exclusively recruiting participants through PVSOs, it might overlook varied resettlement experiences. Additionally, measuring desistance is complex and is limited by some academic views that it centres around abstinence. Although small-scale saturation was reached; generalisation should be approached with caution. Notably, post-Transforming Rehabilitation, the human cost of resettlement gaps became evident. Future research could benefit from a longitudinal lens, tracing desistance beyond initial PVSO interactions and offering richer, longitudinal insights.

Significance of “faith anchors”: A “faith anchor” aids the desistance process. Integrating faith in resettlement offers emotional support for prison leavers. Value of social capital: It is pivotal for offender resettlement. Positive social networks are key for successful reintegration. Role of PVSOs: They provide vital resettlement support. Enhanced collaboration can optimise assistance for prison leavers. Addressing current system shortcomings: Rectifying the effects of Transforming Rehabilitation ensures holistic support, catering to prison leavers’ needs. Concept of “faith exchange”: Merging faith and support offers tailored resettlement approaches, fostering effective reintegration.

The study underscores the social implications of effective offender resettlement strategies. The integration of “faith anchors” and social capital aids in the personal rehabilitation of prison leavers and also supports community cohesion. By acknowledging faith as indictive to building trust-based relationships, communities can reduce the stigma associated with former offenders, promoting inclusivity and understanding. Additionally, the essential role of PVSOs highlights the value of community-driven initiatives in supporting reintegration. A combined approach that combines faith, social capital and community support can reshape societal perspectives on desistance, encouraging a more inclusive and empathetic approach to offender reintegration.

The insights gained contribute to the evolving discourse on prison-leaver resettlement and desistance and uniquely highlight the potential of a combined approach between social capital, faith and voluntary sector support, in achieving desistance goals. The term “faith exchange” emerges from this study as an original conceptual contribution, accentuating the relationship between faith and support in resettlement and desistance.

This chapter unpacks how the value of altruism is rooted in the pedagogical model used by Jesuit Worldwide Learning (JWL), a faith-based organization providing tertiary education opportunities through a blended learning approach to people living at the margins. This contribution aims at tracing how this value, summarized in the Jesuit motto “men and women for others,” is rooted in JWL modus operandi and informs its educational practices, in particular by discussing the following elements of its model: (1) the Experience – Reflection – Action cycle, (2) the Global Classroom, (3) the Local Community of Learners, and (4) the student-led operation mode. Finally, this chapter provides a reflection, based on the organization practice and experience, to contribute to the broader discussion on values and their global validity by unpacking the tension of a modus operandi based on values culturally and religiously rooted but that aims at being globally understood and shared.

This study investigates the observed resurgence in religious beliefs seen across many societies during the COVID-19 pandemic. Using the economic theory of religious clubs, the author models religious participation during the pandemic as a mechanism for alleviating the financial distress associated with the health distress from the pandemic.

Using data from the COVID-19 National Longitudinal Phone Survey (NLPS) in Nigeria, the author investigates the economic motivation for religious intensity during the COVID-19 pandemic. To address endogeneity concerns, the author exploits geographic variables of temperature and longitudes as sources of COVID-19 risk.

Overall, health distress stimulates religious intensity. Consistent with the economic theory of religious clubs, adverse health shocks stimulate financial distress, and the effect is stronger among religious participants. Similarly, people see God and not the government as a source of protection against COVID-19.

The study’s model sees religious organizations as public goods providers, especially when governments and markets are inefficient.

The study’s recommendations support an expanded role for religious networks in healthcare delivery and more public funding to attenuate the post-pandemic resurgence of social violence in economically distressed regions.

Despite the research interest in the COVID-19 pandemic, the long-term implications, many of which relate to social behavior adjustments that cause individuals to identify more closely with their social group, need greater understanding. Suppose religious intensity is linked to economic distress. In that case, this is a major source of worry for countries whose economies are subject to higher fluctuations and where the governments and markets are inefficiently organized. These regions may be more susceptible to a resurgence in religious fundamentalism associated with the economic shocks from the pandemic. Consequently, these regions would require more public funding to attenuate the potential for costly activities like organized violence, suicide attacks and terrorist activities in the aftermath of the pandemic.

Prompted by the observation of the increase in religious identity through religious intensity during the pandemic, the author contributes by developing theoretically-based hypotheses that are incentive-compatible to provide a rational justification for the observation. The author empirically validates the hypothesis by taking advantage of the COVID-19 National Survey in Nigeria by specifically using survey rounds 4 and 7 which have more comprehensive religious items included.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-11-2022-0719