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The purpose of this paper is to highlight the underlying values of Islamic work ethic (IWE) that distinguish it from other ethical perspectives such as Protestant work ethic (PWE), Hindu work ethic (HWE) and/or Buddhist work ethic (BWE).

The present study utilized the critical review approach to answer the research questions. In this regard, guidance was sought from the Holy Quran and Sunnah to understand the Islamic ordainments pertaining to IWE. Moreover, articles related to different ethical systems are exhaustively reviewed.

Based on the literature review pertaining to the different ethical systems, this study highlights five specific distinguishing values and behavior: emphasis on halal and haram, emphasis on the purity of intention, seeking of employment, the nature of employer–employee relationship and dealing with sexual harassment.

Multinational and local organizations are strongly recommended to comprehend and grasp different ethical background of their employees to meet and satisfy their physical and spiritual needs. As a result, it may enhance and boost the effectiveness, efficiency and productivity of the organizations.

This study has its merits in term of identifying the distinguishing aspects of IWE from other ethical systems. There is a paucity of research that examines these differentiating values. Therefore, the research question “what are the underlying factors that differentiate IWE from PWE, HWE and/or BWE?” is still unanswered. The present research is an attempt to answer this question. The findings of this study will enable the researchers to come out with a comprehensive and complete definition of IWE construct. Moreover, it will be useful to refine the existing IWE scale by emphasizing the distinguishing aspects of the construct.

The argument here is direct, if tentative. Thus, most available evaluative studies agree that OD applications, globally, have substantial success rates, but this seems ironic in light of the common domination of culturally relativistic views. Many observers urge the culture-boundedness of planned change which implies low OD success rates. This paper is one in a projected series of qualitative tests about whether the irony is only apparent. That is, this series proposes to test for the congruence of the basic OD normative framework with various cultural patterns that can be encountered in the global analysis of today’s organizations. A high degree of fit between the OD Work Ethic and more or less discrete ideational frameworks will help dissolve the apparent irony.

Here, the specific task involves testing the congruence of the “Confucian Work Ethic” with an OD normative framework. The latter may be viewed as the “target” against which the fit of the Confucian Work Ethic is tested in a qualitative sense. High success rates are reported for OD applications in Confucian settings, especially in Korea where Confucian ideas have a substantial prominence. Here, Confucian comparisons with the OD Ethic imply a “good fit,” which is consistent with the similarly high success rates in Korea as well as elsewhere.

Drawing upon conservation of theory, this study aims to extend the scant literature on the effect of leader-member exchange (LMX) on workplace deviance behaviour (WDB) and adaptive performance by investigating the role of Islamic work ethics as moderators.

A time-lagged and multi-source data of (269 paired responses) of employees working in Islamic banks were used for hypotheses testing.

Taken together, the findings revealed that Leader Member Exchange (LMX) has a positive and significant impact on adaptive performance and is negatively related to employees’ WDB. The results of the moderation effect showed the positive relationship of LMX with adaptive performance and the negative relationship with WDB is stronger for high Islamic work ethics (IWE).

This study provides practical insight that Islamic business ethics plays a significant role in fostering adaptive performance and reducing the deviance behaviour of employees.

To the best of the authors’ knowledge, this is the first study that examined the moderating role of IWE between LMX-adaptive performance and LMX-WDB. This study has also filled the gap of scant literature about the impact of LMX on adaptive performance and WDB.

Caste is the basic structural feature of Hindu society; all social scientists are agreed on this. Since Hinduism is generally recognised to be as much a social system as a religion, its social framework embodying caste rituals has governed the lives of the majority of Indians for hundreds of years. Having deep roots in tradition and enjoying sanction in all religious literature belonging to the pre‐British era, caste has been the dominant principle of social organisation since ancient times. In fact, barring the recent past, Hinduism has always been identified in the minds of most Indians with caste observances. Writes R.C. Zaehner: “…until a century or so ago the acceptance of the caste system was considered by the orthodox to be the sole effective criterion of whether one was or was not a Hindu. In matters of belief it mattered not at all whether one believed in one god or many, or not at all, nor did it much matter on how one interpreted ‘liberation’ or whether one rejected it outright so long as one fulfilled the duties prescribed for one's caste.”

The purpose of this paper is to examine how the Buddhist and Hindu people in non‐Western societies perceive rational accountability practices in religious organizations, through their respective religious “spirit” and “beliefs” and in combination with broader structural elements of the society.

The interpretive tradition of research, i.e. ethnography based on two in‐depth cases from Sri Lanka (a Buddhist temple) and Mauritius (a Hindu temple) is adopted for the data collection. The data are analysed using grounded theory methods and procedures.

In non‐Western Buddhist and Hindu societies where people's lives are bound by a high religious “spirit” the accountability system in the religious organisations is largely visible as an informal and social practice rather than a stakeholder‐oriented rational mechanism. It is found that the rational accountability mechanisms are “sacredised” by the Buddhist and Hindu religious “spirit” and subsequently, the accountability systems and religious activities are both influenced by the “structural elements” of trust, aspirations, patronage and loyalty relations, social status, power and rivalries. The accountability practices implemented in these organisations are perceived by the people as being no more than “ceremonial rituals” aimed at strengthening the temple's righteous and prudent image to the religious society.

The paper raises the issue that accountability practices in community, grassroots‐based non‐profit organisations are not mere reporting of “facts” relating to economic activities and a “neutral system” giving reasons for the conduct of its leaders. Instead, they initiate new forms of accountability systems and reproduce structural conditions.

This is one of the first field studies which examine perceptions of accountability within a Hindu and a Buddhist context, as influenced by the religious “spirit” and internal belief systems of the devotees. Previous studies have mostly focused on Judeo‐Christian or Islamic denominations.

The purpose of this study is to examine the effect of job, organizational and personal factors on exhaustion (EXH) in early career construction professionals in India.

A survey questionnaire was developed and circulated among early career construction professionals in India. The responses on job, organizational and personal demands (role ambiguity, stakeholder management and work-family conflict respectively) and job, organizational and personal resources (job autonomy (JA), perceived organizational support and emotional intelligence respectively) were sought using standard measures. The valid data (N = 187) thus collected, was analysed using structural equation modelling (SEM).

The study finds that in terms of demands, stakeholder management and work family conflict have a significant positive effect on EXH. In other words, EXH level increases with the increase in these two. With respect to resources, JA has a negative effect on EXH. This implies that as JA increases, the EXH level goes down.

This study is the first to examine factors causing EXH in early career construction professionals in India. This study is significant on two counts. First, it proposes a comprehensive theoretical model based in job demands-resources (JD-R) theory customized for construction sector. Second, the empirical examination is situated in the Indian context, which remains underexplored despite its economic and demographic significance.

This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

The people of South Asia are deeply religious and all facets of their lives including their endeavours to achieve material advancement are affected greatly by religious beliefs and values. In what ways, and to what extent, non‐economic factors, specifically religious beliefs, affect economic behaviour in any society, is a matter of considerable controversy among economists. The theorists question the advisability of applying non‐economic factors to economic phenomena which presuppose “specialisation”, division of labour and have narrow scope of study. They contend that non‐economic factors lack objectivity for want of rigorous analysis and quantification. Also, cultural factors change but slowly, and thus, in the analysis of the short‐run process of change, these non‐economic factors do not have much relevance. Karl Marx contended that the social and cultural phases of human evolution are the consequence rather than the causes of economic factors. This atomistic conception of social process, is, however, criticised by some social scientists like Schumpeter. They maintain that “economic man” is a myth and that the unity of social life and its inseparable connection with various elements preclude any dissection of concrete reality into political, social, cultural, ethical and economic parts. The indian Planning Commission is cognisant of the inter‐relation between non‐economic factors and economic development. The Planning Commission suggests that:

Ideas regarding the basic character of humanity assume importance wherever people interact with one another — from the family to the political state, to the business enterprise. These conceptions, ranging from pessimism to optimism, from notions that evil, predatory competition on the one hand to goodness, co‐ operation and virtue on the other characterise the intrinsic disposition of people, derive from the culture to which the individual belongs, moulding his values and conditioning his behaviour. They not only affect the quality of human relations present in any collectivity, but exercise critical influence on the theories and practices of social control. The understanding of a range of social parameters is considerably enhanced when viewed from the perspective of prevailing cultural ideas about human nature itself.