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This study sets out to examine conflict style preferences in India and the predictive effects of various demographic variables on conflict style preference.

Data were gathered in India (n=827) among Muslims and Hindus. Conflict was measured using Oetzel's Conflict Style Measure. To answer the research questions, repeated measures ANOVA and multiple regressions were conducted.

The findings reveal that conflict style preference among Hindus in India differs significantly and that Hindus prefer the integrating and dominating styles, whilst showing the least inclination towards the avoiding and obliging styles. Muslims prefer the integrating and compromising styles and least prefer the dominating and avoiding styles. Analyses of the demographic variables' predictive influence reveal that age and sex are significant predictors for all five conflict styles for both Muslims and Hindus. Education has a mixed predictive influence on conflict style among Hindus and Muslims.

Use of self‐report instruments and the majority of the participants coming from middle‐class backgrounds could limit the generalizability of the study.

The study calls for conflict mediators to consider the influence of group membership and educational level on conflict management/resolution. The research also discusses national/international conflict intervention.

This paper informs individuals regarding the way in which two large religious and cultural groups differ in their approaches to conflict. For a nation that has experienced a history of conflict between these two cultural/religious groups, this paper can help shed light on how to bridge the conflict between them.

There are no studies directly comparing the conflict styles of Muslims and Hindus.

This paper aims to explore the relationships between self-construals, religious identification, and conflict styles in India.

Data were gathered in India (n=1,108) among Hindus (n=744) and Muslims (n=364) in various organizations throughout India. Conflict styles were measured using Oetzel's conflict style measure. Self-construal was measured using Singelis' self-construal measure. Pearson correlations and multiple regressions were conducted.

Correlation analysis showed significant negative correlation between the independent and interdependent self-construal. Multiple hierarchical regression modeling demonstrated significant interactions between religious identification, self-construal, and conflict style. Hindus are more likely to dominate in conflict situations, while Muslims are more likely to avoid conflict and prefer more group-oriented conflict styles.

Self-report measure is a possible limitation and the sample is religiously homogeneous.

The results of this study could assist community organizers and others who work in conflict mediation resolve conflict among religious groups.

Few studies have examined conflict styles in India and this study employs a macro and micro-level approach to the study of conflict.

The purpose of this paper is to investigate the impact of culture on religiosity, cosmopolitanism, and ethnocentrism on attitudes towards foreign products, among two religious classes in India.

Quantitative data analysis was employed to attain the above objective. In order to explore the existence of difference between clothing preferences between two religious classes analysis of variance (ANOVA) was employed. It was employed to analyse the difference between group means. Structural equation modelling (SEM) was employed to test the hypothesized paths. SEM was used separately for both the religious classes to explore the possibility of difference between both of them. Before testing the measurement model confirmatory factor analysis was run to test the cleanliness of the measurement items. Data were analysed in two parts A and B. In part A SEM was employed to test the hypotheses developed and in part B ANOVA was used to test the difference between group means.

It was found that both the religious classes were significantly different from each other in their apparel preference. It was also found that the Indians were not collectivist as often labelled in a stereotypical way.

The findings of this study would provide useful in-depth knowledge on Indian religious groups for both international and national marketers. The study confirmed that ignoring the diversity of an emerging market and adopting a standardized marketing strategy could prove fatal. It provides better understanding about the cultural diversity and its impact on buying imported products. Such insight should enable marketers, policy makers, and social planners to act more effectively by designing their positioning strategies accordingly.

Some unexpected differences was found in individualism and collectivism dimensions and it was also found that the inter-cultural differences between Hindus and Muslims have changed since the original Hofstede data were collected on Hindu and Muslim dominating countries.

The purpose of this paper is to ground in serious empirical evidence the debate on whether the post-reform acceleration in growth has helped bring poverty down for all economic, social and religious groups and in all state or has left certain groups or states.

The paper uses unit-level data from the so-called thick rounds of expenditure surveys by National Sample Survey (NSS) in the years 1993-1994, 2004-2005, 2009-2010 and 2011-2012 and estimates the proportion of the population below the official Tendulkar line. Adequate care is taken to address the issue of sample size in reporting the estimates.

Whether we slice the data by social, religious or economic groups, by states or by rural and urban areas, poverty has significantly declined between 1993-1994 and 2011-2012 with a substantial acceleration during the faster-growth period from 2004-2005 to 2011-2012. Poverty rates among the disadvantaged social groups and minorities have declined faster so that the gap in poverty rates between them and the general population has declined. In 7 of the 16 states with large Muslim populations, the poverty rate for them is now below that for the Hindus.

Use of survey data has its limitations, especially when the sample sizes are small. The paper also does not assess the direct contribution of growth in relation to that through redistribution.

The paper presents implications for identification of the poor for the purpose of designing targeted interventions.

This is the first paper to offer up-to-date estimates of poverty by social, religious and economic groups, by states and by rural and urban areas.

This paper aims to identify the preferences towards sex education and information from a religiously diverse sample of young people. The research builds on growing evidence towards religious affiliation having a strong influence on sexual attitudes and behaviour.

A total of 3,007 young people aged 15‐18 attending schools in London, UK, completed a cross‐sectional survey. The questionnaire identified preferred sexual health “topics”, preferences for where they would like to receive this education and who they thought would be the ideal person to deliver the information.

The largest religious group was Christian (34 per cent), followed by Muslim (24 per cent), Hindu (21 per cent), “Don't believe” (15 per cent) and “Other” (7 per cent). There were a number of similarities across the practising religious groups such as preferences for more information on sexually transmitted infections and how to make sex more satisfying. The data also showed significant differences across the religious groups, in particular between Hindus and Muslims, and their preferences towards the ideal person to deliver sex education. Hindus were notable for showing a higher preference towards someone of similar age, and also reporting the least preference for someone of the same religion. By contrast, Muslims reported a higher preference for religious compatibility on the premise that such a person could “identify with” their own religious and cultural beliefs.

Although derived from a sample that is not statistically representative of all young people, the findings demonstrate the potential and importance of being able to respond to the competing sex education preferences of religious groups. The forthcoming challenge is to research the ways in which this potential for sex education can be harnessed in a sensitive manner.

This paper is valuable in terms of establishing young people's preferences for information on sex and relationships, but less so in terms of identifying the types of sex education that are most beneficial. Indeed, it is likely that this paper will be of particular relevance to the “knowledge and understanding” element that is specified in this guidance.

This study aims to demonstrate al-Biruni’s originality in the study of religion and the exploration of religious truth, while his firm stance on his religion effectively advocated his need to understand others more accurately.

This study is a review of al-Biruni’s literature that uses content analysis method in establishing al-Biruni’s approach in understanding other religions through three main methodologies. From these approaches, this paper advocates al-Biruni’s firm stance toward his own faith despite using a scientific study on Hindu, which is in contrary to other phenomenological scholars who find that religious truth is relative in nature.

Al-Biruni’s methods have proven that researchers are not necessarily required to dispose off their religious identity and commitment to faith, while simultaneously achieving objectivity and accuracy. Al-Biruni’s approach to understanding others may be seen as a remarkable early model of interfaith, intercultural and inter-civilizational dialogue seeking, eventually, to promote a harmonious co-existence within a highly polarized cultural and religious context. This inquiry demonstrates al-Biruni’s scholarly depth in his attempt to harmonize his methodology with the study of religious phenomena in compliance with Islam.

This study signifies al-Biruni’s intellectual background with his mastery of first-hand information as a solid basis and grounds for the effective understanding of others in a descriptive, systematic and comparative manner. This paper also signifies al-Biruni’s methods of understanding others without having to dispose off one’s religious identity and commitment to faith which could be exemplified by other religious scholars.

The purpose of this paper is to discuss the importance of mission and vision in the process of state development. Using the case of Pakistan, it will be argued that state organizations do not develop and find the right direction without outlining a clear mission and vision which will be beneficial to all citizens, who are the real stakeholders.

Yin (2003) and Baxter and Jack (2008) argue that case study is an enriched method to explore a complex relationship. The complex relationship may be understood better by qualitative methods than quantitative. Following their suggestion, case study method will be adopted to understand the relationship between the mission and vision and state development. In this study, Pakistan will be used as a case. Moreover, the technique of historical analysis will be employed to understand this relationship. Historical analysis is important because the repercussions of current actions can only be evaluated in the future.

The paper shows the importance of “mission and vision” for state development. Using Pakistan as the case, it is argued that a state can lose its direction without having a clear mission and vision. It is further contended that it is not erection of institutions or verbal/written pronouncements and slogans, but a strong commitment to the mission and the vision brings the required change, which helps to develop a state. In the future research, the researcher can further examine the role of mission and vision in relation to state development.

The limitation of this study is that it has only focussed on the leadership and politics of Pakistan. In the future, a comparative study investigation may be useful.

The research is useful for political leaders, political scientists and public management researchers.

The research is unique and original that it evaluates the role of leadership and the development of the state from the perspective of mission and vision, which has not been done in the earlier research. Moreover, the paper elaborates the concept of state development.

A plethora of studies have documented evidence on morbidity patterns and treatment-seeking behaviour among older persons in India. However, so far no attempt has been made to understand differences in the morbidity prevalence rates and utilization of health care services among older adults between religion groups in India. The purpose of this paper is to make an effort in this direction.

Multivariate logistic regression models were fitted to examine the association between socio-demographic conditions and morbidity prevalence and health care-seeking behaviours among the two religion groups: Hindu and Muslim. Data from the 60th round of the National Sample Survey in 2004 were used.

This study provided interesting evidence that, overall, the morbidity prevalence rate was higher among Muslim older persons than their Hindu counterparts by seven percentage points and Hindu scheduled caste (SC) and scheduled tribe (ST) counterpart population (compared to SCs eight percentage points, and STs 20 percentage points); income had no association with the burden of disease among Muslim older population – an older person belonging to the first income quintile was equally likely to report ill-health as an older person of the fifth income quintile. However, despite the low socio-economic status, Muslim older persons were more likely to seek treatment for ill-health compared to Hindu older persons but spent less money for treatment. Also, loss of household income due to sickness was greater among Muslim compared to Hindu older adults.

The findings of this study are important to support the policy makers and health care providers in identifying individuals “at risk” and could be integrated into the current programs of social, economic and health security for the older persons.

The purpose of this paper is to expand the burgeoning research, which provides evidence relating to the influence of religion upon work-related values.

The authors employed a survey methodology to collect data across seven countries and six religions.

The study provides evidence of differences as well as similarities in the way people belonging to different religions rank personal values. Thus, on the one hand, the authors can argue that religion helps shape our behavior and attitudes in the workplace, whilst at the same time, however, accepting the converging influence of globalization and/or the universality of some values that they include in their analysis. This finding leads the authors to focus upon a complex pattern of value variations and similarities across religions.

Overall, the findings provide a glimpse into what the paper interprets as (just one dimension of) plurality within contemporary organizations to support the paradox perspective, popularized by Lewis and Smith and Lewis, who contend that organizations embed multiple tensions and dilemmas in an ongoing cyclical process. Hence the paper argues that the similarities and differences across religious affiliations are not “either/or” choices but dualities that must be dynamically balanced in order to simultaneously meet multiple employee needs. The paper concludes that managers and employees need to articulate and embrace paradoxes related to religion, in order to create an awareness of the influence of religion that leads to being inclusive.