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Senegal’s history since the nineteenth century has favored collective ownership and work, whether state-run cooperatives or community-based organizations (CBOs). This chapter first examines the history of resistance to cooperatives imposed by the French colonial administration and Senegal’s independent state until 1980. The primary separate community organizations were, and are, within daaras: communities based on Islamic spiritual principles. The chapter then explores today’s CBOs, many of which are faith-based, that resist neoliberal approaches to development, again, through community-based principles. CBOs have grown within the space that state control once occupied, and have as much do with indigenous structures and faith-based principles as they do with globally recognized models of development. These foundational philosophies shape the ways people organize themselves, choose their shared goals, and elect their leaders. To discuss contemporary trends in community organization, the chapter uses ethnographic examples from two present-day communities, one a faith-based daara and the other a five-village CBO. This history and contemporary examples show that locally grown organizations resist easy definitions of colonial, state, or neoliberal development, and take control over the ways they organize their communities.

A historical analysis of Sikhism demonstrates that Sikh thinking on ethical management has long predated academic thinking and research pertaining to this subject. It also demonstrates the relationship between good management and peace. Sikhism with its relatively secular orientation promoted both profits by working and the peaceful society that was necessary to obtain these. Hence the concept of ‘Sikh Peace management’ became a reality. Its foundation is the idea that working and management for the common good acts as a spiritual experience and that it interacts with and reinforces a peaceful environment. Despite its similarities with Calvin’s work ethics Sikhism did not lead to religious warfare like in 16th and 17th century Europe. It did result however in ‘defensive’ characteristics, which, just like work, became part of a new spirituality.

In this chapter, I will draw upon East-Asian wisdom traditions, quantum, transpersonal, and integral theory to posit consciousness as fundamental. In doing so, the relationship between Self and reality will be articulated as nondual. I will argue that knowledge about the nature of Self is both an educational entitlement and learning process. Such understanding is generally thwarted by the impact of scientific materialism and behaviorism on educational orthodoxy, which instead promulgate a separate sense of self with destructive individual and collective consequences. Moving from philosophical theorization to application to teacher education, I will argue that a massive program of deconditioning and unlearning is necessary within education and show how a module I teach, “Responding Mindfully to Challenging Behavior,” attempts to do some of this work via a focus on “discipline.” The focus of the module invites us to question the nature of Self when difficulties arise. As explored, this is often a conditioned self with automatic reactions that can shift toward a “witnessing consciousness” when experiential learning and contemplative practices are integrated with theories of human flourishing.

Ahmet Kuru, in his book, suggests that the explanation for the lack of social and political development in the modern world can be traced back to a historical ‘state-ulama alliance’ from the 11th-century Saljuq empire or earlier. From the perspective of an historian, however, this dating displays some empirical problems. It is certain that the state eventually did gain the upper hand over the Muslim intellectuals, at least in the centre of the Ottoman empire. But the process to that point was different. In this comment, a different explanation is proposed that points instead to two crucial factors: the loss of a homogeneous Muslim state with the fall of the caliphate, and the rise of a unified Muslim world, an umma, through the independence, not subservience, of the class of scholars in the mediaeval period of Islam. Thus, a model is proposed that focuses on two turning points: the replacement of the effective caliphate with a fractious system of sultanates in the mid-tenth century, coinciding with the solidification of Islamic thought in a more strictly regulated form both in theology, law and in Sufism. The second moment is ca. 1500, when the period of political fragmentation comes to an end with the Ottoman state unifying the Middle East, flanked by Morocco and Iran, while challenges to the religious orthodoxy begin to grow at the margins. Such a model thus sees the ulama as actors for change as well as for orthodoxy throughout Muslim history, responding to changing developments in social and political contexts.

This chapter discusses whether marketing can ever be Islamic given the common view of marketing functions as unsustainable and sometimes unethical, for example, how marketing promotes materialism.

This chapter reviews extant literatures in Islamic marketing, with a particular emphasis on stakeholder orientation in marketing.

We argue that Islamic marketing is indeed compatible with the concepts of ethical and sustainable marketing encompassing social, environmental as well as economic perspectives and encourages ethical behaviour.

This chapter highlights that discussions on Islamic marketing should include sustainable marketing and emphasises the growing importance of stakeholder orientation in marketing.