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The authors measure the impact of culture on Sharia; Social and Financial Disclosure (SSFD) of Islamic Banks (IBs) around the world.

Content analysis is used to measure levels of disclosure for a sample of 136 IBs of 25 countries for years 2013 and 2014. Different cultural measures are used. These include secrecy/transparency as suggested by Gray (1988) and Hofstede (1980, 1983, 2001, 2010)’s culture dimensions which include: Power Distance; Individualism; Masculinity; Uncertainty Avoidance; Long-Term Ordination and Indulgence. Ordinary least square (OLS) regression is used to test the research hypotheses.

After controlling bank-specific, corporate governance and country characteristics, the authors found that Hofstede’s culture dimensions have a significant impact on SSFD. They also found that Gray's transparency dimension positively influence levels of sharia, social and aggregated disclosure. Therefore, they conclude that culture influences levels of disclosure in IBs.

This study has policy implications for managers and regulators of Islamic banking industry.

This study is the first to use both Gray and Hofstede models in the context of IBs around the world. It also the first to explore the impact of culture on three different disclosure levels for IBs.

This chapter discusses about tourism in Iran, an old civilization and a theocratic country where Islam is a dominant force. The majority of the people in Iran are Shia Muslims. References are made to conditions in Iran, its tourism industry, and the role of Islam in tourism and society. It is followed by discussion of Shia pilgrimage features. The findings show that while tourism has great potential in Iran, which is renowned for its diversity of attractions, tourism development is, however, constrained by several factors that limit the industry's contribution to economic growth.

This chapter approaches the topic of teaching the Western scholarly tradition in non-Western countries like the United Arab Emirates (UAE) from three perspectives employing the following metaphors: as a Public Servant motivated by public service to the goals and aims of the country’s development articulated by UAE rulers and its citizens; as Cultural Diplomat, representing the Western tradition and its scholarly achievements while respecting other traditions; and as Intellectual Imperialist, aiming at a colonising incorporation of the UAE into the Western academic world.

The main methodology adopted is the Weberian ideal type, located within a comparative and historical context that produces the metaphors as analytically possible perspectives as a western expatriate faculty member. Additional critique is drawn from Bourdieu, Said, Freire, Giroux, Foucault, Goffman and cross-cultural organisation studies.

The findings consist of an analytic framework consisting of public servant, cultural diplomat and intellectual imperialist as a set of conceptions for analysing possible orientations of Western expatriate academics in developing countries.

The implications are threefold: on a personal level, what experientially does each of the metaphors mean for one’s sense of identity, profession, values and relationships; on a pedagogical level, what principles and values distinguish the curriculum and teaching styles as well as orientation to Arab and Islamic scholarship; and politically, what is the potential impact and unintended consequences for the indigenous culture, sovereignty and societal survival of a country under the heavy influence of globalisation. The contention of this chapter is that one cannot avoid adopting one or more of these roles and may even perform in contradictory ways.

The originality is in establishing a new set of analytic categories drawing on post-colonial, diplomacy and critical studies.

The purpose of this chapter is to shed light on humanistic knowledge traditions and highlight their value in informing educational administration and leadership curricula designed for graduate students. We argue that, despite their distinctive features, humanist traditions such as the Confucian, Buddhist, Islamic and European share many core values and practices that should be incorporated into the educational administration and leadership curricula. However, these traditions tend to be overlooked or marginalised by curriculum designers. We argue that incorporating these traditions into educational administration and leadership curricula can contribute to greater internationalisation and achieve a greater diversity. The chapter starts with an exploration of the origins, nature and definitions of humanism. The following parts discuss Confucian, Buddhist, Islamic and European humanist traditions and examine how they can contribute to shaping educational administration and leadership curricula.

This chapter briefly explores selected English and general education policy documents, curricula, and textbooks within the context of Kingdom of Saudi Arabia (KSA) from a Critical Discourse Analysis perspective and examines how they have changed pre- and post-21st century. First, a policy document related to education in KSA in general (pre-21st century) is analyzed along with an English language teaching (ELT) policy document of the same period. Next, two general policy documents post-21st century are explored, followed by one related to ELT policy. Finally, one post-21st century document related to higher education is discussed. The “network of practices” within which these documents are situated are first detailed, as well as the structural order of the discourse, and some linguistic analysis of the choice of vocabulary and grammatical structures (Meyer, 2001). Issues which might be problematic to the learning and teaching identities of the students and teachers interpreting these documents are also highlighted. Finally, we consider whether the network of practices at this institution and KSA in general “needs” the problems identified in the analysis and critically reflect on the analysis.

For over 2000 years, Iran was dominated by different religions, and hence, religious texts constructed identity, status, and rights for women. After the Islamic Revolution in 1979, Islamists attacked “Iranian identity,” and tried to replace it with the “Islamic identity,” fearing that Iranians could undermine the legitimacy of their Islamic identity. The purpose of this discursive psychological research is to find out the level of faith development and religious identity among a sample of Iranian women. Due to the Iranian distinct politics and its young population, the Iranian women’s movement is one of the most important movements in the Muslim world. Findings of my inquiry indicate that a contradiction has been imposed on Iranian women since the revolution. Religious beliefs and practices based on Islamic laws and identities that are enforced by the government generate a traditional atmosphere in the society. Consequently, some Iranian women believe in inevitable destiny and admit that anything that happens is God’s will. They believe that an ideal woman must act according to the cultural and religious norms and traditions. Such women strongly internalize these values and have become a source of control and restriction over the activities of other women. On the other hand, many women attempts to become Westernized (modern) women, far from religious beliefs. This qualitative research provides us with rich detailed data and information about a sample of participants, so any generalizations made from the findings must be applied cautiously.

Before the British colonial regime, Muslims in South Asia recognized a transnational notion of education that stretched on all sides, including the Middle East, Africa, Europe, and Central and South-East Asia, with a great social awakening and consciousness about the importance of inclusive education. Academia included theological and secular subjects and focused on producing thoughtful, sophisticated, and confident individuals ready to defend their beliefs with sound knowledge and reasoning. However, the British Raj in the 19th and 20th centuries had a lasting and indelible impression on the Muslims and the Islamic education system. British colonial regime challenged the theological discourse and education and compelled a Western style of education. These transformations in the education system raised several dilemmas and impasses for the Muslims of South Asia. Pakistan has remained a silent recipient of this tension underpinned in its educational systems even before its inception. This chapter traces the roots of education systems operating in Pakistan starting from the ninth century with the victory of Mohammad Bin Qasim through the 19th-century colonial rule of Great Britain until today, when the country offers a blend of diverse education systems. The study explores values embedded in different education systems operating in Pakistan. It is essential to understand the values inherent in these systems to see the harmony or conflict prevailing as a consequence which might have repercussions for the different societal segments and communities. Renewed focus toward value realization will facilitate refining educational frameworks and a promise for the acceptance of global and international advancements.