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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 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.

The chapter tries to highlight the critical importance of values to leadership, and argues that the research design of the ‘social scientific’ mainstream is incommensurable with the language of the scientific discipline that studies values: moral philosophy. The chapter shows that (a) through goals and actions, ethics is a central aspect of leadership and (b) that ethics cannot be reinterpreted as being ‘value-neutral’. Therefore, ‘effective’ leadership must always be connected to a specific value set. After arguing that leadership cannot be meaningfully looked at without reference to virtue ethics, two case studies are used to demonstrate the relationship between the two. By looking at two prominent terrorist leaders, the chapter shows how values are at the heart of their visions and actions. There are at least two practical implications: the study of leadership, and leadership education, must be reconnected with moral philosophy. The chapter connects three hitherto unconnected topics: leadership, (virtue) ethics and terrorism, presenting new insights into especially leadership.

For the Muslim faithful, the Islamic week indirectly derives from an act of “divine revelation” for the Prophet Muhammad that directs them to use Friday as a congregational day of prayer.⁷ The Koran is strict about this prescription and presents it as an obligation to the faithful. Verses 9 to 11 from chapter 62 provide the social context and religious meaning of the peak day of the Islamic week.⁸ 9. O you who believe, when the call is sounded for prayer on Friday, hasten to the remembrance of Allah and leave off traffic. That is better for you, if you know. 10. But when the prayer is ended, disperse abroad in the land and seek of Allah’s grace, and remember Allah much, that you may be successful. 11. And when they see merchandise or sport, they break away to it, and leave thee standing. Say: what is Allah is better than sport and merchandise. And Allah is the Best of Providers.The exegesis of verses 9 and 11 reveals or implies that the day of congregation is a work day and that Muslims, upon hearing the call for prayer, must leave all their earthly activities – commerce, sport, or any other – and attend the gathering (Juma’a) at the mosque. So work is permitted before the congregational prayer. Verse 10 also indicates that after prayer, one may return to work, confident that entrepreneurial activities may be successful because of the grace of Allah. Friday thus is parceled out in three distinct moments according to the Koran: the half-day’s work in the morning, the prayer time around noon, and the later half-day’s work in the afternoon. It is the only day of the week that is thus fractured.

Iranian history, with roots in the oldest civilizations in western Asia, has provided significant heritage, both tangible and intangible, allowing the country to be considered as a major cultural tourism destination for both nationals and foreigners. The focus on Iranian history and heritage aims to confirm the country’s potential for attracting international tourists, while a negative image prevails abroad of a radical theocratic regime with a hostile internal political environment, alongside the instable geopolitical situation of the region. However, the changing political situation, now more secure and safe, allows an attempt to remove these prejudices, which may be achieved through the promotion of heritage and cultural tourism.