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We argue that the influence of public stakeholders (the state) and private stakeholders (nonstate social or economic stakeholders) on corporate philanthropy is interdependent, in that satisfying the state may increase the degree of scrutiny and pressure exerted by private stakeholders on the firm, particularly in institutional environments that place few checks and balances on the power of the state – thus creating suspicion that political patronage shelters firms’ social and moral wrongdoing. To test this theory, we examine the circumstances under which politically patronized firms engage more (or less) in corporate philanthropy. Utilizing a dataset that encompasses both publically traded and unlisted private firms in China, we find that corporate philanthropy is negatively associated with political patronage among unlisted firms but positively associated with political patronage among listed firms. These results are consistent with the predictions made based on our theoretical arguments. This chapter aims to foster further discussion regarding the interdependence of the influences exerted by different stakeholders on firms.

In the absence of well-developed, formal institutional frameworks, informal network-based strategies have been argued to be especially viable in emerging economies. However, some empirical research has challenged these earlier theoretical arguments. In light of new evidence, this chapter develops a contingency perspective differentiating firms' networks as strong ties and weak ties. It suggests that while strong-tie networks are typically found during the early phase of institutional transitions, weak-tie networks are more likely to be developed and leveraged during the late phase of transitions. The upshot is that as the performance benefits of strong ties decline during institutional transitions, emerging weak ties' impact on firm performance is likely to increase.

Since the beginning of the new millennium, Confucian doctrines on one’s self-cultivation have been re-introduced to curriculum in China. The revived cherish of the Confucian legacy in the twenty-first century is a reverse from the official rejection of Confucianism in the Mao era (1950–1976). It also appears as a counterweight to the individualism proliferating among the Chinese youths born at the beginning of the new millennium (Gen Z). The re-introduction of Confucianism is thus ideologically purposeful. Yet how does the mixed exposure to Confucius’ legacy and the modern idea of self-awareness impact this cohort of young people, in particular their way of learning? This chapter focusses on Chinese Gen Z studying in Australia. Using the Bourdieuan theory of human habitus, this chapter examines how these students negotiate between the ideas of self-cultivation and self-awareness, and what implications such experiences have in an intercultural academic community.

The Traffic Safety Culture (TSC) approach has been applied primarily in high-income countries (HICs), yet the great majority of the burden of road trauma falls on low- and middle-income countries (LMICs), where it constitutes a humanitarian crisis. The UN Decade of Action for Road Safety established road safety in LMICs as a priority issue and launched a plan to address it. Road safety has subsequently been incorporated into the international development agenda via the Sustainable Development Goals. Characteristics of road user behavior, governance, infrastructure, enforcement, and health services in LMICs have led to assertions that many lack a “safety culture” or, more specifically, a “traffic safety culture.” While this invites the suggestion that a TSC approach would have value in LMICs, the question raised in this chapter is whether a psychosocial approach like TSC, developed and applied in HICs, is transferable to LMICs. This is first explored by examining the critique of the assumption that commonly studied psychological processes are universal, noting examples that are relevant to road safety. Cross-cultural psychology studies show that some of the psychological processes commonly studied in HICs differ in important ways in LMICs, while broader comparative research based on anthropology and sociology demonstrates the important influence of religious and cultural factors, economic and infrastructure conditions, institutional capacity and governance. The sociological construct of governmentality provides insight into why public compliance with traffic safety law may be lower in LMICs, and why this situation is likely to take a protracted period of time to change. Given the broader context of road safety in LMICs, the Road Safety Space Model (RSSM) provides a useful framework for identifying the economic, institutional, social, and cultural factors that influence a particular road safety issue in a particular country. This has implications for methodological approaches to TSC in LMICs, as less structured, more ethnographic methods are arguably more appropriate. An analysis of a typical TSC model, drawing on research from LMICs, demonstrates that the model assumes a particular hierarchy of elements (values, behavioral beliefs, normative beliefs, prototypical image, control beliefs), and relationships between them, which may not be true in LMICs. It is therefore more challenging to apply TSC in LMICs, particularly making the transition from identification of the TSC values and beliefs that lead to behavior to the development of an intervention to bring about changes in behavior. TSC is undoubtedly a promising approach in LMICs; however, its first steps should incorporate qualitative approaches and recognize the wide range of factors that are relevant to TSC; use of the RSSM would facilitate such a process. There is scope for further research to refine models of TSC, to determine the best mix of methods to use, and to explore the role of governmentality and its implications for TSC. In the interim, practitioners should strive to understand and take into account the broader social and cultural factors that influence behavior in the particular LMIC where they are working.

In a pandemic framework (COVID-19), this chapter explores the impact of the global economy and socio-cultures concerning three axes: recreational, tourism, and hospitality. Although we slowly see an economic revival, it is well known that this sector of study is very susceptible to being affected by the context of nations. Following restrictions and measures taken by governments around the world to reduce the number of cases of coronavirus infections, many nations closed their borders, affecting international travel and by 2020 tourism had been reduced to the near cessation of operations due to the imminent fear of this poorly studied disease, and the service sector was negatively affected. It should be added that, according to the World Tourism Organization's projections, a decrease of between 20 and 30% is forecast for 2020 compared to the previous year.

In the aftermath of the global economic crisis, the pursuit of new perspectives and different growth models is imperative. One of the most significant trends of our time is the rise of Asia in the world economy. After centuries of Western economic dominance, China, India, and the rest of the East, alongside emerging economies more broadly, are beginning to challenge the West for positions of global industry leadership and underlying managerial philosophies and perspectives. In this paper, I review some key philosophical insights from Asia that have underpinned the success of many Asian businesses for generations, hoping that it will encourage more efforts – conceptually, theoretically, and empirically – leading the discourse on fresh new perspectives on business in emerging economies in general, and on Asian management in particular.

Using the theoretical frameworks of public diplomacy and public relations, we mapped how the Chinese government has used panda imagery to build its national brand on Twitter and how this ‘panda diplomacy’ has facilitated its para-diplomatic actions. Our findings uncover new attempts by the Chinese government to engage in digital diplomacy. Mobilizing panda imagery on Twitter enhanced friendly relations with foreign political leaders and people and established a friendly and peaceful image of China on Twitter.