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This study aims to identify the changes in different selling situations/styles during and post-COVID scenarios.

To attain the above-mentioned objective, a qualitative study drawn upon the principles of the theories-in-use approach is conducted. The data were collected through 23 in-depth semistructured interviews, conducted with professional salespeople working at various levels in different industries. The data thus generated was analyzed through open, axial and selective coding, which resulted in three broad categories of changes in professional selling.

The findings of the study suggest that though sales jobs are perceived to be similar in nature, but there are differences in how various selling jobs are being performed. The same is the case with the effect of the pandemic on sales jobs. The authors found that every selling style faced a different challenge due to the pandemic and so is the case for the salespeople engaged in the respective selling practice.

To the best of the authors’ knowledge, this is the first research of its kind that has focused on the differences in various selling styles. Though the recent academic literature on personal selling does manifest the effect of the pandemic. But, in doing so, these studies have presented “personal selling” as an overarching concept encompassing all types of selling and have failed to differentiate between the various nuances of personal selling which include trade selling, technical selling, new-business selling and missionary selling.

The main objective of this research is to interrogate the cultural and historical significance of deities in Igbo land, using the Ogwugwu Mmiri deity in Okija as a case study. The study presents evidence that the Ogwugwu Mmiri in Okija has helped preserve the Igbo cultural heritage and traditional values, norms and precepts, which counters the narrative that Christianity undermined these aspects of Igbo society in the past.

The research on the Ogwugwu Mmiri deity in Okija centered its discussion on the Okija community in the present-day Anambra State, Southeastern Nigeria. The research relied on qualitative methodology through the participant observation method. Primary and secondary sources of data were used to interpret the study area. The researchers visited the research site and maintained the Covid-19 protocol during the interview sessions.

The study reveals that Africans practiced religion prior to the arrival of missionaries and challenges the prevailing notion that colonial religions erased the indigenous beliefs of the Igbo people. By examining the worship of the Ogwugwu Mmiri deity, the research observes that the community has embraced a dual religious system, where both Christian and traditional worshipers revere the deity. However, the study concludes that the deity's existence in Okija was not impacted by the government's invasion in 2004.

The traditions, beliefs, customs and norms of a society reflect past events and guide daily interactions with the environment. This is exemplified by the historical discourse surrounding the Ogwugwu Mmiri deity in the Okija community, where the deity's activities align with Christian beliefs and norms. The research demonstrates how young people and indigenous inhabitants protect and preserve their cultural heritage and traditions from external influences.

Teacher education in Kenya was formally started in mid-nineteenth century by European Christian missionaries. The urge to establish teacher education programs at the time was to address the shortage of teachers due to the unplanned and rapid expansion of schools. The need to produce schoolteachers was also to relieve missionaries who were required to concentrate on evangelization. At their inception, teacher education programs were patterned on Western European and Canadian established teacher education models of the early nineteenth century. The education (preparation) of teachers in Kenya has over time undergone massive reforms including in structure and scope. This chapter presents both reports and analyses of the trends in the teacher education reforms to date. Also included in the chapter are recommendations/debates on more reforms/changes needed to enable teacher education programs to equip teachers for effective practice in the twenty-first century including the successful implementation of the Competency Based Curriculum in Kenyan schools.

The Waorani are an Amazonian indigenous nationality with a population of 4,000. They inhabit three provinces of Ecuador: Pastaza, Napo and Orellana, and their ancestral lands contain a wealth of natural resources, which attracts the onslaught of the processes of extractivism. Significant social and economic asymmetries have also arisen in the decades since first contact. It is in this context that the Waorani Women's Association was created in 2005. Its main purpose is to end deforestation and illegal hunting of species in Waorani territory by promoting initiatives such as the cultivation of organic cocoa and handicrafts to improve the economy of families and to diminish the reliance on the preponderant economic system of use and abuse of non-renewable resources. This chapter analyzes how the spirituality of the Waorani nationality, manifested by the women who work in cocoa farms and chambira palm crafts, combine syncretism and ancestral knowledge in their daily work. It also analyzes the change of spiritual identity from the first contact with the Summer Language Institute missionaries, and subsequent evangelical, Catholic, Jehovah's Witnesses and the Church of Latter-day Saints missions to their lands.

This paper adds to the ongoing debate on judgements, opportunity evaluation and founder identity theory and shows that founders vary in their prioritisation and combination of judgement criteria, linked to their respective social founder identity. It further reveals how this variation among founder identity types shapes their perception of distinct entrepreneurial opportunities and the forming of first-person opportunity beliefs.

This study uses a qualitative approach by presenting three business scenarios to a sample of 34 first-time founders. It adopts a first-person perspective on their cognitive processes during the evaluation of entrepreneurial opportunities using verbal protocol and content analysis techniques.

The theorised model highlights the use of similar categories of judgement criteria by individual founders during opportunity evaluation that followed two distinct stages, namely search and validation. Yet, founders individualised their judgement process through the prioritisation of different judgement criteria.

The authors provide new insights into how individuals individuate entrepreneurial opportunities through the choice of different judgement criteria that enable them to develop opportunity confidence during opportunity evaluation. The study also shows that first-time founders depict variations in their cognitive frames that are based on their social identity types as they assess opportunity-related information and elicit variations in reciprocal relationships emerging between emotion and cognition. Exposing these subjective cognitive evaluative processes provides theoretical and practical implications that are discussed as well.

Schooling in South Africa represents a history of gains and losses for sections of the society. The colonial, missionary, and apartheid political systems made schooling a weak instrument for mobility for the majority within society. Post-apartheid, although school reform has provided greater access to formal education, it continues to crystallize socioeconomic inequalities. A relatively small number of the previously disadvantaged receive education that facilitates economic and social mobility. The authors examine the new funding system and equity rhetoric that is employed to justify education access to different types of schools and argue that coupling the rhetoric of social transformation with the funding system for schools and thus class, continues the unequal historical education provision. School reform fails to compensate for the adverse effects of apartheid education and is largely reproductive rather than socially transformative. The conclusion is that unless South Africa overcomes the appeasing semantic trap in its policies, historical trends that make the constitutional ideal of equal rights unrealizable are likely to be entrenched.

This study examines the cultural history of the Api-Opi deity in Opi, Nsukka, Enugu State of Nigeria. The study sets out to examine the re-emergence of youthful worshippers of Api-Opi, despite the penetration of Christianity in the area.

The study employed ethnographic observation and field visits to the shrine of Api-Opi in Opi community of Enugu State, Nigeria. In addition, this study uncovers new information drawn from semi-structured interview questions undertaken in the study area between March and October of 2019.

Against certain claims on the impact of Christianity on Africa's traditional religions, the study found that the Api-Opi deity has withstood these post-colonial changes, growing its followership, particularly amongst the youths. It demonstrated the resilience of Igbo Traditional Worship System even in the midst of culture clash and religious iconoclasm advanced by Christianity in Igboland, Nigeria.

Evidence from this study helps debunk the notions of Eurocentric scholars who say African traditional religions are fetish, barbaric or primitive. It also shows how indigenous communities have protected and preserved their religious heritage despite the wave of modernization and other eternal influences. The study contributes to the increasing conversations about the role of traditional religion in the cultural resilience/revitalization of indigenous communities.

This chapter explores the development of middle leaders in the specific context of Catholic schools. It considers the interplay between contemporary thinking on educational leadership and the insights of Catholic theology and ministry. Two key themes foundational to this interplay are examined: the connection between leading and following, and the central importance of relationships for leadership. For each of these themes, the reader is provided with related questions for middle leaders in a Catholic school context, an activity for engaging with leaders, and an exercise inviting middle school leaders to reflect on their own experience and the context within which they lead.