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Despite recent advances in research on antecedents of social entrepreneurial intentions, founder social identity has rarely been part of the research effort. This paper aims to investigate how different types of founder social identity affect social entrepreneurial intentions (SE intentions).

This study investigates how different types of founder social identity, such as Darwinians, Communitarians and Missionaries, affect SE intentions. Specifically, this study predicts that entrepreneurs with Darwinian identity would be less likely to form SE intentions, while those with Missionary and Communitarian identities would be more prone to form SE intentions. The hypotheses are tested on a sample of 725 individuals recruited using Amazon Mechanical Turk. Most of the hypotheses, except for Communitarian identity, are supported by the data analysis. The results contribute to the literature on founder social identity and SE intentions and demonstrate that founder social identity is one of the important antecedents of social entrepreneurial intentions.

Two of the hypotheses were supported by the results. Specifically, this study found a positive relation between Missionary founder social identity (its locus of self-definition is “Impersonal-We”) and social entrepreneurial intentions. This research also confirms that Darwinian founder social identity (its locus of self-definition is “I”) has a negative impact on social entrepreneurial intentions.

First, a person’s social identity has been largely overlooked in social entrepreneurship intention literature (Bacq and Alt, 2018; Hockerts, 2017; Zaremohzzabieh et al, 2019). The findings provide the empirical evidence that individual-level antecedents, especially one’s membership in a social group (i.e. social identity), exert a significant impact on the formation of SE intentions. Second, among the two types of founder social identity predicted to have a positive influence on SE intentions, only Missionary identity was found to have such a positive impact. The typical Communitarian locus of self-definition of “Personal We,” is less influential than the self-definition of the typical Missionary locus of “Impersonal We.” This might imply that not all types of feelings of belonging to a community have a positive impact on the formation and development of social entrepreneurial intentions. Finally, this study found that Darwinians are less likely to pursue social entrepreneurship although the definition of Darwinians is close to the definition of traditional entrepreneurs (e.g. profit/opportunity seekers). This may signify that the traditional concept of entrepreneurship may not be enough to explain different types of entrepreneurial motivations (e.g. social vs commercial entrepreneurship).

This chapter traces the early beginnings of schools and schooling in Aotearoa New Zealand. We have drawn on archival evidence to identify shifting tensions between Māori and missionary, between Church and State and between local and national priorities. Despite its relative size, the history of New Zealand’s schools highlights their complex and competing origins. This educational landscape has been marked by emerging concerns and unresolved tensions regarding entry standards, academic and professional training, recruitment, and the knowledge, skills and dispositions a teacher ought to possess. There has been little consensus about how teachers should be prepared and where this training ought to occur. The absence of any uniform understanding or agreement about the effective professional training and preparation of teachers has induced a level of bureaucratization as competing interests sought to control the work of teachers.

The study discovers a crisis of authority and administration in Catholic mission of Taiwan during 1910 and 1920s. It aims to discover the reasons and the significance of the problem.

The author works on the reports and correspondence of Jean de Guébriant, apostolic visitor of China missions in 1919–1920. He received some reports from the Dominican Prefect Apostolic of Formosa, Clemente Fernandez.

The author discovers a severe problem of authority brought about some conflicts between the Prefect Apostolic Clemente Fernandez, o.p. and some Dominican missionaries in the mission, conflicts reflecting ambiguous status of this prefecture apostolic with regard to not only the Dominican Provincia del Santo Rosario, headquarters of Dominican missions in East Asia, but also the Dominican apostolic vicariate of Southern Fujian in China, and even the Japanese Catholic church, because Taiwan had been conceded to the Japanese empire since 1895 until 1945.

The author has not yet consulted the archives in Propaganda Fide in Vatican circle and in Dominican archives. Still, some questions remain unanswered for lack of related archives. This study calls for further works in the future.

Very few relevant studies are found on the Dominican mission in Taiwan during 1860–1949. This study reveals a serious problem on the structure of Catholic mission due to an unclear status of Taiwan. It reflects, in fact, the delicate situation in ecclesial and political aspects between China, Japan and Spanish missions in Manila, Philippines.

The founder of International Briefing was a missionary, and those who have any contact with the missionary work of the churches will understand why. The missionary, above all people, has to be absolutely acceptable to the people with whom he is trying to communicate. He is not bringing them wordly riches; and all he can do in the first place is to try to show that he is one of them and that he cares for them. He has not gone out to live in a foreign colony, in an enclosed compound, and he must not be cut off by an alien life‐style. I am sure that the discipline of briefing for a missionary movement has been of enormous value in briefing for more technical occupations. Missionaries understood about culture shock long before the term was invented. They understood that their personal privacy had ended, that their house was always open to all‐comers, not only from nine to five but in many countries around the clock. Even so, the missionary movement has had its drop‐outs: those who could not accept or assimilate to an alien culture.

After Papua New Guinea’s contact with the western world several western scholars turned their attention toward the indigenous population and showed a special interest in the cults that were formed afterward as well as the (following) conversions of almost all indigenous population to the Christian faith. While the majority of the literature focuses on this process either as an act of desperation or as one of calculation, this chapter focuses on the practices in the actual process of “becoming a Christian,” viewing them as expressions of self-change and thus offering a new perspective for understanding those changes. Drawing on and expanding interactionist ideas of dramatic self-change, this chapter identifies the practices used to portray that a change of identity has occurred. Data was gathered through the analysis of existing anthropological and ethnological work, which provides information about a broad range of tribes, yet is limited to the information provided by the respective researcher. The practices found are divided into practices which need not be secured, which demonstrate the acceptance of the new religion in a way that is usually not challenged (like public confessions, verbal denigration of the old tradition, integration into the new structure, adopting new symbols, and destroying the old) and practices that need to be secured, ones which might be regarded as odd (like dramatizing enlightenment) and thus need another way of accounting to secure them from being challenged.

Since the break‐up of the Soviet Union, the Western media and Western academics have used the benign rhetorical frames of “democratization”, “privatization”, “transition to a market economy” and “the management revolution” to explain events in post‐Soviet Russia. Reframes the rhetoric from these global ideals to the local reality of the “development project” in Russia, interpreting events as a continuing pattern of Western violence in which Americans are implicated as “missionary managers”.

The purpose of this paper is to discuss a vibrant social service culture in British and Indian higher education institutions in the period 1905-1919. The paper explores the many reciprocal influences between India and Britain, which lay behind the student social service movement. Developments in metropole and colony were so influenced by transnational movements of people and ideas that the common approaches and shared ideals which emerged cannot be fully understood by study of either setting in isolation.

The paper draws on a rich vein of college magazines and social service league publications as well as the writings of a range of enthusiasts for social service. The rapid spread of social service ideas across India and Britain relied on the exchange of ideas through English-language magazines and journals and the outreach work of leading social servants who addressed numerous student groups and meetings.

Developments in Indian and British student service were shaped by and shaped in turn a wider social movement in the early twentieth century. Indian and western educationalists spread ideas about student social service through lectures, publications and international exchanges. Student social servants in both metropole and colony shared a set of core values which made up an “ideal of service”. Students in both metropole and colony were enjoined to view their education as a period of preparation for greater service to the nation after graduation. Student service leagues were involved in reworking patriotic idiom to link social service with nation building.

The paper builds on recent work on social service and education to develop knowledge and understanding of transnational networks of educationalists, particular movements of people and ideas between colonial India and metropolitan Britain. Taking social service in higher education as a case study, the paper argues for the need to study developments in both metropole and colony in order to better understand reciprocal impacts.