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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).

Entrepreneurial identity involves identifying and exploiting opportunities to create value and wealth. Entrepreneurship contributes mainly to a firm’s efforts be exploited in a marketplace. The purpose of this paper is to analyse the relationship between the entrepreneurial social identities identified by Fauchart and Gruber (2011) and three primary stakeholders: investors, customers and employees.

Data were collected through online questionnaires from entrepreneurs who had created their own new venture in Spain. The results were analysed using partial least squares technique (PLS-SEM) (Fornell and Cha, 1994) with Smart PLS 3.0 (Ringle et al., 2015).

The results show that the identities defined as Darwinian and Communitarian have a positive effect on profits and growth in sales, which serve to create value for investors and customers. The effect is not significant, however, when these identities are connected to job creation to create value for employees. Further, the multi-group analysis performed shows that this relationship differs significantly based on gender.

The main limitation is that this research does not include relevant stakeholders like sponsors or project managers. The next step is to expand this research to this kind of stakeholders.

The research assists gender entrepreneurial social identity and business performance under the impact on primary stakeholders.

This research has the potential to analyse the entrepreneurial social identities for their contribution to create value and wealth.

The authors’ main contributions are to have based the study on the relationship between entrepreneurial social identity and business performance and their impact on primary stakeholders and to have analysed the differences on gender entrepreneurial social identity and business performance and their impact on primary stakeholders.

Entrepreneurial orientation (EO) has been viewed almost exclusively through the lens of profit-driven firms. However, individuals engage in entrepreneurship not only for economic reasons but also to enrich a community or to advance society. Drawing on upper echelons theory, the purpose of this paper is to address this issue by proposing that founders’ social identities shape the strategic choices of their ventures.

Drawing on the data from 318 founders in the early stages of their entrepreneurial activity, the study applies partial least squares structural equation modeling to empirically test whether founders’ social identities influence their ventures’ EO.

The findings of the current research show that founders whose dominant purpose is the creation of value for others are more likely to launch ventures oriented toward innovation. On the other hand, ventures of founders driven by economic self-interest accept more risk, which leads to higher performance outcomes on the enterprise, community and societal levels.

The study enhances the EO discussion by adding social identity theory as a way to explain different levels of EO in firms and answers the call for more diversity in EO–performance measurement by applying specific outcomes on the enterprise, community and societal levels to investigate whether a firm’s EO leads to the desired outcomes.

The purpose of this qualitative study is to explore the role of spirituality, understood as a personal relationship with God, in missionary intercultural experience.

We conducted narrative interviews with eight Polish consecrated missionaries in Argentina, Bolivia, Ecuador, Peru and Paraguay. We used thematic analysis to establish spirituality in missionary experience and narrative analysis to examine sensemaking processes.

Missionary spirituality was defined by a personal relationship with God as a source of consolation, psychological comfort, strength to cope with distressing experiences, and Grace promoting self-improvement. It compensated for the lack of family and psychological support and enhanced psychological adjustment to the environment perceived as dangerous. Spirituality helped missionaries deal with cultural challenges, traumatic and life-threatening events. Traumatic experiences furthered their understanding of the mission and triggered a spiritual transition that entailed a change in their life, attitudes and behavior.

Comparative research into religious vs nonreligious individual spirituality in the experience across various types of expats in various locations could capture the professional and cultural specificity of individual spirituality. Research is also needed to link spirituality with expat failure.

Catholic agencies and institutions that dispatch missionaries to dangerous locations should consider providing professional psychological assistance. Narrative interviewing could be used to enhance missionaries' cultural and professional self-awareness, to better serve the local community. Their stories of intercultural encounters could be incorporated into cross-cultural training and the ethical and spiritual formation of students and future expats.

This study captures a spiritual aspect of intercultural experience of under-researched expats. It offers a model of the involvement of individual spirituality in coping in mission.

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.

The purpose of this paper is to evaluate ethnic identities emerging from the budgetary processes of the Anglican Church of Melanesia (COM) – the Solomon Islands.

An interpretive and case-based methodology is employed. Fieldwork consists of 27 interviews, document analysis and lived-observations. Ethnic identity and concepts of the indigenous culture inform the analysis.

Findings demonstrate how Church-led practices merge with indigenous processes and how, together, members negotiate their way through this complex budgeting process. A broadened network and community (wantok) is revealed, and through a sympathetic melding of Melanesian and Church tradition, a new ethnic-identity emerges. Issues of parishioners’ isolation, women’s roles and central accountability are not, as yet, fully integrated into this emerging identity.

There may be value in prioritising “people” over “timelines”, “discussion” over “deadlines” and in respecting local traditions in order to nurture the foundation for new identities. Also, and as evidenced, “nationhood” should not be assumed to be a powerful force in defining ethnic identity.

The value of respecting the complex interaction between tribal tradition and Church values by those in power is revealed.

“Ethnic identity” is revealed as a complex notion in the Solomon Islands Anglican COM.

A long-isolated culture’s construction of self-identity in the context of the COM is revealed.

Why be bothered with trainers' careers — especially now when training departments are under stress and may have been severely truncated? “What career?” many trainers remark, “we are lucky if we continue to exist as a department.” As I will try and point out, these present problems are not unrelated to a long‐term neglect of trainers' career development.

Social enterprises can be found across Vietnam. However, little is known about how these organizations contribute to the country’s broader efforts to meet the United Nations Sustainable Development Goals (SDGs). This paper aims to explore whether and to what extent differences in social impacts by social enterprises may be explained by the psychological characteristics of social entrepreneurs and cross-sector “ecosystem” partnerships in training, networking, consultation and funding.

A survey of N ≈ 352 Vietnamese social entrepreneurs explored relationships between individual entrepreneurial orientation (EO), social identity, self-construal and personality, with elements of ecosystem partnerships (access to training, networking, consultation and funding) and social impacts over the previous three years (growth/jobs created and people helped, termed efficiency and generosity, respectively).

Ecosystem partnerships factored into frequency and quality of partnerships. Frequency predicted social enterprise efficiency (p < 0.05) and quality predicted generosity (p < 0.01). Frequency of partnerships further moderated (boosted) significant links between EO (risk innovation, p < 0.05) and efficiency; and between social identity (communitarianism, p < 0.01) to efficiency; plus, quality of partnerships moderated a link between EO (risk innovation) and efficiency (p < 0.05).

Ecosystem partnerships may foster social enterprise development through at least two pathways (equifinality), i.e. frequency and quality. The former is linked to efficiency and the latter to generosity, signaling interrelates but distinguishable outcomes. Direct links between EO and communitarian social identity leading to social enterprise development were additionally boosted (p < 0.05) by the frequency and quality of partnerships. Thus, ecosystem partnerships brought about both direct and indirect benefits to social enterprises in Vietnam.

Social impacts of efficiency and generosity support both decent work (SDG-8) and poverty eradication (SDG-1), through ecosystem partnerships in development (SDG-17).

To the best of the authors’ knowledge, this is the first empirical study to show that social enterprises in Vietnam may enhance social impacts through a combination of effects from social entrepreneurs and ecosystem partnerships. Current models of social enterprises in low-income countries like Vietnam can be expanded to include ecosystem partnerships and social outcomes relating to SDGs 1 and 8, and especially the multiple path benefits that ecosystem partnerships (under SDG-17) bring to social enterprise development.

The purpose of this paper is to draw attention to an indigenous community that lives in the periphery of Taiwan. The Tao were confronted with modernization beginning with the Japanese colonial time and later through missionary work and Sinicization. These exogenous factors had a major influence on the Tao's traditional lifestyle and cultural habits. After democratization and due to the Tao's empowerment and efforts of multicultural education as well as interactive learning applications, a revitalization of traditional knowledge, and cultural customs became visible.

The methodology is inspired by social scientific methods that are common in anthropological research. The data collection are based on ethnographic field work that provides a unique and authentic picture of the subject. Besides participating and systematic and informal observation, qualitative forms of interviews were applied.

The paper highlights the influences and dynamics of exogenous and endogenous factors on the traditional lifestyle of an indigenous community in the western Pacific. Due to global influences of modernity, the Tao's spiritual belief lost its importance and the traditional structures of the people began to change. However, the Tao were not only passive toward the transformation to a modern society, but they also contributed to the cultural revitalization on their own in terms of education and teaching management.

The paper provides valuable insights into an indigenous community in Taiwan and their way of dealing with modernity. After periods of structural discrimination, the people contributed to their own well-being and cultural revitalization with multicultural learning. In recent times, networks with other communities in Southeast Asia and the Pacific region were established to foster the empowerment of traditional ecological knowledge and to develop new adequate teaching technologies.

This study explores aspects of entrepreneurial social identity that are made salient in communication, and that are related to positive group distinctiveness.

The study employs a thematic analysis methodology, and the analysis is sensitized by social identity theory and related concepts. Semi-structured interviews were conducted with 43 entrepreneurs in several US cities. The women and men discussed the nature of their entrepreneurial identities, and the relationship of past intra- and intergroup conversations to their realizations of a positively-distinct entrepreneurial identity. Open and axial coding of the entrepreneurs' verbal conversational content was conducted.

The analyses revealed four themes (and nine accompanying sub-themes) that represented dimensions of entrepreneurial social identity that were related to positive group distinctiveness.

Findings may prove useful for mutual understanding among current and aspiring entrepreneurs, and for educators and managers with an interest in encouraging entrepreneurial mindsets through training program development.

This study is unique not only in its adoption of an intergroup comparison approach to entrepreneurship that integrates recalled past communication, but also in its focus on positive in-group distinctiveness. The desire for this psychological state may be one motivating force guiding the content of entrepreneurial identity, and it may, for some individuals, be one factor that drives the pursuit of entrepreneurship itself. This study offers themes that break new ground in illuminating dimensions derived from recalled conversational content that entrepreneurs considered key to positive identity salience.