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The peace process in the shape of confidence-building measures (CBMs) is recognizable as “arrangements designed to enhance … assurance of mind and belief in the trust-worthiness of states … confidence is the product of much broader patterns of relations than those which relate to military strategy. In fact the latter have to be woven into a complex texture of economic, cultural, technical and social relationships” (Hoist, 1983; Indian Express (New Delhi), December 19, 2003.). This suggests military and non-military initiatives undertaken by antagonistic states to reduce tensions and enhance mutual confidence. This chapter examines and evaluates various CBMs, military as well as non-military, that were initiated between India and Pakistan. The chapter also addresses and delineates definition and conceptual notion as well as some of the pertinent aspects of ongoing peace process including Track-II diplomacy and nuclear risk reduction measures being undertaken by India and Pakistan.

Seifudein Adem is research associate professor of Political Science in Binghamton University, New York, NY, USA, and President-Emeritus of the New York State African Studies Association. Before coming to the United States, Dr. Adem taught Political Science in the University of Tsukuba (Japan) and Addis Ababa University (Ethiopia). Seifudein Adem is the author of, among other books, Japan: A Model and a Partner (Brill, 2006).

The purpose of this paper is to examine the relationship between attitude, subjective norm, perceived behavioural control, religiosity, knowledge and Shariah-compliance with intention to hold Shariah-compliant credit card (SCCC) amongst Muslims and non-Muslims.

Researchers used survey questionnaire to collect data and applied a purposive sampling method, then analyzing the data using descriptive statistics and also multi-group analysis of SmartPLS.

For Muslims, attitude, subjective norm, Shariah-compliance, knowledge and religiosity are positively significant. While for non-Muslims, only attitude and subjective norm are positively significant to intention to hold SCCCs.

The behavioural study only focusses on intention to hold Islamic credit cards, which is constraining the extended model of the theory of planned behaviour (TPB) without the actual performance of the behaviour, which is holding SCCCs. Secondly, the research caters for a single method, namely, quantitative without including the qualitative method to better understand and explore other factors affecting consumers’ behavioural intention. The qualitative part can be carried out by conducting interviews with practitioners, regulators and customers. Thirdly, the cultural dimensions are not combined as parts of TPBs’ antecedents for extended model that could be affecting intention, as Malaysia has diverse ethnic groups with different religious background.

In terms of managerial implications, the findings will further assist financial service providers to develop more effective marketing strategies for Islamic financial products not just to cater for the Muslims but also the non-Muslims, who are increasingly attracted to Islamic banking. As many Muslims are still holding conventional credit cards, it is timely for the Islamic financial institutions to attract them with the SCCCs.

Financial marketers are expected to be qualified and well-versed on the different Islamic product structures and also the conventional products. By having such enables them to enlighten and create awareness amongst the targeted consumers in seeking Shariah-compliant financial-related products.

The research will contribute to new theoretical knowledge of an extended behavioural model in relation to customers’ perception towards SCCCs’ acceptance.

This study aims to better understand the Islamic consumption incentives because the spectacular flourishing of the halal market in different places around the world has grown the interest in understanding and deciphering the mechanisms behind its development.

Through an exploratory study of some Tunisia-based Islamic groups’ purchasing behavior, this paper investigates factors leading to the purchasing of halal goods (Islamic consumption).

Findings show that the Islamic consumer is more of an Islamist than simply a Muslim. In addition, findings show that halal consumption is not merely related to religious affiliations but also the product of numerous cultural, social and psychological factors.

In addition to Islamism and Islamic activism, this paper puts in evidence the role of some post-structural factors such as identity, nostalgia and hedonism in relation to the buying intention of halal products and services.