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This is the first study to investigate the impact of corporate social responsibility (CSR) on corporate financial performance (CFP) in Mongolian banks. We hand-collect data to construct CSR disclosure index from 65 annual reports of 12 banks in Mongolia from 2003 to 2012. The results indicate that banks with larger size or Chief Executive Officer duality exhibit higher CSR performance. Moreover, banks with higher CSR performance tend to have higher net interest margin and lower non-performing loan. Furthermore, the CSR–CFP relationship varies before and after the financial crisis. The findings provide meaningful insight to the foreign investors regarding the effect of CSR on the profitability and credit risk in Mongolian banking sector.

CEO duality occurs when the same individual holds both the CEO and board Chair positions. In some countries (such as Britain) CEO duality is considered to impair good corporate governance. In the United States, however, CEO duality is still a common practice. The Sarbanes–Oxley Act (SOX) included many corporate governance reforms, but the Act did not address the issue of CEO duality. However, we suggest that the corporate governance environment surrounding the passage of SOX may have influenced corporate board decisions regarding CEO duality when appointing new CEOs. In this study, we seek to determine whether CEO duality changed in the post-Sox environment by investigating the likelihood of CEO duality when CEO changes took place before and after SOX. Using a sample of 182 CEO succession events before and after the passage of SOX, we find that the likelihood of combining the CEO and Chair positions for newly appointed CEOs significantly decreased in the post-SOX period relative to the pre-SOX period. Our results suggest the SOX environment fostered a greater focus on governance issues even beyond the specific provisions of SOX.

The benefits of green space and nature are increasingly recognized and translated into public health policy and practice. Alongside this trend, inclusion of all people into parks and nature has been an important area of parks and recreation practice. Nature inclusion for those with disabilities, youth, seniors and immigrants has become a focus of Alberta Parks in collaboration with the Ministry of Tourism Parks and Recreation in Western Canada. This study was designed to examine the experiences of participants in two such government-supported inclusive nature activities, including day trips and more extensive week-end or week-long nature experiences for adults with disabilities and caregivers.

Two phases of qualitative data collection occurred as part of a pilot project. The first phase was comprised of eight semi-structured interviews (four adults with cognitive, developmental, emotional/mental health or physical disabilities and four caregivers). In a second phase 27 participants (also adults with a range of disabilities and paid, voluntary or family caregivers) engaged in a semi-structured reflective writing process during the existing nature activities (day trip, week-end or week-long inclusive nature experiences).

This is one of the first studies in the field to embrace the benefits of adopting both a human capabilities approach, emphasizing that human diversity is fundamental to equality and development, and an ecopsychological view, with a concern for individual perspectives and well-being as fundamentally interconnected to the environment.

Three dominant qualitative themes of inclusive nature experiences emerged: ‘Sensory Activation’, ‘Reimagined Social Relations’ and ‘Reinvented Self’. Inclusion in nature for both caregivers and adults with disabilities holds promise as an activity that can support mental well-being through a reimagining and equalizing of relationships and one’s experience of self in the physical environment.

Such evidence is important for decision-making and programme development among collaborative partners, including not-for profit disability-related recreation organizations and both public health and parks departments of government. In particular, the findings highlight areas for further activity development targeting those with sensory impairment and relationship disharmony.

Stewardship theory is an emergent approach for explaining leadership behavior, challenging the assumptions of agency theory and its dominance in corporate governance literature. This study revisits the agency and stewardship theories by seeking to answer whether chief executive officers (CEOs) in China are committed stewards or opportunistic agents.

Based on 5,165 observations of 1,036 listed companies in China over the period 2005–2010, the results suggest that the corporate governance mechanisms developed from the agency theory in the West are not necessarily applicable in the Chinese context.

This study supports the stewardship theory in its findings that empowering CEOs through the practice of CEO duality and longer CEO tenure have a positive effect on firm value in China. Additionally, the positive relationships between CEO duality, CEO tenure and firm value are strengthened by the number of executive directors on the board, and weakened by the number of independent directors on the board.

One size does not fit all. Leadership behaviors in China do not follow the agency assumptions inherent in Western practices, rather they favor the conditions of positive leadership expressed by the stewardship theory. Assuming that the motivations of managers in emerging markets such as China are similar to those in the West may lead to a poor fit between governance policies and the institutional context.

As one of the few studies to connect the theoretical debate between the agency and stewardship theories, this study presents new evidence to support the stewardship theory, thereby strengthening its theoretical importance and relevance in corporate governance literature.

In this chapter, the authors explore the “hidden curriculum” that is enacted when the teaching-self transmits to the learning-self, the being aspects of the teacher. It is proposed that these aspects are communicated through discursive and nondiscursive materials. The latter includes energetic, emotional, and gestural “languages.” An argument is made that the current, modernist conceptions and practices of education that predominantly focus on covering and downloading curriculum materials do not create openings for exploring the being aspects of teachers and learners. Moreover, acknowledging Avraham Cohen's thesis, “We teach who we are, and that's the problem,” the authors explore the hurtful and damaging influence of the teachers' “Shadow materials.” An argument is made for the moral imperative of teachers' (or anyone who is in a position of influencing others) self-study to minimize or prevent hurtful and damaging influences that could have a long-lasting impact on the students' or learners' self-formation. The authors propose the method of inner work, integrated with contemplative inquiry and practices, as a way for educators to work with the materials of consciousness. Inner work largely involves working through psychological projections, introjections, and entanglements that permeate one's inner world. Some details of inner work are offered, including how to facilitate a dialogue between the parts or subselves in one's inner world that are in tension and conflict. It has been further proposed that this kind of inner work would lay the necessary foundation for becoming kinder, caring, and more compassionate human beings.

Spirituality and leadership, both have an intrinsic goal where they incorporate clarity of understanding, vision and collective action and both have the potential to empower an individual or a team, with commitment and productivity. It is one of the rapidly growing areas of leadership. It takes responsible policymakers and leaders to build a nation that benefits multiple stakeholders and all citizens. The aim of the chapter is to explore the concept of spirituality and show how applied spirituality can provide moral and practical guidance for leaders of public policy to take bold and enlightened steps towards achieving sustainable development (SD) goals. We define spirituality as a way of understanding, inner awareness, personal integration, and a source of values that give ultimate meaning or purpose beyond the egoic self. As such the chapter will go beyond existing discussions of ethical, moral, or values-based leadership and raise issues of how a deeper spiritual understanding of human nature can guide leaders. Some helpful practices like mindfulness are also covered in this chapter. There are various relevant leadership styles including transformational leadership, servant leadership, moral leadership and participatory leadership. Although each of these has some positive characteristics, this chapter with the help of those characteristics would try to get a deeper insight and understanding of how spirituality can stimulate and add more value, and bring integrity, motivation and strong leadership qualities. This chapter covers the existing gap in the literature on applied spirituality and leadership and concludes that leadership when incorporated with spirituality plays a vital role in honing the skills of the leaders and changing their perspective towards the team. The chapter will conclude with ideas for discussion among faculty and students and suggestions for further research into the use of applied spirituality for leadership in sustainable development policy.

To show that differences in the extent to which firms engage in unrelated diversification can be attributed to differences in ownership structure.

We draw on longitudinal data and use a panel analysis specification to test our hypotheses.

We find that unrelated diversification destroys value; pressure-sensitive Anglo-American owners in a firm’s equity reduce unrelated diversification, whereas pressure-resistant domestic owners increase unrelated diversification; the greater the firm’s free cash flow, the greater the negative effect of pressure-sensitive Anglo-American owners on unrelated diversification.

We contribute to corporate governance and strategy research by bringing in owners’ institutional origin as a shaper of owner preferences in particular with regards to unrelated diversification. Future research may expand our investigation to more than one home institutional context, and theorize on institutional origin effects beyond the dichotomy between Anglo-American and non-Anglo-American (not oriented toward shareholder value maximization) owners.

Policy makers, financial analysts, owners, and managers may want to reflect about the implications of ownership structure, as well as promoting or joining corporations with particular ownership configurations.

A shareholder value-destroying strategy, such as unrelated diversification has adverse consequences for society at large, in terms of opportunity costs, that is, resources could be allocated to value-creating activities instead. Promoting an ownership configuration that creates value should contribute to social welfare.

Owners may not be exclusively driven by shareholder value maximization, but can be influenced by normative beliefs (biases) stemming from the institutional context they originate from.

The study uses a postcolonial lens to examine the historical interest of Western tourists towards dark tourism in the east, critically assess the current status of dark tourism in India, and recommend sustainable strategies that must be considered for promoting a dark tourism market in the future. The observations and recommendations for the study are based on primary fieldwork experience at different dark tourism sites in India besides an analysis of secondary data. A critical analysis in the context of dark tourism in India demonstrates several complex issues in terms of the existence and applicability of Euro-centric frameworks and concepts. Firstly, it is revealed that the Western fascination with death-related rituals in the east is rooted in notions of colonial discourse, authenticity and counter-culture movements. Secondly, although dark tourism has not been formally acknowledged or promoted in India, it already exists in the form of fragmented and informal markets across the country. Thirdly, the application of dark tourism frameworks and concepts in India requires careful consideration of contextuality and non-Western interpretations of death, disaster, heritage and processes of memorialisation to ensure that the marketing rhetoric does not reinforce colonial or neocolonial structures of power. Lastly, promoting responsible dark tourism in India entails minimising dissonance and decolonising the dark tourism narrative considering the larger goals of social sustainability and ethics.

Social and environmental accounting research manifests varying levels of awareness of critical global problems and the need to develop alternative approaches to dealing with economy and society. This paper explores Buddhist thought and, specifically, Buddhist economics as a means to informing this debate. We draw on and expand Schumacher's ideas about ‘Buddhist economics’, first articulated in the 1960s. Our analysis centres on Buddhism's Four Noble Truths, the Noble Eightfold Path and associated Buddhist teachings. The examination includes assumptions, means and ends of Buddhist approaches to economics; these are compared and contrasted with conventional economics.To consider how thought and practice may be bridged, we examine a practical application of Buddhism's Middle Way, in the form of Thailand's current work with ‘Sufficiency Economy’.Throughout the paper, we explore the implications for the development of social accounting, looking for mutual interactions between Buddhism and social accounting thought and practice.