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The purpose of this paper is to bridge the gap between previous examinations of advertising standardisation and consideration of Islamic ethics to develop a better understanding of how Islamic values influence global advertising strategy.

This paper is based on a critical review of the literature. The paper presents a conceptual framework which considers both the environmental influences and Islamic ethics which need to be considered when developing advertising strategy in Middle East Islamic States.

The authors assert the importance of considering Islamic ethics when planning advertising in the Islamic Middle East. In particular, six dominant ethical dimensions are provided for marketing scholars and practitioners to observe: unity (Tawheed), Iman (faith), Khilafah (trusteeship), Balance, Justice or Adl and Free will.

The conceptual model presented provides a useful starting point to generate further academic debate and empirical verification.

The paper extends our understanding of the influence of Islamic ethics on advertising and contributes to the wider marketing standardisation literature by considering religion as a key driver in the debate.

The purpose of this paper is to retrace past developments that occurred in the Alaskan and Canadian North as of result of the Second World War and illustrate the ramifications of these events in the Canadian and American political landscapes as it pertains to warfare tourism. The paper also intends to initiate a discussion on how certain narratives pertaining to warfare tourism are promoted, while others are overlooked.

This paper analyses the political, economic, socio-cultural and technological factors that resulted in tourism growth or the lack thereof in the Canadian and American Norths.

Warfare tourism, like most types of tourism, is expected to grow. Through this growth comes opportunities to expand and integrate the discussion pertaining to warfare tourism in the Canadian and American Norths while also providing a starting point for discussion about potential solutions to address warfare tourism and cultural dissonance.

This viewpoint is dependent on literature reviews.

The relationship between Indigenous peoples and other marginalized populations in the Second World War and warfare tourism is a relatively new research area. For warfare tourism to become integrated into tourism policies and developments, a willingness to address cultural dissonance and integrate populations formerly marginalized in the Second World War will be required. This paper examines how northern and other marginalized voices can be integrated in future commemoration and interpretation strategies.

The paper provides an opportunity to examine the growth and healing that can result from warfare tourism.

This interdisciplinary collaboration conducted by a military historian, a northern historian and a tourism research researcher provides one of the first examinations of the impacts of the Second World War in North America, and the relevance of these impacts to the interpretation of warfare tourism in Canada.

Mainstream narratives in Indian history do not delve into the checkered history of the west coast. The reasons for this are many, including a predominantly center-outwards viewpoint of historians. West coast has always been open to sea route influences aiding its diversity. However, the lack of natural defense against colonizers from the sea destroyed indigenous and personal heritage. Small town narratives include uprooting, lack of access to past heritage and new settlement creation. The heritage of this everyday landscape shaped by human grit is the subject of the study.

This qualitative ethnographic study includes document analysis, transect walking, architectural built form study, open interviews and participatory observations.

The motivations for heritage management can be grouped into economic, cultural and technological. From a financial point of view, the urban core studied is still relevant and sustainable. Likewise, the Krishna temple dominates the cultural discussion and architectural documentation as a religious center. However, the cultural heritage of business streets and the third motivation of building technology have been largely ignored. This disregard is evident from neglect and the pastiche use of monumental or ornamental styles alien to the region for restoration efforts.

“Heritage is personal and individual as well as collective and universal” (Mire, 2016). The Pete heritage is not just crucial for the communities they house but the town as a whole. Their nonimpervious nature means that they hold collective memories for everyone. Attention to memories and monuments will increase the possibilities of shared responsibility between various stakeholders (Swenson et al., 2012). Therefore, they should be seen as a part of the larger whole.

This paper argues for the recent global bottom-up approach in heritage management rather than the conventional established practices. Established heritage management focuses on the mainstream, royal or specific ethnic heritage in the Indian subcontinent. The heritage of the common person rarely has the grandeur of monumental architecture taken up for preservation by the state. As a result, societies' individual and collective heritage are at risk of rapid erasure under the pressures of modernization. Built forms are repositories of cultural information; therefore, a sustainable instrument for the preservation of everyday heritage can be created with culture as an actuator. This study looks at the narrative of the historical coastal small-town business core created by internal mass migration due to colonization.

Inefficiencies in the power sector resulting from underinvesting and underselling reduce the ability of governments to adequately finance energy projects. The purpose of this paper is to explore mechanisms of energy financing, benefits and challenges associated with innovative financing of energy infrastructure as well as strategies to improve innovative financing of energy infrastructure.

Questionnaires were used to elicit responses from respondents. Seventy-eight responses were retrieved. Mean score ranking, Kruskal–Wallis test and discriminant validity were the analysis conducted.

Partial credit guarantee; partial risk guarantee; credit enhancement; and loan guarantees were the significant mechanisms. Production efficiency; reduce pressure on public budgets; access to management expertise; and self-sustainability of infrastructure facilities were the significant benefits. Lack of transparency and adequate data for risk assessment; high up-front cost; heterogeneity, complexity, and presence of a large number of parties; and lack of a clear benchmark for measuring investment performance were the severest challenges. Complete transparency and accountability; political stability and public view on private provision of energy infrastructure services; and macroeconomic environment were the significant strategies.

This study is beneficial to energy sector as the current government of Ghana hints on willingness to involve private sector in management of the power sector.

The novelty of this study is that it is a pioneering study in Ghana on innovative financing of energy infrastructure.

Historians of technology have for the past decade begun to recognize the important role that technology plays in nation-building. From the development of the steam locomotive in Britain in the early 19th century that was integral to the Industrial Revolution to America’s emphasis on its technological progressiveness in its national narratives in the 20th century, studies have shown that the history of technology is necessarily the history of nations as well. While the majority of previous research focuses primarily on Western nations (and unsurprisingly so, considering that a greater proportion of technological advancements have happened in these countries in the recent past centuries), less have studied how other countries have dealt with the rise of modern technologies in the development and maintenance of their national identity. This paper seeks to expand the critical scope by examining Brunei’s stance on technology in the 1960s – just after the 1959 Constitution was established declaring the nation an independent, sovereign Sultanate – a time when Brunei was still in the early stages of defining its own identity. I propose that Brunei used modern technologies in order to further solidify its Muslim identity as a response to modernization and globalization, which is distinct to many previously-studied countries that focus more on boosting their military and/or industrial prowess. Brunei’s approach, then, notably counters oft-perceived contradictions between religion and technology. This study will focus on Brunei’s first film, Gema Dari Menara (1968), which was tellingly commissioned by the Religious Affairs Department, and will examine the portrayal of modern technologies that seek to break the binary between religion and modernity to show an image of Islam that is compatible with a developing Brunei.

The purpose of this paper is to explore the application of traditional Māori horticultural and ethnopedological practices in New Zealand whereby an inclusive “whole of landscape” approach known as “ki uta ki tai” – literally from “the source to the oceans” – is applied in a contemporary landscape.

A review of the traditional knowledge and practices around Māori horticulture and pedology was undertaken through interviews within Māori communities, including practitioners of this knowledge, and a literature review.

Traditional Māori practices contribute to a cultural management tool known as kaitiakitanga – literally the act of stewardship – which requires practitioners to contribute to the “landscape management” continuum based on a holistic approach reflecting the traditional and contemporary management needs. Examples of cultural praxis applied under these systems include the local knowledge aligned to soil origin, type and manageable characteristics and crop management praxis such as site selection, crop variety selection and rotation, or land and soil amendments.

Traditional Māori knowledge is primarily transmitted orally and retained within the community itself. Through colonisation this knowledge has been marginalised and is now retained by only a few experts across tribal regions. There is considerably more knowledge still held within communities, especially relative to the practical application of kaitiakitanga in the modern world.

Through political processes of the previous 170 years in New Zealand, Māori horticulturists are now restricted to pockets of lands in a discontinuous landscape over which they have a limited involvement. Urbanisation of the Māori community and ongoing marginalisation of traditional knowledge have further exasperated customary land and resource management approaches. Recent legislation includes reference to some traditional practices; however, there is limited statutory obligation on resource managers to practically apply them.

The specialist traditional knowledge aligned to horticulture and pedology has been relegated to only a few practitioners. None‐the‐less Māori continue to manage their crops with a wider, localised understanding of the landscape and of how decisions are likely to impinge on other sites within their traditional boundaries, drawn from the traditional knowledge of their forebears.

The purpose this paper is to determine the impact that culture and social capital has on indigenous entrepreneurs' business networking.

A comparative case study analysis was undertaken on a three‐nation sample of indigenous entrepreneurs in Australia, Hawaii and New Zealand. The specific research questions investigated were: does culture influence indigenous entrepreneurs' networking, and does social capital influence indigenous entrepreneurs' networking? Participants were stand‐alone commercial operators.

Reduced social capital for indigenous Australians resulted in active social networking to be a necessity in the operation of their basic business functions, the role of the family was negligible to negative, they were dependent on racial acceptance, they experienced little diversity in their networking, their business relationships were often that of dependence with a distinct separation between social and business networking interactions. The Hawaiians displayed a solid cultural capital base with spontaneous drivers in the interaction of relationships, networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued, networking was diverse and well maintained, they took an avid interest in their networking relationship which for many was personal and their networking relationships were highly integrated between their social and business spheres. Maori displayed a solid cultural capital base. Networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued with strong economic motivators, networking was diverse and well maintained, they took an avid interest in their networking relationship which culturally supported and their networking relationships were highly integrated between their social and business spheres.

This research provides an increased understanding of the business environment for policy makers, NGOs, business support organisations and the indigenous entrepreneurs themselves. The relationship between culture and social networking which is stimulated or reduced by the presence of varying levels of social capital can and will assist the indigenous entrepreneurs in their business planning.

This paper provides the reader with a new perspective on how the existence of social capital impacts on networking for indigenous entrepreneurs.

This paper aims to, first, analyze the transformation of the Indian market by extending Sreekumar and Varman’s (2016) work on history of marketing in India into the post-colonial era; second, trace the emergence and adoption of various media technologies in the post-colonial Indian market; third, identify the evolving trends in marketing practices alongside the penetration of these media technologies in the market; and finally, argue the need for mindful adoption of marketing practices in the Indian market, rather than direct replication of Western practices.

The historical perspective on the post-colonial Indian market is done through extant literature review and analysis of marketing practices by iconic brands in the Indian market.

This research reveals that the adoption of Western marketing practices by brands in the Indian market has led to increasing materialistic consumption patterns among consumers. Furthermore, such practices in the social media technology era impose individualistic values in the Indian consumers, contrary to the cultural values of the country. Therefore, this research posits the need for mindful marketing practices to be adopted for the Indian market.

This research shows warning signs of growing materialistic values among Indian consumers and the implications of marketing strategies on the society as a whole.

This study is a first of its kind in highlighting the transformation of the post-colonial Indian market by integrating actual marketing campaigns over this period with literature to present the various issues in the current state of the market.

The New Urban Agenda has catalyzed discussion across academia and practice on how to responsibly position ourselves as key players in the making of the future of our cities. With questions such as what is the right to the city? Who has those rights? What is a city? What is formal and who defines informal? These questions may prompt a need for departure from, or at least a reconsideration of the narrative surrounding formal and informal urbanism. This paper presents a pedagogical approach to addressing these and other questions within the framework of the new agenda. It reviews pedagogical approaches to understanding and learning to design within an informal context. It also foregrounds the process with the theoretical framing of Christopher Alexander's Pattern Language and Timeless way of Building as lenses through which to understand and identify common languages and intersections across the global spectrum of representations of informal urbanism. It then outlines the resultant process and products of a one-week intensive master-class and design charette of international scholars and students focusing on the Informal City.

It reviews pedagogical approaches to understanding and learning to design within an informal context. It also foregrounds the process with the theoretical framing of Christopher Alexander's Pattern Language and Timeless way of Building as lenses through which to understand and identify common languages and intersections across the global spectrum of representations of informal urbanism. It then outlines the resultant process and products of a one-week intensive master-class and design charette of international scholars and students focusing on the Informal City.

The paper conclusively presents new nomenclature for informality that strives to shift the semantic lens from its current negative connotations to more productive, proactive and positive ones. It also presents an Informal City Manifesto, a call to arms of theoretical framing of how we think about the formal informal divide.

The paper, in part, outlines the results of a single studio with a small student number. Although diverse in its composition the student body is small.

This new framing could potentially allow us to best leverage lessons and mitigate challenges of the informal city condition, as our human settlements continue to urbanize.

This paper aims to explore the relationship between entrepreneurship and resilience in an indigenous context. The overarching research questions are: What are the mechanisms that link entrepreneurial thought and action to resilience in a marginalized context? How can entrepreneurial thought and actions lead to building economic, community and cultural resilience?

An exploratory-naturalistic case study methodology was used to examine the entrepreneurial journey of the Boruca. Data were collected from in-depth semi-structured and unstructured interviews among 10 informants over a five-year period. Constant comparative method was used to analyze the data.

Due to the need to survive, the Boruca engaged in entrepreneurial thought and action, which, in turn, led to the development of community, cultural and economic resilience. The authors developed a conceptual model to illustrate how individual resiliency gained through entrepreneurial thought and action led to community, cultural and economic resiliency of the Boruca.

This paper examines the entrepreneurial journey of one of the eight indigenous tribes of Costa Rica. Future research should expand their sample to include the other indigenous contexts.

From a practical standpoint, this paper suggests the need for entrepreneurial training among indigenous businesses as a key factor in developing resiliency. This is applicable for non-profit, for-profit and public organizations interested in preserving world ethnic cultures and empowering indigenous people.

Gaining deeper and richer insights into the linkages of resilience and entrepreneurial success is important for supporting efforts of those seeking to forge pathways out of poverty.

This paper suggests a different view of the relationship between resilience and entrepreneurship when the context is outside of the resource-rich context of the developed world.