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The purpose of this study is to examine the role of selected sociodemographic variables in the ethical decision-making (EDM) process of professional accountants in Nigeria.

The study obtained data from 329 professional accountants with the aid of a structured questionnaire containing four dilemmatic ethical vignettes. The data were analysed using Kendall correlation, Kruskal–Wallis and Jonckheere–Terpstra tests.

The results revealed that upbringing, especially parental discipline, and education are significant sociodemographic determinants of EDM. Religion and experience played little or no significant role in predicting accountants’ EDM in the face of ethical dilemmas.

The study used a questionnaire to measure its variables, which may bias and somewhat inflate the findings. Hence, caution should be applied regarding its conclusion.

The evidence in this study could stimulate policy change and review to include a separate ethics course in the accounting education curriculum, which could enhance the ethics training of future accountants. This is important for countries like Nigeria, where no provision is made for a discrete ethics course in the curriculum for accounting under-graduate education.

The study draws attention to the fact that ethical conduct among professionals and in society could be enhanced through proper upbringing and formal education.

The study adds some uniqueness in focusing on professional accountants in Nigeria, a developing country with high corruption profile and weak government institutions, and, as such, contributes to the limited research output on accounting ethics in developing countries.

Employability skills have transformed from the acquisition of university degrees to possessions of cognate skills other than only degrees that can help employees secure employment in contemporary work environments. This study evaluates essential skills that will prepare millennia of youths and graduates for employment in the present job market. The study investigated four major hypotheses to underscore the employability opportunities of graduates in challenging 21st-century work environments.

To clearly gain an understanding of women’s disparity in society, the study employed a qualitative approach to evaluate the incidence of gender prejudice in a men’s dominant world. The study utilised two distinguished sampling strategies, purposive and snowballing sampling techniques, which were deemed suitable and useful due to the nature of the study. The study recruited 42 participants by conducting semi-structured interview sessions for the study. The study employed a deductive approach to analyse the data obtained from participants. A thematic content analysis was used to take away prejudice and establish an overarching impression of the interviewed data. Atlas.ti was used to analyse the transcribed interview data from the participants to establish common themes from the surveyed informants.

The results of this investigation indicated that there is a deep-rooted trend of institutionalised men’s dominance in politics and religious leadership. Women perceived less representation and men dominated the two domains of existence in their local environment. The study established that women are optimistic about a turnaround narrative on gender equality in politics and religious leadership. They expressed their concern about strengthened public debate and campaigns on women’s representation, and against gender discrimination. The study further shows that women are influencing the ethical and moral sense for change against women’s neglect in society. They expressed their concerns against the selection of people into political offices for elected political posts and observed the peculiarity of political godfathers fixing their favourite men into those offices.

The study discovered that women are leading campaigns for their representation in politics as well as church leadership today. The novelty of this study bothering around two domains of women’s lives – politics and religion, in particular, church leadership. These have not been evidence before in a study.

Although 76% of the population of the United Arab Emirates (UAE) is Muslim, takāful (Islamic insurance) has a much smaller share of business in the UAE than conventional insurance does. The purpose of this study is to highlight the importance of brand equity (BE), which is known as the incremental value that provides reason to buy a brand. This study provides useful insights that can help the health takāful industry to gain a feasible market share in the UAE.

This is a quantitative study in which stratified random sampling was adopted for data collection from 300 respondents through a self-administered questionnaire from August to November 2018. Underpinning the study is the theory of planned behavior (TPB) and the structural equation modeling (SEM) technique has been used to examine the impact of BE on purchase intentions (PI) through the moderating role of demographic factors such as age, income, education and religion. Three dimensions of BE, i.e. brand awareness (BAW), brand association (BAS) and perceived quality (PQ), are evaluated in terms of their significance as dimensions of BE.

The major findings of this study confirm that BE has a strong positive influence on the PIs of health takāful customers in the UAE and that all three dimensions of BE make significant contributions to the overall BE. The results show that education does moderate the relationship between BE and PI while age, income and religion do not. A new finding of this study is the nonsignificant moderating role of religion, whereby it was found that takāful products in the UAE are not limited to Muslim customers but can include potential customers who are followers of other religions.

To the best of our knowledge, the present study is the first of its kind to examine the impact of BE on the PI of health takāful customers in the UAE. The findings of the study give academia, researchers and marketers a better understanding of the importance of BE and of its vital role in promoting takāful products in the Gulf Cooperation Council (GCC) countries such as the UAE.

The article examines theories, assumptions, concepts, experiences, and practices from the Latter-day Saints’ (LDS, or the Mormons) religious worldview to expand existing theoretical constructs and implications of leadership development and education for women. The article elucidates LDS doctrine and culture regarding women and provides specific strategies and guidelines to assist people involved with leadership development for LDS women. The article contains four sections: (1) overview of the LDS religion, (2) doctrine and culture, (3) theoretical frameworks, and (4) implications for research and practice. Analysis provides a foundation for leadership scholars and practitioners, particularly those who work directly with LDS women, to facilitate the development and growth of LDS women as leaders.

This paper assessed factors affecting adolescent-friendly health services (AFHS), education and utilization among youth (10–19 years) in Kumbungu district, Ghana.

The study used a cross-sectional design involving 416 adolescents from households using a random sampling technique. The authors collected data on sociodemographic characteristics, education and utilization of AFHS using a semi-structured questionnaire between June and September 2017. Logistic regression models were used to determine the factors associated with AFHS education and utilization.

Of the 416 adolescents interviewed, 66% were between 15 and 19 years. Half (50%) of the adolescents received AFHS education, 54% utilized existing services and 85% knew about health challenges. Females (aOR = 0.64; p = 0.031) were less likely to receive AFHS education compared to males. Muslims (aOR = 0.21; p < 0.001) were less likely to utilize AFHS compared to Christians. Adolescents with primary (aOR = 6.65; p = 0.020), junor high school (JHS) (aOR = 10.66, p = 0.079) or senior high school (SHS) (aOR = 1.04; p = 0.954) education were more likely to utilize AFHSs compared to those with no education.

This study reports a moderate level of education and the utilization of adolescent health services. Sex, religion and education are the key predictors of AFHS education and utilization. This study contributes to the understanding of adolescent health services and the foundation for future studies. It may be used for the planning of adolescent health service programs in disadvantaged settings.

Similar to religion, spirituality is considered a private affair along with issues of faith, hope, and love (Palmer, 1998). American public education has been reluctant to address such issues due to our cultural norm of “separation of church and state” (Love and Talbot, 2000, p. 1) yet the American Council for Education calls upon higher education to provide students ways to explore their personal values, world beliefs, and spirituality (Chickering et al., 2006; Dalton and Crosby, 2006). As such, the purpose of this paper is to explore student leaders’ perspectives on how leadership development activities influenced their sense of spirituality.

A qualitative case study design was used to explore responses from ten student leaders who completed a leadership development program in the Spring 2015 at a public four-year institution. As part of the leadership development program, students were paired a peer mentor while they completed leadership workshops, a reflection paper, self-assessment, and an ongoing community service project painting murals with individuals who have intellectual disabilities. Participants were from various majors and religious backgrounds and had completed the leadership development program two months prior to their participation in this study.

Findings revealed that leadership workshops, self-assessment, reflections, peer-to-peer mentorship, and an ongoing shared community service project, influenced students’ perspectives of spirituality and their leadership identity. Student leaders both did and did not differentiate the developmental process of leadership from the spiritual development process, defining both as cognitive and emotional development deeply grounded in self-awareness. Study participants shared that through self-reflection, developing their inter and intra personal skills through conducting service, shaped their understanding of their spiritual identity and developed their sense of self.

Study results are not generalizable but provide insight into the experiences and perceptions of student leaders on two hard-to-define topics: spirituality and leadership. The order of the interview questions may have influenced the thought process leading up to student’s responses connecting spirituality and leadership concepts. Another limitation is that the leadership activities were designed and coordinated by the lead investigator. Hence, there may be findings that were influenced by the investigators’ personal beliefs about leadership. Study participants may have also felt more comfortable discussing their beliefs about spirituality because of their familiarity with the lead investigator.

Results support the notion that non-faith based public institutions may intentionally support the spiritual development of students through the context of leadership development program activities. Approaching spiritual and leadership development through Baxter Magolda’s (2009) theory of self-authorship allows students to experience new activities coupled with personal self-reflection, to deepen their self-understanding, compassion for others, and self-awareness. This learning is an ongoing process that expands as students engage in contemplative practices such as mindfulness training provided through leadership workshops, self-reflection, and peer-to-peer interactions and self-assessment.

This case study illustrates that intentionally designed and implemented leadership development programs may cultivate both the spiritual and leadership identities and behaviors of students. Also, this study reveals that spirituality and leadership are not mutually exclusive processes because both are deeply rooted in connecting to our community, connecting to our greater purpose and our higher consciousness about who we are and how we treat others. Hence, this work may support educators develop more compassionate and empathetic students who are agents of positive social change.

This qualitative case study suggests a new framework for public institutions to support students’ leadership and spiritual development through the theoretical framework of self-authorship. As such, educators can stop being fearful about discussing religion, spirituality, and matters of the heart if they use this framework to design leadership developmental activities.

Education was an enduring feature of the modern Protestant missionary movement. Historiographically, however, scholarship on the subject is often fragmented geographically and focused on the micro contexts in which missionary education occurred. The purpose of this paper is to explore the nuances of the missions‐education relationship, using a particular case study, in order to indicate alternative ways of conceptualising that relationship. It focuses on a small New Zealand evangelical mission working in Bolivia from 1908 and utilises the concept of “sites” to indicate the complexities that need to be considered in any particular study of missions and education.

Educational activities and explanatory factors pertaining to the Bolivian site of missionary education are re‐constructed from missionary archives. Different voices, agendas and readings are acknowledged in this re‐construction. In this way the article moves from a plain narrative about the mission and its educational activities to a more conceptual attempt to explain the application of education in the Bolivian context. The archives are read in the light of both historiography and theory.

The article indicates that a simple or monochrome reading of the missions‐education relationship is deficient. It grapples with the reasons why an explicitly evangelistic mission invested considerable energy and resources in education. Using the concept of “sites” it argues that this emphasis on education can be explained by a set of complex and overlapping factors reflecting historical timing, evangelical culture or mentalité, missionary geographical origins and local socio‐political context. While this will not explain all “sites” of missionary education, the approach is a model of how to construct a complex reading that enables us to discern multiple voices and motivations.

This article addresses a lacuna of conceptual scholarship on missionary education. Furthermore it attempts to shift the focus onto four relatively neglected aspects in missions‐education scholarship: missionary projects from colonial contexts, the South American context, the early twentieth century, and conservative evangelicalism.