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This paper aims to identify and categorise the values expressed in women-led social entrepreneurship based on a typology of universal values. It explores the influence of gender and religious faith on the values that inspire social entrepreneurial organisations to engage in positive social change.

Inductive multiple case study research investigates the values manifest in five social entrepreneurial organisations founded and led by women in three Southeast Asian countries.

Organisations and their women-leaders express values related to benevolence, universalism, self-direction and security. Gender and religious faith are found to be mediators that influence approaches to social transformation.

Purposive sampling and interpretive research design favour rich description but limit the generalisability of the findings. Further enquiry is needed into the gender-values-religion nexus in social entrepreneurship.

Social entrepreneurship is shown to be a process embedded in and motivated by prosocial values of benevolence and social justice and other values of self-direction and security. Findings provide evidence for the critical but often overlooked influence of gender and religious faith on the values foundation of social entrepreneurship.

Social entrepreneurial organisations led by women contribute to positive social change through the values they incorporate and express.

Research on the link between gender, values and religious faith in social entrepreneurship is virtually non-existent.

Racialized minority and newcomer communities are over-represented in positive HIV cases in Canada. Stigma has been identified as one of the barriers to HIV prevention, testing, and treatment. Faith, media, and social justice sectors have historically served a vital role in promoting health issues in these communities. However, they have been relatively inactive in addressing HIV-related issues. The purpose of this paper is to report on the results of an exploratory study that engaged faith, media, and social justice leaders in the African-Caribbean, Asian, and Latino communities in Toronto.

This study used a qualitative interpretive design and focus groups to explore the challenges and opportunities in addressing HIV stigma. A total of 23 people living with HIV and 22 community leaders took part in seven focus groups. Intersectionality was used as an analytical lens to examine the social processes that perpetuate HIV stigma.

This paper focuses on the perspectives of community leaders. Five themes were identified: misconception of HIV as a gay disease; moralistic religious discourses perpetuate HIV stigma; invisibility of HIV reinforces community denial; need to promote awareness and compassion for people with HIV; and the power of collective community efforts within and across different sectors.

Although affected communities are faced with many challenges related to HIV stigma, effective change may be possible through concerted efforts championed by people living with HIV and community leaders. One important strategy identified by the participants is to build strategic alliances among the HIV, media, faith, social justice, and other sectors. Such alliances can develop public education and HIV champion activities to promote public awareness and positive emotional connections with HIV issues, challenge HIV stigma and related systems of oppression, and engage young people in HIV championship.

Though trauma survivors sometimes emerge as leaders in prosocial causes related to their previous negative or traumatic experiences, little is known about this transition, and limited guidance is available for survivors who hope to make prosocial contributions. To understand what enables trauma-inspired prosocial leadership development, the transition narratives of seven trauma-inspired leaders who varied by global region, primary language, gender, ethnicity, religion, trauma type, and leadership area were analyzed. Using interpretative phenomenological analysis in an exploratory study, participants’ transitional journeys were examined through analysis of their autobiographies. Critical findings included frequent references by all participants to perspective enlargement (reframing a problem or context) and resilience to the negative, apathetic, or retaliatory responses to the mission (possibly learned through resilience to trauma itself). This study explores posttraumatic leadership conceptually and makes suggestions for leadership development among trauma-inspired survivors

Jerry feels good as he leaves his office for the day. He takes pride in being CEO of a Healthcare System that provides much-needed services to the urban poor often in difficult circumstances. He reflects that his career has been an interesting journey. He had started as an accountant with Price Waterhouse, but found the work and time pressures very heavy. Wanting to spend more time with his family, he moved to the a health care system and rose to Controller. There had been a period while Controller when he wondered whether he had made an error in making the change, given the financial turbulence his health care system experienced with the transition to managed care. He experienced no less stress than at Price Waterhouse as he assisted his new employer to manage a turnaround to eliminate waste and reposition the system within a solid financial model. But he emerged from the turnaround with a new sense of direction and drive. Subsequently, seven years ago Healthhelp chose him as its Chief Financial Officer and he’s been CEO for almost three years. Today he’s excited about the new marketing plan he just reviewed which promises to give Healthhelp a bigger share of the home care market.

The early institutional theory literature highlighted religion as a core societal institution that influences the behaviours of individuals and organisations. Yet to date, religion has remained relatively unexplored in the management and organisational theory literature. This chapter draws on the idea of homophily – similarity breeds connection to explore a peculiarly instructive case focussing on how religion might influence employees’ trust in the CEO in the Nigerian context – generally assumed to be a religious society. The qualitative study employed a multiple case study design with 40 interviewees from two private sector organisations. The study found religion to be instrumental in developing trust relationships. However, contrary to the idea of homophily, it is not religious similarities per se that influence employees’ trust in the CEOs. Instead, employees’ trust is predicated upon them attributing inherent to the CEOs. Therefore, the study provides theoretical and practical insights into how institutional logics, specifically religious logic, influence employees’ behaviours.

The Department of Nationality Literatures of the Russian National Library (RNB) in Saint Petersburg is a unique repository of publications in diverse languages of the peoples of the former USSR. In the collections are works in the Latvian language not to be found in Riga, works in the Tatar language not to be found in Kazan, and so on. Over the course of many decades academic researchers from all over the world have worked with these collections. Following the breakup of the USSR, the relevance of new functions for the department become apparent. First, as the nationality communities in Saint Petersburg came to life, many people were drawn back to their own ethnic roots. The Department of Nationality Literatures serves, in its own way, as a national center for representatives of nationality communities. Second, the need to promote tolerance is important in Russia today. The Department brings into the public eye the cultural riches of diverse peoples and, in that way, promotes mutual understanding and tolerance. The results of a sociological study have been employed to determine the role of the Department in current changing sociocultural conditions.

The purpose of this paper is to present a case study of leadership religiosity in a local non-profit organizational setting, from a larger program evaluation project, and to problematize prevailing theoretical assumptions in the leadership religiosity literature about the nature of religion in organizational settings.

Methods of data collection consisted primarily of in-depth interviewing, observations, and document content analysis of organizational publications, web sites, and social media. The larger program evaluation project also utilized social network analysis and surveys.

The data highlights several important manifestations of leadership religiosity that serve to legitimate potentially unhealthy leadership tendencies and organizational processes: unrealistic future goals in strategic planning and dogmatic decision making. Both stem from the perceived divine origination of the organization in question, and from the perceived divine authority placed upon the leader of the organization.

This research challenges prevailing theoretical assumptions about religion in the workplace that characterize “religion” as wholly distinct from other social, political, and organizational processes and inherently positive or beneficial. Conclusions about the potential benefits of religion for organizational life should therefore be made with caution and with a more robust and balanced understanding of the constructed nature of religion.

This paper adds much-needed nuance to the extant literature on leadership religiosity, the vast majority of which assumes certain a priori qualities and values in religion and considers only the positive manifestations and functions of religion. While religiosity is often associated with certain organizational benefits, more robust discussion must examine the potential for religion to be manifested or used in the service of more negative or harmful purposes and ends.

The purpose of this study is to examine the effect of the religiosity of the chief executive officer (CEO) on Indonesian banks’ performance.

The research method used was a review of the annual reports of banking companies in Indonesia from 2015 to 2019 and a web-based search to determine the religiosity of the CEOs. This study comprised 88 banking companies in Indonesia that come under the supervision of the Financial Services Authority.

The results of this study show that banks led by religious CEOs had better financial performance, as measured by their ROA and ROE, than those led by not very spiritual CEOs. These results indicate the importance of religiosity in organizations, especially at the top management level, for achieving better bank performance.

This research results show that religiosity plays an essential role in the banking business sector. This research adds to the literature on CEOs’ characteristics based on their religiosity and the concomitant effect on banking performance.

This study shows how individual religious beliefs influence the corporate behavior of top management, particularly the CEOs, and why this is crucial for organizational decision-making. This study measures an individual's religiosity (i.e. a CEO) based on that individual's actions in their workplace environment.

Religious organizations are among the non-government groups in the USA that are addressing climate change phenomena from their various faith perspectives and, despite the differences in their traditions and practices, are collaborating with one another to achieve their mutual goal – the establishment of policies that will mitigate the real and anticipated perils scientists are forecasting. If sufficiently motivated by their faith, informed by climate science, and politically astute, these groups may be reliable allies for climate change decision-makers to tap as they strive to achieve their mutual goal. The paper aims to discuss these issues.

Focusing on the Coalition on Environment and Jewish Life, the Catholic Coalition on Climate Change, and Interfaith Power and Light, the author explores the diverse religious faith-based motivations underpinning their efforts, the extent to which they remain cognizant of the latest climate science, the structures through which they share their particular faith perspectives and collaborate with one another, and their efforts to reach decision makers at various levels of governance.

Motivated by their religious faiths, these three organizations demonstrate that they are scientifically informed, politically astute, and collaborative with others in striving to achieve their mutual goal of mitigating the adverse effects of climate change locally to globally.

The three groups on which the author focuses are based in the USA and collaborate with one another. In an earlier presentation prepared for an international conference, the author included two other groups outside the USA, but manuscript length precluded their inclusion in this submission. Perhaps the author's limited study will stimulate scholars to explore other groups in various parts of the world.

To assure and strengthen the momentum already underway, scholars of religions need to probe their foundations for responding to climate change, leaders of religious communities must heighten their efforts to educate their followers accordingly, adherents of religions must be open to embracing their motivating traditions, and religiously based groups must seek to collaborate with one another at various bioregional and political levels to demand actions that will advance a life-sustaining climate.

The author is unaware of studies exploring these three groups using the methodology the author employs for the purposes of describing and assessing the effectiveness of religious groups in addressing human-forced climate change.

The aim of writing this paper is to demonstrate how societal sector institutions influence the lender‐borrower network relationships.

The objectives are achieved by analyzing data based on an “Institutional Network” theoretical frame of references. The methodological approach used in the research is of a qualitative nature.

The research result shows that the societal sector institutions, like country culture, religion, political system, legal system, government, and family/clan, have direct and indirect impact on the lender‐borrower network relationship, especially in the case of financing rural‐based small and cottage industries by interest‐free banks.

The ideas of an interest‐free banking system and its financing towards rural‐based small and cottage industries. The research is useful both to financing organizations based on interest free principles and also to small and cottage industry owners in developing as well as developed nations, where this specific financing system is working.