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After the electoral victory in 2018, the newly formed Pakistan Tehreek-e-Insaf (PTI) government presented its National Education Policy Framework, chalking out its priorities of bringing more than 22 million out-of-school children to schools, improving educational quality, and introducing a uniform education system in the country. However, the government’s grand ambitions, transpired quickly, only to produce a draft of a new unified curriculum in 2020. This chapter investigates the newly formulated Single National Curriculum (SNC) in Pakistan by using the lens of Critical Cultural Political Economy of Education (CCPEE). To understand the endogenous and exogenous factors shaping the SNC, the chapter argues that securitization and neoliberalization are the significant factors informing the development and the production of the new curriculum.

This study investigates the observed resurgence in religious beliefs seen across many societies during the COVID-19 pandemic. Using the economic theory of religious clubs, the author models religious participation during the pandemic as a mechanism for alleviating the financial distress associated with the health distress from the pandemic.

Using data from the COVID-19 National Longitudinal Phone Survey (NLPS) in Nigeria, the author investigates the economic motivation for religious intensity during the COVID-19 pandemic. To address endogeneity concerns, the author exploits geographic variables of temperature and longitudes as sources of COVID-19 risk.

Overall, health distress stimulates religious intensity. Consistent with the economic theory of religious clubs, adverse health shocks stimulate financial distress, and the effect is stronger among religious participants. Similarly, people see God and not the government as a source of protection against COVID-19.

The study’s model sees religious organizations as public goods providers, especially when governments and markets are inefficient.

The study’s recommendations support an expanded role for religious networks in healthcare delivery and more public funding to attenuate the post-pandemic resurgence of social violence in economically distressed regions.

Despite the research interest in the COVID-19 pandemic, the long-term implications, many of which relate to social behavior adjustments that cause individuals to identify more closely with their social group, need greater understanding. Suppose religious intensity is linked to economic distress. In that case, this is a major source of worry for countries whose economies are subject to higher fluctuations and where the governments and markets are inefficiently organized. These regions may be more susceptible to a resurgence in religious fundamentalism associated with the economic shocks from the pandemic. Consequently, these regions would require more public funding to attenuate the potential for costly activities like organized violence, suicide attacks and terrorist activities in the aftermath of the pandemic.

Prompted by the observation of the increase in religious identity through religious intensity during the pandemic, the author contributes by developing theoretically-based hypotheses that are incentive-compatible to provide a rational justification for the observation. The author empirically validates the hypothesis by taking advantage of the COVID-19 National Survey in Nigeria by specifically using survey rounds 4 and 7 which have more comprehensive religious items included.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-11-2022-0719

This paper aims to conceptually extend the religious aspect of consumption beyond the intrinsic motivation, i.e. religiosity, to a broader consideration of its social and cultural surroundings by highlighting the concept of “religiocentrism”.

The paper is conceptual and qualitative. It explores the concept of religiocentrism in several disciplines, including theology, politics, sociology, marketing and consumption.

The paper introduces the concept of religiocentrism in understanding religious consumption and marketing among consumers within a religious context. This paper further discusses the origin of the term religiocentrism; religiocentrism as looking beyond the intrinsic motivation, i.e. religiosity, religiocentrism from the social identity theory; past research on religiocentrism in theology, politics, sociology, education, marketing and consumption, as well as suggesting potential future research in religiocentrism within marketing and consumption studies.

The lack of research relating to religiocentrism in marketing makes the depth of the discussion rather limited. This paper, however, does not discuss the term religiocentrism from the theology roots but focuses more on the marketing and consumption aspects of religiocentrism.

Several research papers exist within the different disciplines about religiocentrism. However, to the best of the authors’ knowledge, it can be argued that this paper is one of its kind to highlight the concept of “religiocentrism” in consumption and marketing that considers the social and cultural surroundings.

The authors' study aims to examine to what extent managerial religiosity does influence human resource (HR) managers' attitudes towards women as managers (ATWM), and whether such posi(nega)tive attitudes can facilitate or impede the adoption of supportive HR practices (SHRP).

This study empirically examines a theoretical model by employing partial least squares-based structural equation modelling (PLS-SEM) using quantitative survey data from 182 HR managers in Bangladesh.

The authors' findings reveal that individual religiosity may adversely affect HR managers' attitudes towards recognising women as managers, and such stereotyped attitudes, in turn, may attenuate the adoption of supportive HR practices in organisations operating particularly in highly religious socio-culture environments.

The findings of the authors based on self-report, cross-sectional survey data collected from HR managers/equivalent working in the Bangladeshi organisations may unlikely to predict the ATWM held by the top leaders in organisations and other employees in similar socio-cultural settings.

The authors' findings suggest that religiosity cannot be ignored in management development and recruitment processes for HR managers, particularly in a society characterised by relatively weaker formal institutions and people with a higher degree of religiosity.

To the best of the authors' knowledge, this study is the first attempt explicating how top management's religiosity interacts with the attitudes towards the acceptance of women as managers and how such attitudes can influence the adoption of supportive HR practices.

In this critical decade and century of climate chaos, ecocide and interconnected crises, a public policy approach is needed based on the primacy of compassionate action and ecological regeneration. Ecological regeneration focuses on the health of the Earth's planetary systems of water, soil, air, minerals, microbes, plants, insects and animals. Compassionate action is concerned with relieving the suffering and enhancing the happiness of the entire human population, present and future. An integral process is needed that brings these two priority concerns into the creation of new individual mindsets and behaviours and collective cultures and policies. The innovative leadership methods needed to realize these changes include mindfulness taught by Thich Nhat Hanh, group facilitation as formulated by the Institute of Cultural Affairs in its Technology of Participation (ToP), social artistry as developed by Jean Houston and four-quadrant thinking, planning and acting as expounded by Ken Wilber in his Integral Quadrants.

In this chapter, we will first identify some of the dimensions of humanity's systemic suffering. Next, we will review how the principles and practices of engaged Buddhism and compassionate action might help relieve that suffering. Then, we will explore some of the visions, obstacles, strategies and actions of compassionate policies that can help relieve systemic suffering.

Past research has established a relationship between the perceptions of fairness in the division of household labor and relationship satisfaction. Varying according to gender and time, this relationship has been found with differing outcomes, including relationship satisfaction, relationship happiness, divorce, and sexual frequency. Although this relationship has been well studied, little research has focused on how this relationship is moderated by relationship status. According to the Second Demographic Transition Theory (SDT), as societies become more “modern,” cohabitation will become more prevalent, eventually becoming socially and culturally equivalent to marriage. As such, it is vital to ask how cohabitation and marriage differ, or if they differ at all. Therefore, this gap is explored by asking, “How do perceptions of the division of household labor affect married and cohabitating heterosexual couples’ relationship happiness and chance of separation?” In order to answer this question, the National Survey of Families and Households (Wave III) is analyzed, with outcomes focusing on relationship happiness and chance of separation. Results indicate that when married and cohabitating individuals experience similar levels of happiness with their partner’s housework, they also experience similar levels of relationship happiness and chance of separation, with relationship status not affecting the impact happiness with partner’s housework has on these relationship outcomes. This suggests that cohabitation and marriage may continue to become more similar overall.

We revisit the problem of redesigning the Master in Business Administration (MBA) program, curriculum, and pedagogy, focusing on understanding and seeking to tame its “wicked problems,” as an intrinsic part and challenge of the MBA program venture, and to render it more realistic and relevant to address major problems and their consequences. We briefly review the theory of wicked problems and methods of dealing with their consequences from multiple perspectives. Most characterization of problems classifies them as simple (problems that have known formulations and solutions), complex (where formulations are known but not their resolutions), unstructured problems (where formulations are unknown, but solutions are estimated), and “wicked” (where both problem formulations and their resolutions are unknown but eventually partially tamable). Uncertainty, unpredictability, randomness, and ambiguity increase from simple to complex to unstructured to wicked problems. A redesigned MBA program should therefore address them effectively through the four semesters in two years. Most of these problems are real and affect life and economies, and hence, business schools cannot but incorporate them into their critical, ethical, and moral thinking.