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This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

The present study investigates the relationship between servant and authoritarian leadership, and leaders’ third-party conflict behaviors in followers’ conflicts, thereby contributing to integrating knowledge on leadership styles and leaders’ third-party conflict behaviors. This study aims to investigate leadership and conflict management in a context hardly studied: local religious communities or convents within a female religious organization.

The authors collected quantitative survey data from 453 religious sisters, measuring their perception of leaders’ behaviors. These religious sisters live in local religious communities within a Catholic Women Religious Institute based in Nigeria (West Africa) and in other countries across the globe.

Results show that servant leadership relates positively to leaders’ third-party problem-solving behavior and negatively to leaders’ avoiding and forcing. Moreover, authoritarian leadership relates positively to leaders’ third-party avoiding and forcing behaviors.

This study expands theory development and practices on leadership and leaders’ third-party conflict behaviors. The authors associate servant and authoritarian leadership with leaders’ third-party conflict behaviors: avoiding, forcing and problem-solving, in followers’ conflicts. The authors offer practical recommendations for religious leaders on servant leadership and leaders’ third-party conflict behaviors.

The aim of this publication is to list the catalogues of the Department of Manuscripts which are in regular use. Catalogues which have been superseded by later publications are not normally included, since whatever their historical or bibliographical interest they are no longer everyday working tools. To save space in cross‐reference, the catalogues, etc., here listed have been numbered serially in Clarendon type, thus: 31. This numeration has no other significance.

There is growing evidence of a worldwide shortage of persons willing to apply for vacant principal positions in schools. Reports a study about why more persons are not applying for principal positions in Catholic schools in New South Wales, Australia. An analysis of the career aspirations of those eligible and likely to apply at some stage for a principal position revealed a high level of “unwilling” respondents. Ranks and discusses ten factors identified from a study of their perceptions of issues that would discourage or encourage them to apply. The most significant negative factor is the impact on family and personal life. Others include gender issues and the nature of the selection and interview process. The significant positive factor is that principals have the opportunity to make a difference in the lives of others. Reflections on the findings include addressing the changing nature of school culture, the implications for the principalship and the need to develop a culture of leadership in schools.

In this section I consider different models of nationhood, the diffusion of new multicultural models, and barriers to the spread of new models rooted in nations' pasts and the current fears of immigrants from the Middle East.

Most economists are reluctant to discuss values in their papers and books, and some have recently argued that it is generally unnecessary as well as undesirable to do so (Stigler and Becker, 1977, p. 76). But most are noticeably more willing to discuss different types of economic systems which, it is argued here, originally developed out of different beliefs concerning the proper ends of human activity and/or different ideas on what effectively motivates human action. And, while comparative enconomic systems textbooks are now often written from a positive, value‐free, point of analysis (i.e., an efficiency criterion and Pareto‐optimality or some other valuing procedure is accepted, at least implicitly, so that results of different policies and institutional arrangements may be evaluated), the more important observation for this article is that when economists begin discussing “isms” they often introduce simultaneously concepts of freedom, equity (justice), equality, security, etc. This phenomenon seems to hold true for the very conservative (e.g., Friedman and Hayek), the very liberal (e.g., Heilbroner and Lekachman) and even that much overworked comparison group, mainstream textbook authors (e.g., McConnell and Baumol and Blinder).

The paper explores the process of construction of the “accountable self”, particularly as this process engages with the spirituality of the self. This study examines the “space of accountability” within which the accountable self constructs itself as such and investigates how different accounts of the self are drawn upon in the making of this space, both defining and transcending it.

The paper relies upon archival material concerning accounting and accountability practices about the project for building the altar of St. Ignatius in the Church of Gesù, Rome, Italy (1691–1706). This study examines calculative and narrative accounts about the project from the perspective of the superintendent, who was the sole person accountable for the building works.

Whereas calculative accounts enabled the self to account for actions within the specific space of accountability of the project, narrative accounts opened up this space, providing for a testimony of actions and a gift of accountability towards future indefinite others. This process was prompted by the spirituality of the self and the narcissistic gratification of fulfilling this spirituality.

The paper adds to the literature on the accountable self and to theological perspectives into accountability. This study suggests exploring how different accounts of the self engage with each other through testimony, gift, narcissism and spirituality in the construction of the accountable self, providing for a “transcendent” space of accountability. This research also adds to studies on narrative accounts by showing that they are drawn upon alongside calculative accounts in the construction of the transcendent, accountable self.

Our thematic analysis of the academic literature on Canadian Muslim Youth aims to identify and describe the factors which contribute to the construction of identity among Muslim youth in Canada and make some research and policy recommendations to address this issue. In this review, we responded to the following questions: What is the current research evidence for Canadian Muslim Youth identity construction? What are the major themes included in the identified publications?

What does it mean to be a Muslim youth in Canada and how do Canadian Muslim youth negotiate and construct their identities in a globally polarized world? Using Arksey and O'Malley's framework (2005), a scoping review of empirical studies published between 2000 and 2021 was conducted to explore the diverse contexts that intersect in the creation of Canadian Muslim youth identity.

A thematic analysis of the literature identified five key themes: religiosity, racism and discrimination, parental influence, citizenship and gender that intersect in multiple ways to contribute to the construction of diverse and complex Muslim youth identities. The scoping review highlights a gap in community-based research and the need for a broader range of theoretical perspectives on Muslim youth identity construction, as well as culturally appropriate policies and social work practice models for positive youth development.

In contemporary Canadian culture, Muslim youth must negotiate and create their own exclusive identity, which justifies the context of what it means to be Canadian and Muslim at the same time. As highlighted in the literature, a number of tensions within the Canadian policy, between the policy and the Muslim tradition and within the Muslim community itself pose challenges in the identity development among Muslim youth. Therefore, It is critical for social work practitioners, researchers and policymakers to consider above mentioned socio-political and religious dimensions while designing, implementing and evaluating youth programs for Muslim communities.