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Existing public–private partnership (PPP) literature that explicitly adopts neo-institutional theory, tends to elucidate the impact of isomorphic pressures and organizational fields and structuration on PPP projects. This paper advances this literature by presenting the institutional work and micro-level dynamics through which actors initiate and implement a new form of project delivery. The authors show how actors enact responses to institutional structuration in the expansion and transformation of an airport from a public entity into a PPP in Saudi Arabia.

The authors use a single case study design that offers an empirically rich and thick description of events such as the dynamic processes, practices and types of institutional work carried out by actors and organizations to deliver the project under investigation.

Religious symbolic work as social integration triggered system integration work, which expanded the power capabilities of individual actors leading the project. Repair work then followed to alleviate the negative effects of disempowering the agency of actors negatively affected by the PPP model and to streamline the project implementation process.

This research offers several practical implications. For PPPs to operate successfully in contexts similar to the Gulf region, policymakers should provide strong political support and be willing to bear a considerable risk of losses or minimal outcomes during the early phases of experimentation with PPPs. Also, policymakers should not only focus their attention on technical requirements of PPPs but also associate new meanings with the normative and cultural-cognitive elements that are integral to the success of PPP implementation. In order to design strategies for change that are designed to fit the unique cultural and sociopolitical settings of each country, policymakers should empower capable individual actors and provide them with resources and access to power, which will enable them to enforce changes that diverge from institutionalized practices.

This research connected the PPP literature with theoretical frameworks drawn from neo-institutional theory and power. It would be valuable for further research, however, to connect ideas from the PPP literature with other disciplines such as psychology and social entrepreneurship. PPP research examines a recent phenomenon that can potentially be combined with non-traditional streams of research in analyzing projects. Expanding the realm of PPP research beyond traditional theoretical boundaries could potentially yield exciting insights into how the overall institutional and psychological environments surrounding projects affect their initiation and implementation.

The paper contributes new insights regarding the roles of religious symbolic work, allied with social and system integration of power relations in implementing PPP projects. It suggests a theoretical shift from structures and organizational fields – macro- and meso-levels of analysis – to individuals – micro-level – as triggers of new forms of project delivery that break with the status quo.

This paper aims to examine the impact of increasing the intensity of religious cues in financial service advertisements on target and non-target groups.

To test the proposed hypotheses, a 2 (Religion: Muslims versus Non-Muslims) x 3 (Religious identity primes: Low versus Medium versus High) factorial design was used. Both target and non-target groups were randomly exposed to factitious advertisements of an Islamic bank embedded with low, medium and high intensity of religious cues.

The results of this study indicate that within target group the manipulation did result into a more favourable attitudes towards the advertisement (Aad) and attitudes towards the brand (Ab) for the medium intensity advertisement; however, for high intensity advertisement, only Aad was more favourable compared to low intensity advertisement. Relatively strong evidence was found in case of non-target group negative reactions in term of Aad, Ab and purchase intention. The direct comparison between target and non-target groups suggest a general pattern of more positive response from target group as compared to non-target group.

The findings of this study provide an important insight into the effectiveness of identity salience messages in financial service marketing. The study provide empirical evidence that intensifying the rhetoric beyond a certain point will generate negative results from both target and non-target respondents.

The authors integrated the research on symbolism, social identity and target and non-target effects to analyse the attitudinal and behavioural differences between and within target and non-target groups of financial service advertisements with different intensity of religious cues.

There exists a rich sociological literature dealing with secularisation. Such nineteenth‐century sociologists as Weber and Durkheim and twentieth‐century sociologists as Greeley, Bellah, Berger and Wilson have contributed. Berger refers to secularisation as “the process by which sectors of society and culture are removed from the domination of religious institutions and symbols”, while Wilson defines it as “the process whereby religious thinking, practices and institutions lose social significance”. These definitions represent the thrust of academic thinking about secularisation. Generally, social scientists interpret secularisation as the decline of religiosity — a movement from faith to reason. They cite numerous indicators of the change: decline in such areas as church attendance, praying, use of religious rites and rituals, recruitment to the church bureaucracy, church construction. Often they suggest a kind of inevitability relating to urbanisation and industrialisation. The focus of the process involves man becoming less concerned with the spiritual and more concerned with the mundane. Eventually, the spiritual becomes irrelevant; the Age of Enlightenment triumphs over the Age of Faith.

The key research issue addressed in this paper is whether individuals perceive advertisements featuring themes from their own religion more positively, and advertisements featuring religious themes from other religions less positively, than neutral ads. In the process, this paper aims to test whether the in-group bias theory (IGBT) and the polarized appraisal theory (PAT) apply in a religious context.

Respondents in a large Indian University were shown advertisements featuring Hindu and Muslim themes as well as a neutral advertisement in the context of pet adoption. Cognitive and affective response measures were used for evaluation.

Respondents did not evaluate advertisements with their own religion’s symbols any more positively than neutral advertisements but did evaluate advertisements with themes from other religions more negatively than neutral ads. In sum, religious advertisements did not have any positive effect on in-group respondents, but rather worked in antagonizing out-group respondents.

Both IGBT and PAT did not work as predicted when tested on in-group respondents but worked as expected on out-group respondents.

In the Indian market, using religious themes has largely negative consequences in terms of alienating out-group members, with no commensurate advantage on in-group members. Firms are better off not using religious advertising, and this decision would likely have a positive impact on a firm’s bottom line.

Though, the general topic of religious advertising has been much researched, but this paper deals with the role of religious symbols in advertising in the Indian context, which is done for the first time in a multi-religious context. Further, the applicability of IGBT and PAT is also tested for the first time in religious advertisement context.

The paper aims at identifying the underlying factors that differentiate the local people's demographic and socio-economic characteristics, which influence their sense of place (SoP) toward different types of cultural heritage sites in different urban regions.

The paper draws on the sequential explanatory design, using quantitative and qualitative methods, respectively, to investigate the research themes in-depth. A total of 201, 207 and 228 questionnaires were collected on religious, non-religious/memorial and historic commercial buildings, respectively, at two different quarters in Historic Cairo, followed by 20 semi-structured interviews with a representative sample of local people in each quarter.

The authors found an apparent similarity in the significant characteristics that influence the local people's SoP levels toward the different historic buildings at the same quarter and a notable variation between both quarters. Also, many factors determine the local people's influential characteristics on their SoP toward the different cultural heritage sites (e.g. the sites’ distance from the person's residence/workplace, economic value, people's awareness about its history, type of activities and targeted gender, feeling of stability and regions' characteristics)

Identifying these underlying factors and priority local groups can assist policymakers in ensuring a sustainable management/conservation of the different cultural heritage sites.

The paper demonstrates the causality of a significant correlation between local people's characteristics and their SoP levels toward the different types of historic buildings, apart from their religious symbolism or historical value, using the sequential explanatory design.

Accounting research has mirrored the annual report in its eclecticism. There remain, however, notable gaps in the research profile, including theological perspectives and the analysis of visual images. The contribution of this present study is twofold: to advance a general philosophical reading of sacred vestiges within financial reporting, and to add to the interpretation of visual images within financial reporting. The examination takes as its primary guide the philosopher and religious historian, Mircea Eliade, and also draws on the work of C.G. Jung. The paper first suggests that archaic traces of a sacred concept of cyclical and repeatable time may be perceived in the periodic preparation of financial statements and associated ritual. It is further contended that the visual space of financial reporting may bear traces of archaic religious attitudes; specific images are analysed and illuminated by religious and cultural associations with ascension.

This study aims to explore how consumers gain identity from consumption of religious symbols in a Muslim, collectivist cultural context.

The authors interviewed 63 consumers, recruited by means of a purposive sampling technique. The interviews focused on exploration of Islamic services and religious symbols which were later categorized as high and low religious symbols and services.

The results reveal a typology of religious symbols and Islamic religious services as perceived by Muslim informants. They recalled Mosque for prayer, Hijab for promotion of Islamic education and Khana Kaaba for performance of Hajj and Umrah services. Furthermore, the spiritual and emotional connections via consumption of Islamic acts as services are explored.

The marketing managers need to understand and realize the importance of these classifications. A symbol which is perceived as non-religious must be avoided while branding various services. Furthermore, efforts are needed to advocate performance of religious activities in addition to consumption of various service brands. This can really add value to the lives of Muslim consumers – a realization that can emotionally connect consumers with service brands. However, religion is of paramount importance while designing, offering and promoting services.

The study of services marketing based on consumption of religious symbols and services in a Muslim context are unique to this study. The typology of low and high religious services and symbols is also significant contribution of this study.

State-oriented models of collective action are too narrow to encompass expressive movements that challenge religious authority structures. These limitations are evident as I explore the tactics of the Plowshares movement. Inspired by the Catholic Left, Plowshares activists have distinguished themselves from other peace groups by their controversial methods of nonviolent sabotage. I argue that the tactical choices of this movement defy state-centered theories that assume political instrumentality, tactical neutrality, and rational calculation of costs and benefits. The Plowshares case reveals that expressive groups and religious movements may not select their methods solely on the basis of efficacy. Rather, tactical choice and innovation are influenced by the opponent’s source of power as well as activists’ beliefs, values, and moral commitments. I also call for greater attention to the effects of tactics on the movement itself, moving beyond an exclusive focus on outcomes. Particularly when controversial methods of action are employed, tactical consequences may include ideological refinement and unanticipated cultural developments that can pose further challenges.

The process of elaboration of the symbolic universe leads to important insights into the role of symbols in understanding human reasoning. Symbols become explanatory axes of universal global realities. Myths were constructed on these explanatory paths forming a superstructure of all belief systems with paraconsistent logic for the symbolism and a symbolic syntax. Myths and symbols are to be found in all cultures. Some of the most powerful and influential ones occur in popular culture since these often have the greatest immediate social impact.

Semiotic and logical development of the symbols is in mythical systems. The dissolution of the myth and the degradation of the myth's symbols constitute a long-drawn-out process in modern Western society and wherever s influence reaches. Myth is a story that may contain symbolic elements, but compared to the symbols or images of the exceptional, myth is characterized by a “story.”

Starting from a minimal definition to define myths and propose the following definition: Myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times, and myths have various forms and functions, perhaps some more clearly defined with a signifier than others, and different approaches can be combined for a better understanding of the myths. Dispensing with such simplistic assertions, and starting from a minimal definition to define myth, myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times.

Any symbol F originates in a unit that has two aspects and functions when the unit is restored. Thus, the symbol is rather “for something” than “of something” and the symbolic objects express the objects' correspondence in one unit or hendiadys. One semantic characteristic of symbols is “recognition”. The symbol F reveals a reality by means of the homogenous association of the signifier and significance in the symbol's constitution; although reality is separate, there is a homogeneous relation between the symbolizing and symbolized in symbolization.