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This paper aims to explore the ways in which religious tourism in India fosters religious tolerance.

The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels – intra-religion and inter-religion – using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Sharif. These sites exhibit a range of combinations, sectarian traditions within Hindu and their interactions with others, including Muslims and foreigners.

Each of the sites provides different sets of opportunities for the “others” to get exposed to religious and cultural aspects. It is found that tolerance within the Hindu sects and with non-Hindus from other religious faiths is a function of their engagement with cultural performances and participation in the religious tourism economy in a pilgrimage site.

On a broader level, this paper argues that conceptualising tolerance within a social and cultural sphere helps in a better understanding of tolerance and identifying areas within religious tourism where it can be promoted. A conscious effort to promote tolerance through religious tourism will add value to religious tourism and help it thrive.

The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society.

The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle.

The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim.

Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

Labor market studies show that job applicants are naturally inclined to embellish or omit information on their resumes, to gain advantage over other applicants. Religiosity can reveal much about an individual's sense of right and wrong and it has importance as a social force with a foundational role in ethical development. The study’s objective is to clarify the relationship between personal religiosity and the intentional deceitful presentation of information on resumes, as well as the judgment of situations with ethical content.

The study is comprised of Jewish adult participants that submitted a resume in search of a job in the past 30 weeks in Israel. The questionnaire included questions regarding resume fraud, tolerance towards unethical and illegal behaviors and demographic and occupational questions.

The authors' results indicate that religious status may be a predictor of resume deception. Religious applicants reported more rigorous moral ethics, manifested by less tolerant attitudes toward unethical and illegal behaviors in comparison to seculars, which in turn, were associated with decreased tendency to deceive on resumes.

For many countries, and especially emerging markets, the Covid pandemic negatively affected the economy and creating sufficient employment may be a challenge. A better understanding of the personal factors associated with problematic job searching behaviors is relevant.

Despite the recognized importance of religion as a social force with a foundational role in ethical development, there is a lack of research on the impact of religiosity on ethical decisions in the labor market. The authors propose explanations for the results based on the theory of planned behavior and perceptions of normative beliefs.

The purpose of this paper is to analyse the effects of socio-demographic factors on ethnic tolerance (ET) and religious tolerance (RT) as well as the participation of the local community in peacebuilding in post-ethnic violent conflicts in a multi-cultural society.

This research was conducted in the rural areas of Indonesia, on the basis of an empirical study that was performed in Lampung, a province at the southern tip of Sumatra. Data were collected through a survey of 500 respondents from five districts susceptible to ethnic conflicts. From each district, two villages that experienced ethnic conflicts were chosen and from each village, 50 respondents were randomly selected. To strengthen the explanation of quantitative data, in-depth interviews were also conducted with another 50 residents, five informants from each of ten villages. Informants comprised community leaders or traditional leaders, local police officers, local military officers and district government officials.

First, the degree of tolerance is not specifically concentrated in the socio-demographic characteristics. Second, ET affects RT. Third, local community participation in peacebuilding in post-ethnic violent conflicts is not influenced by the socio-demographic characteristics but is influenced by ET and RT. The socio-cultural approach is the main strategy for peacebuilding in post-ethnic (and religious) conflicts in multi-cultural societies. The weakness of inter-ethnic relations soon improves in the post-peace period through the reconstruction of social and cultural factors to strengthen social cohesion and social capital at the local community level by involving various stakeholders

This paper is a valuable source of information regarding current research on the role of local communities in strengthening and building peace in post-ethnic violent conflicts in multi-cultural societies.

Approaching anti-essentialism from the perspective of multiculturalism this article reexamines the value of tolerance in dealing with inter-cultural conflicts and in facilitation of multicultural discourses. It asserts that tolerance can be a potentially useful practice in specific local contexts, but it is not an ideal in itself. The article questions the role of public administration in building tolerance for cultural diversity and argues that providing visible forms of public recognition of cultural practices could be one possible role for government agencies.

Colleges and universities in the United States are common sites of social movement activism, yet we know little about the conditions under which campus-based movements are likely to meet with success or failure. In this study, I develop the concept of educational opportunity structures, and I highlight several dimensions of colleges and universities' educational opportunity structures – specifically, schools' statuses as public or private, secular or religious, highly or lowly ranked, and more or less wealthy – that can affect the outcomes of campus-based movements. Analyzing a religious freedom movement at Vanderbilt University, which mobilized from 2010 to 2012 to demand the ability of religious student organizations to discriminate on the basis of sexual orientation and religious belief, I argue that Vanderbilt's status as a private, secular, elite, and wealthy university ensured that conservative Christian activism at that school was highly unlikely to succeed. The findings hold important theoretical implications for the burgeoning literature on student activism.

This research aims to examine the buffering effect of a firm's religious association on customer reactions to a service failure.

Two scenario-driven studies containing religious and non-religious reasons for a store closing were conducted.

The results from Study 1 suggest that a religious affiliation safeguards against negative reactions to failures related to store policies (see Hoffman et al., 2003). Customers are more likely to forgive transgressing firms when service failures are associated with religion, regardless of attitudes toward the religious group. A follow up study supports the first, even when no specific religion was identified in the scenario, the service failure involved a firm that closed weekly, and a non-student sample was used.

While the results provide support for the buffering effects of a religious affiliation against a particular type of service failure – temporary service interruptions due to the observance of religious holidays and celebrations, future research should test the robustness of this effect on technology failures and rude treatment by employees.

This paper is the first, to the authors' knowledge, to test the effect of a firm's religious affiliation on customer perceptions of frontline service encounters in general and service failures in particular.

The purpose of this paper is to present a new conceptualization of sustainability. The authors adopt a macromarketing perspective based on Islamic traditions while delving into divine attributes (Asmaa’ Allah-ul-Husna) as an extension to the foundational principle of God-consciousness that lies at the heart of Islamic theology and jurisprudence.

This approach relies on identifying and extending the conceptual overlaps between the literature domains of sustainability, Islamic macromarketing and Islamic theology.

Through adopting an Islamic lens, the authors identify that relating to divinity empowers the Muslim faithful to mediate between the transient and transcendent, and to make judgments according to the attributes of their creator Allah (the Abrahamic monotheistic God).

The paper adopts a conceptual approach that expands the concept of sustainability from an Islamic perspective to take on a holistic systems approach.

By making these links, the implications are fivefold: the imperative to strive for sustainable activities has greater resonance; the remit of sustainability is wider; the time horizon for accountability is extended; greater risk-tasking is encouraged; and, finally, sustainability is embedded and diffused throughout business activities – as opposed to being an upstream strategic objective.

The merge in conceptualization between sustainability and Islamic macromarketing can prove relevant to scholars delving into the new realm of Islamic macromarketing, as well as to both Muslim and non-Muslim communities in their quest for sustainable development.

The paper is original in identifying an unprecedented perspective on sustainability, namely, “Islamic-macromarketing sustainability”, which warrants further future research related to the different stakeholders involved in the Islamic macromarketing system.

This essay argues that the teachings and ethos of Jesus are needed in public administration to address a potentially fatal weakness in modern industrial republics. The latter are increasingly prone to domestic tyranny and international imperialism, because the values that once constrained them, and which once were thought to be self-evident, have been traced to Christian doctrines discredited by science. The first half of the essay chronicles the failure of the West either to live well without these values, or to find an alternative foundation for them. The second half of the essay shows that this dilemma can be overcome by differentiating the teachings of Jesus from the doctrines of Christianity