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This study aims to determine the factors that influence the decisions of Muslims in Indonesia, the world’s largest Muslim country and recently acknowledged as the world’s most generous country (CAF, 2017), to donate money through mosques.

This study uses the extended theory of planned behaviour to determine the above-mentioned factors. Primary data were obtained via a survey that generated 235 responses from respondents in Depok City, Indonesia. The primary data were analysed using descriptive statistics and structural equation modelling.

The findings suggest that stronger religious beliefs, a greater trust in mosques, ease of making donations, the influence of significant others and good past experiences of donating to mosques influence donations to mosques in Depok. Thus, most of the hypotheses tested are accepted. However, the relationships between attitude and intention and moral norms and intention are found to be insignificant, which the authors presume to be related to the collective culture of Muslims in Indonesia.

The managements of mosques need to build, maintain and increase the trust of their congregations in the institution. They also need to improve the services they provide to their congregations and endorse charitable activities through influential persons such as ulama and celebrities. Together with the other stakeholders, such as the government and Muslim communities, they should also improve access to donate and increase the impacts of the donations.

This study offers fresh and current insights into voluntary giving behaviour to a specific religious institution/channel in the world’s largest Muslim country, which has also recently been acknowledged as the world’s most generous country.

The purpose of this study is to analyze the relationship between spiritual leadership, quality of work life (QWL), ethical behavior, and its implication to organizational citizenship behavior (OCB).

The study design is the quantitative method as an explanatory research with the purpose to explain the phenomena or pattern of correlation between the concepts (Solimun et al., 2017). Focus on this study is the employees in three private hospitals managed by foundations or religious-based institutions as research areas, namely (1) Adventist Hospital; (2) Pancaran Kasih Hospital; (3) Siti Maryam Hospital, Manado, Indonesia. The population in this study was all the employees, and the sample size is 150 respondents (using Slovin’s Formula), by simple random sampling. The analytical method used to test the hypothesis of the research was structural equation modeling (SEM) covariance based called partial least square (PLS).

The spiritual leadership has the direct effect QWL. The spiritual leadership has the direct effect on ethical behavior. The spiritual leadership does not have the direct effect on OCB. QWL has the direct effect on OCB. The ethical behavior has the direct effect on OCB. The spiritual leadership has the indirect effect on OCB, with QWL and ethical behavior as mediation variables.

This is one of few research studies comprehensively investigating the relationship between spiritual leadership (as exogenous variable), with QWL and ethical behavior (as intervening variable) and OCB (as endogenous variable). Based on the views and opinions of some of the mentioned writers, we assume that spiritual leadership has a relationship with OCB mediated by QWL or ethical behavior.

This paper aims to examine the role of two mediating variables in the relationship between spiritual leadership with organizational citizenship behavior (OCB). The two mediating variables used in the study were organization-based self-esteem (OBSE) and workplace spirituality as followers’ intrinsic motivation and self-concept factors. Furthermore, the research also examined the role of perceived organizational support as moderating variable on the relationship between spiritual leadership and workplace spirituality.

A survey was conducted using questionnaires via a face-to-face method. The five-point Likert scale was used to assess the variables and to measure the items. The tool of analysis used was partial least square. The sample consisted of 234 respondents encompassing teachers and educational staffs of an Islamic based education institution in Indonesia.

The results supported five out of the eight proposed hypotheses. It was apparent that there was a partial mediating role of the OBSE as followers’ motivational concept on the relationship between spiritual leadership and organization citizenship behavior.

The dearth of literature on the adoption of spiritual leadership in Islamic schools makes the depth of discussion on the study framework somewhat limited.

The insight provided by this study into understanding and link between spiritual leadership and OCB among Muslim education practitioners. While a large body of leadership research has adopted a variation of leadership theories, the results shifted the focus of attention to the adoption of spiritual leadership as an essential determinant of discretionary behavior in a religious-based institution.

Islamic schools are in dire need of teachers with discretionary behavior. Spiritual leadership proved to have a significant relationship with organizational based self-esteem and OCB. It promotes the intrinsic well-being of the follower by creating a vision where people can achieve their higher purposes of life and contributing to society by performing services to others, and by giving people a feeling of being appreciated.

The study extends scholarly understanding on the role of spiritual leadership, which is a relatively new and growing area of interest for academics and practitioners, in shaping teachers and academic staffs’ OCBs regarding both theory and practice.

Despite the abundant research on social movements, there is sparse scholarly investigation of the link between community settings and how they contribute to persistent protest participation. This paper illuminates the cultural and social mechanisms within a religious retirement community that engender members’ sustained commitment to a ten-year long peace protest. A shared religious-based collective identity also deepens activists’ commitment to this cause. This study draws on semi-structured interviews with 14 peace protesters who reside in this community at two points in time: 2010 and 2013.

The purpose of this paper is to offer a theoretical framework for the analysis of the eventual implications of Greek Orthodoxy for business and entrepreneurial activities in general.

The paper examines the basic concepts, tenets and principles – in particular, those being of interest to business and entrepreneurship – of a specific religious worldview, Greek Orthodoxy. It then applies these religious norms to value‐based entrepreneurial pursuits and assesses their potential impact on entrepreneurial motivation and action. Particular emphasis is given to the societal relevance of this comprehensive worldview. In this respect, it is argued that Greek Orthodoxy's binding principles should also be examined in their relationship with ethno‐religious communities underlying the formation of entrepreneurial networks beneficial to economic prosperity and overall welfare.

The paper conceptualises the potential benefits derived from a specific religious worldview, as well as its capacity to enrich entrepreneurial discourses. While these benefits are primarily situated at the individual level (at least to the degree to which religious beliefs can inform decisions), there is a rationale in viewing religious truth claims as constituent of ethno‐religious identities of both local and immigrant communities. Propositions exemplifying the behaviour of entrepreneurs who draw from such important ethic and religious resources are also offered. Limitations of the present study, as well as areas of prospective research, are equally taken into consideration.

The paper attempts to offer a tentative framework epitomising the significance of Greek Orthodoxy for the world of business and entrepreneurship. It further provides the theoretical foundations of future empirical research on religious‐based entrepreneurial attitudes in the wider context of Eastern Orthodoxy.

The purpose of this paper is to explore the place of religion in civil society and how that relates to the problem of social order.

An exploratory comparative case study was conducted of flood relief in Mumbai with the relief following the Katrina disaster in the summer of 2005, using a qualitative content analysis of regional media documents.

A more fluid and less clearly defined division between religion and government in the USA was found that created opportunities by which a much larger response by religious institutions occurred. Religiously‐based disaster relief in the US case is conducted more through groups and networks, while in the Indian case, religious‐based relief takes place more through values and norms. These conditions led to more immediate social order following the floods in Mumbai but less intensive cooperation and coordination that was not tied to religious institutions. After Katrina in the US case, coordination and cooperation were less immediate but of higher intensity and explicitly tied to religious institutions.

This research offers new categories for understanding the role of religion in civil society by focusing on disaster relief in a comparative manner, proposing a framework based on qualitative and exploratory research for pursuing more deductive and explanatory quantitative analyses in the future.

Finally, instead of assuming religion as either a source of conflict or a source of social order, dependent on the nature of a given religious group, this paper shows the additional complexity and variation in social order that is dependent on the relationship between religion and state and the social context in a given time and place.

The purpose of this paper is to investigate the effects of creator credibility and backer endorsement on the levels of donation to crowdfunding campaigns in a focal muslim community and to determine the success factors of projects in developing and developed countries.

This research adopts a quantitative approach, utilizing 223 crowdfunding projects from LaunchGood to examine the expected connections. The crowdfunding projects in the distinctive data set (Ramadan) are similar, permitting exploration of the role of creator credibility and backer endorsement in a unique context of religious-based crowdfunding activity.

Creators’ credibility and backers’ endorsements are decisive factors in crowdfunding success. Results from an additional test related to location (developing and developed countries) suggest that creators’ credibility is more important than backers’ endorsements, especially in developing countries.

The projects used in the data set are homogenous and take place in a specific context. The limited number of available observations influences the testing function and capacity of the models and variables. Further, the investigation is related to a specific community, so might not be applicable to all communities.

Potential supporters from the community are vital for the success of crowdfunding projects. This study informs campaign efforts in a religious community by stressing the importance of creators’ credibility and backers’ endorsements. The study also sheds light on factors that affect crowdfunding success in developing and developed countries.

This study helps to explain successful crowdfunding practices in donation-based crowdfunding projects within a religious community context. Results improve scholars’ ability to comprehend individuals’ supporting behavior, providing empirical evidence of creators’ credibility and backers’ endorsement on project success. The study also addresses the determinants of crowdfunding success in developing and developed countries.

In light of the research‐practice gap in youth leadership development, the purpose of this paper is to examine the effectiveness of youth leadership development in Australia, on the basis of a multidimensional and holistic framework of servant leadership.

In total, three separate studies were conducted to achieve the above purpose, namely 33 interviews with student leaders; ten interviews with secondary college teachers and principals, as well as youth leadership facilitators; and 97 survey responses from recent secondary college graduates.

There exists a significant gap between the perceptions of the students and those of the teachers/facilitators on what is being taught and what is required in youth leadership development programs. The study reveals that students have little exposure to ethics training throughout their leadership programs. The application of a holistic framework of servant leadership in youth leadership development programme is recommended and discussed.

A framework in which to develop holistic leadership concepts, characteristics and competencies within students was developed from the findings. This framework can be used as the basis for teaching and developing young leaders in particular, as well as in more general leadership programs.

This paper looks at the relationship between judgments of ethical behavior and organizational promotion prospects. The purpose of this study is to examine if an independent dimension of ethical performance should be recognized. When managers and others in organizations compare candidates for promotion or other organization rewards, what role is played by information about the candidates’ previous ethical behavior? Are all prior ethical transgressions perceived in the same light or do some types carry more weight for organizational rewards? And, how do organizational values effect these evaluations?

A questionnaire was developed which asked respondents to rank a set of six candidates for a promotion. All candidates were said to be qualified for the promotion, but each was described differently in terms of past ethical transgressions. While information about a candidate’s prior ethical behavior is expected to be impactful for promotion consideration in the general population as well as among members of religious-oriented businesses, types of ethical transgressions may be weighted differently by the two groups. The survey was administered to a sample of 204 employees of business organizations at all levels obtained through a survey research firm, as well as a sample of 52 employees of organizations in the Christian publishing industry. Nonparametric statistics were used to analyze the results. A comparison was made between the respondents sourced through the research firm, seen as representing the general population, and those from the Christian-oriented group.

Ethical transgressions were weighted differently by each group. And some transgressions were deemed more unethical than others. Overall, our work suggests that ethical transgressions can matter with regard to promotability. Differences between the groups of respondents from the general population and the group representing Christian-based firms are discussed.

This paper focused on the selection for promotion of six candidates, ranked by two groups. As expected, the ethical transgressions were weighted differently by each group. And some transgressions were deemed more unethical than others. Overall, this work suggests that ethical transgressions can matter with regard to promotability. This research contributes to practical implications within organizations.

Only a few studies have looked directly at the relationship between judgments of ethical behavior and organizational promotion prospects. These have focused on ethical leaders rather than rank and file employees. In a study of ethical leadership and promotability, Rubin et al. (2010) found that managers rated high on ethical leadership by their subordinates are more likely to be viewed by senior managers as eventually promotable to senior leadership than those who were not – although they were no more likely to receive a promotion in the near term.

Resource constraints in the Canadian publicly funded healthcare system have created a need for more volunteer leaders to effectively manage other volunteers. Self-concept theory has been conceptualized and applied within a volunteer context, and the views of healthcare stakeholders, such as volunteers, volunteer leaders, and supervisors, triangulated to form an understanding of the attitudes and behaviors of volunteer leaders. We propose that leaders are differentiated from others by how they view their roles in the organization and their ability to make a difference in these roles. This interpretation can be informed by self-concept theory because each individual's notion of self-concept influences how employees see themselves, how they react to experiences, and how they allow these experiences to shape their motivation. A small case study profiles a volunteer leader self-concept that includes a proactive, learning-oriented attitude, capitalizing on significant prior work experience to fulfill a sense of obligation to the institution and its patients, and demands a high level of respect from paid employees.