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The purpose of this study is to examine the changing political orientation of Air Tiris, Kampar, Riau community towards Islamic political parties in general elections; to analyze the factors that influenced the political orientation of Air Tiris community in general elections; and to realize the political rights of the society including Air Tiris community.

The subject in this study is the political orientation of the Air Tiris community in the 1999, 2004, 2009 and 2014 general elections with a period of research from 2009 to 2016. This qualitative research method consists of sources, data collection, informants, data collection techniques, data analysis and processing and writing systematics.

The results of the research indicate that there are three dominant factors affecting the change in the political orientation of the Air Tiris community towards Islamic political parties characterized by the deterioration of vote acquisition for Islamic political parties in Air Tiris village in 1999, 2004, 2009 and 2014 general elections. The weakening of the link between religious identity and voting behaviour, as well as the weakening of political movement. The identification or loyalty of the santri community towards Islamic parties has faded.

The originality of this research lies in the analysis of the political orientation of Air Tiris, Kampar, Riau community, in general, elections towards Islamic political parties. Traditionally, this community has more political orientation on religious/Islamic political parties but such orientation experiences developments and changes that lead to non-Islamic parties. This research contains new information about the analysis of the political orientation of Air Tiris, Kampar, Riau community in the general election of Islamic political parties.

Purpose – This study aimed to explore what the Islamic boarding school does to protect their students from radicalism, violence, and fundamentalism.

Approach – For this research, both a qualitative approach and a phenomenological method were used to get the accurate results.

Findings – The study was conducted from April 2016 to December 2016. The Islamic Boarding School of Jabal Nur was taken up as a case for this study. The school has a lot of strategies to protect its students from radicalism, violence, and fundamentalism ideology. Those ideologies might damage their health mental and behavior. This research found that the strategies are: (1) applying the curriculum of the study according to the Ministry of Religious Affairs (Kementerian Agama); (2) religious education based on the salafi method (al kitab alasfar) which contains the deradicalization concept, and by this method, the students were trained to be a obedient; (3) foster care system or parenting done for 24 hours. The tutor was responsible for paying attention to their development, listening to their complaints, taking care of their mental and physical health, and guiding them at all times; and (4) the student (santri) was occupied by various extracurricular activities, such as Arabic caligraphy learning, language department center, sport activities, etc. Prevention efforts should also be based on the agreement between the students and their teacher. With these efforts, this study concludes that the radical ideology potential for santri (student) will not occur.

Originality/Value – The study of radicalism becomes an important discussion today, given the rise of terrorist threats in almost all countries.

This study aims to discuss the model of community-based cooperation between pesantren businesses, using case study approach toward an Indonesian pesantren community.

The data in this research are gathered through through in-depth interviews with Hebitren managements and forum group discussion with the stakeholders of the Hebitren, which includes Hebitren managements themselves, Bank Indonesia and several related ministries.

The results show that pesantren business cooperations in Indonesia is related in Sustainable Development Goals (SDGs). This cooperation model is expected to be able to contribute in the effort to accomplish SDGs, which include: no poverty (SDGs 1), quality education (SDGs 4) and partnership for the goals (SDGs 17).

The models of pesantren business cooperation are not comprehensive because of the various characteristics of pesantren and its model business. Moreover, Hebitren is one of national forum for business pesantren. So, that the results are possibly applicable.

This research highlights the importance of pesantren’s business unit cooperation management by improving the quality of human resources and business’s infrastructures. This study is a new research model that comprehensively discusses the pesantren community as a form of economic and business development.

To the best of the authors’ knowledge, this paper is the first model of inter-pesantren business unit network in a pesantren business community comprehensively.

The purpose of this paper is to study the criteria of qualified ustadz and how the salaf boarding school leader (kyai) manages the ustadz in order for them to become qualified ustadz.

This study uses a qualitative research approach. Data were collected by in-depth interview techniques with kyai and mentor as primary source of data, while participants and alumni as secondary ones. The correctness of data from kyai and mentor then were cross-checked against data from participants and alumni.

This paper gives the following findings: the qualified ustadz is ustadz who has competencies of personal religious, professional religious, social religious, and life skills; while efforts undertaken by kyai are planning, organizing, implementation and evaluation.

The paper contributes to the Islamic educational institution in development management model for ustadz that has some stages, namely: need analysis, planning design, implementation and development evaluation. The proposed model can be used as a reference for leader of traditional Islamic education around the world in order to improve the quality of ustadz.

Purpose – This chapter explores how discourses of obesity as addiction are taken up by weight loss surgery patients and medical and scientific professionals.

Methodology/approach – Based on 14 semistructured interviews, I discuss the ways in which bariatric patients partially account for their presurgical bodies and contemporary struggles with weight loss and regain by referencing food addiction. This work is part of a larger project involving 35 interviews and participant-observation work and therefore these results should thus be considered preliminary.

Findings – I argue that bariatric patients and bariatric professionals portray weight loss surgery as an extraordinary tool that allows the “out of control” to become controllable. However, bariatric patients also emphasize the hard work that is entailed in both losing weight and maintaining a weight loss even after surgery.

Social implications – I suggest that this portrayal, in addition to being an accurate assessment of the potential for regain following weight loss surgery, is a technology of stigma management.

Originality/value – This work contributes to the sociology of the body and medical sociology literatures by illustrating that, within a neoliberal and anti-fat social context, highlighting the hard work involved in weight loss and weight maintenance allows bariatric patients to demonstrate proper subjectivity and thereby reclaim “proper selves” as they work toward a “proper bodies.”

This paper explores the reasons for the sometimes seemingly irrational and dysfunctional organisational behaviour within the NHS. It seeks to provide possible answers to the persistent historical problem of intimidating and negative behaviour between staff, and the sometimes inadequate organisational responses. The aim is to develop a model to explain and increase understanding of such behaviour in the NHS.

This paper is conceptual in nature based upon a systematic literature review. The concepts of organisational silence, normalised organisational corruption, and protection of image, provide some possible answers for these dysfunctional responses, as does the theory of selective moral disengagement.

The NHS exhibits too high a level of collective ego defences and protection of its image and self-esteem, which distorts its ability to address problems and to learn. Organisations and the individuals within them can hide and retreat from reality and exhibit denial; there is a resistance to voice and to “knowing”. The persistence and tolerance of negative behaviour is a corruption and is not healthy or desirable. Organisations need to embrace the identity of a listening and learning organisation; a “wise” organisation. The “Elephant in the room” of persistent negative behaviour has to be acknowledged; the silence must be broken. There is a need for cultures of “respect”, exhibiting “intelligent kindness”.

A model has been developed to increase understanding of dysfunctional organisational behaviour in the NHS primarily for leaders/managers of health services, health service regulators and health researchers/academics. Research, with ethical approval, is currently being undertaken to test and develop the conceptual model to further reflect the complexities of the NHS culture.

This paper aims to investigate the motivations behind Muslim consumers’ boycotting of foreign products. The act of boycotting foreign products has become increasingly common among Muslim consumers. Products from different countries-of-origin are their boycott targets.

The study adopted semi-structured in-depth interviews and focus-group discussions for data collection. A total of 36 Indonesian subjects participated in the study, representing the “university student” and “non-university student” samples. Leximancer, a qualitative analytical tool, was used to identify important motivations for boycotting behaviour among Muslim consumers.

Contrary to previous findings, this study found that Muslim consumers do not boycott solely for religious reasons. For example, most participants reported they boycotted Chinese products because they would like to protect their local products, along with the religious-based motivation of rejecting uncertainty about the halal certification of the products. Thus, the motivations identified from this study were not related exclusively to religion.

The present study offers new insights into the religious and secular motivations of Muslim consumers’ boycotts. Foreign products should adopt localised strategies such as repeatedly reminding consumers of the true halal nature of their products and their contribution to the local people.

This study contributes to the recognition of new insights into Muslim motivation to boycott product. The results develop important concepts surrounding the issue of boycotting foreign products. A concept map has been produced to offer a more comprehensive picture of Muslim’s boycotting behaviour.

The purpose of this study is to find what kind of leadership is suitable for developing a business in an Islamic boarding school.

This study used a qualitative research method by conducting in-depth interviews with 16 informants.

This study resulted in three critical factors leadership qualities, entrepreneurial qualities and Muslim qualities. The unique combination of these essential elements must be in the soul of a business leader in a boarding school in carrying out its business activities to meet school operational costs while developing it into a sustainable business.

This research is limited to being conducted in Indonesia’s most densely populated areas, namely, West Java Province, which also has the highest number of Islamic boarding schools. Not all Islamic boarding schools have business units because their operational needs have been met either by tuition fees or outside assistance.

These findings are expected to be a guideline for other Islamic boarding schools to find out how business leadership in Islamic boarding schools should be in carrying out their activities so that their business not only survives but also develops and competes with other companies.

This study presents a combination of theories of entrepreneurship, leadership and Muslim qualities obtained from the literature review and empirical data from the results of in-depth interviews.

The purpose of this paper is to explore, find and formulate a mechanism and strategy in social process in Dayah, which can be developed to be a model of new social process applied in public school.

The main objective of this research was to examine the strategy and mechanism of social reproduction in Dayah. The strategy and mechanism of social reproduction in public schools were also observed for comparison. The public schools were high school or vocational high school equivalent to the class in Dayah Mudi Mesra. The selected high schools as the object of comparison were SMAN 1 Samalanga and SMAN 2 Tanjungan, Samalanga. The selected public schools were public schools with similar sociological and psychological background and culture with Dayah Samalanga. This study is a social study using a qualitative approach with phenomenological design. The method used is the case study method; case studies are used as a comprehensive explanation related to the various aspects of a person, group, organization, program, or community situation that is studied, attempted and explored as deeply as possible.

Dayah with Islamic culture promises an effective social movement in Acehnese society. Dayah potential power was on the agents or social actor as the initiators of the idea of the creation of a network of social movements among Dayahs in Aceh. The stages of the creation of a social movement until movement crystallization can be modelled by utilizing their expert elite agents that are owned by Dayah in Aceh which is the intellectual elites and clerical elites. In addition, Dayah is a form of Acehnese local wisdom in education and religion that enables social movements to walk more naturally, democratically and educationally. Dayah ability related to Islamic culture as a broader social movement even has been tested at the level of the state and the nation of Indonesia. It is indicated by the creation of democratic process in Indonesia, which is activated by a community of Islam with democratic values as religion doctrine. As social movements, religious communities are able to construct perceptions, thoughts and attitudes in the lower class in response to the post-Suharto democratic change. Collins mentioned that social movements, which are derived from Islamic organizations, are able to show their presence at the local and national level.

The sociological wisdom is its unique social process. Based on preliminary studies, social processes in Dayah are closely related to the cosmopolitan value of Islam. This cosmopolitan value appears in the social order in the Dayah subculture, which appears to be more open to the role of the individual in society as an agent who can achieve a new social class. In this case, Dayah education can be a counter attack against negative social reproduction trends in general education.

This paper seeks to describe the experiences of people visiting elderly relatives in hospital, detailing the lack of care and negligent attitudes of nursing staff with regards to providing appropriate food and drink to the elderly patients.

This paper analyses responses from 94 concerned readers, who empathised with an article published in the Daily Mail detailing negligent, unprofessional and uncaring practice in an elderly relative's hospital care. They each wrote to A Dignified Revolution (ADR) and provided their own examples of either being a patient in hospital or witnessing their loved one's distress. This paper addresses one of the most common areas of concern: the management of hydration and nutrition.

The vast majority of the criticisms in the e‐mail correspondence that was received by ADR was directed towards severe deficits in nursing practice. The experiences that were shared demonstrated not only a contravention of the nurse's code of practice (Nursing and Midwifery Council), but also an abuse of older people's human rights. They also demonstrated not only the severe harm that could be caused to vulnerable older people and the trauma caused to relatives but also carers. Many respondents were dismayed at the complete lack of nursing assessments and the inconsistencies in the documentation about their relatives' care, including food and fluid charts, which was so fundamental to their care needs.

Older vulnerable people in National Health Service (NHS) hospitals are being deprived of the fundamental right to eat and drink, a right whereby the lack of nutrition and hydration causes not only untold suffering, but can cause death. To deprive a person of food and fluid is tantamount to abuse, and to be able to eat and drink is a basic human right. However, perhaps the challenge is greater than this with regard to older people. Perhaps, a significant cultural change in attitudes and behaviour towards older people by the NHS, if not the wider society, is required in the first instance.