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This study aims to investigate consumer decision-making styles (CDMS) in the context of street food. In addition to the original CDMS constructs, two additional constructs, namely food safety risks and environmental risks, were included based on relevant literature. Furthermore, the study explores the moderating role of social media celebrities (SMCs) in bridging the intention-behaviour gap in street food consumption behaviour.

The data were collected through an online survey, with 300 participants providing useable responses. Partial least squares (PLS) analysis was employed to analyse the data.

The findings indicate that out of the eight identified CDMS, six styles, specifically recreational (hedonistic shopping consciousness), price consciousness, novelty-seeking, impulsiveness, confusion due to over-choice and brand loyalty, significantly influence consumers' intention to consume street foods. Additionally, the results support the moderating role of SMCs. This suggests that the presence and influence of SMCs play a significant role in shaping consumers' intention and behaviours towards street food consumption.

This study contributes significantly to the literature by adding two additional constructs, namely safety risks and environmental risks in CDMS. Moreover, this study fulfils the intention-behaviour gap in street food literature by exploring the moderation effect of SMCs.

This study aims to investigate the intricate relationships between a community energy system, water resources and biodiversity conservation, with a specific focus on augmenting community energy resilience in Bondo. The primary objective is to gain an in-depth understanding of how community members perceive and experience the challenges related to balancing the often-conflicting demands of energy, water and biodiversity conservation within this context.

The research uses a qualitative approach to unravel the multifaceted dynamics of community energy systems, water resources and biodiversity conservation in Bondo. Data were collected through focus groups and direct observations, enabling a nuanced exploration of community perspectives and lived experiences. The subsequent analysis of this qualitative data follows established thematic analysis procedures.

The study's findings shed light on the formidable barriers that impede rural communities in Malawi from accessing electricity effectively. Even in communities fortunate enough to have electricity connections, the lack of knowledge regarding productive electricity use results in community energy systems operating at significantly reduced load factors. Furthermore, the intricate challenge of managing a biodiversity hotspot persists, exacerbated by the densely populated peripheral communities' continued reliance on forest, land and water resources. These activities, in turn, contribute to ecosystem degradation.

In a context where government-led management of forest reserves and game reserves has not yielded the expected results due to a multitude of factors, there arises a compelling need for innovative approaches. One such innovation involves fostering partnerships between the government and experienced trusts as lead organisations, providing a fresh perspective on addressing the complex interplay between community energy systems, water resources and biodiversity conservation. This novel approach opens doors to explore alternative pathways for achieving the delicate balance between human energy needs and the preservation of vital ecosystems.

The Waorani are an Amazonian indigenous nationality with a population of 4,000. They inhabit three provinces of Ecuador: Pastaza, Napo and Orellana, and their ancestral lands contain a wealth of natural resources, which attracts the onslaught of the processes of extractivism. Significant social and economic asymmetries have also arisen in the decades since first contact. It is in this context that the Waorani Women's Association was created in 2005. Its main purpose is to end deforestation and illegal hunting of species in Waorani territory by promoting initiatives such as the cultivation of organic cocoa and handicrafts to improve the economy of families and to diminish the reliance on the preponderant economic system of use and abuse of non-renewable resources. This chapter analyzes how the spirituality of the Waorani nationality, manifested by the women who work in cocoa farms and chambira palm crafts, combine syncretism and ancestral knowledge in their daily work. It also analyzes the change of spiritual identity from the first contact with the Summer Language Institute missionaries, and subsequent evangelical, Catholic, Jehovah's Witnesses and the Church of Latter-day Saints missions to their lands.

The purpose of this paper is to explore the problem of land degradation as a category of environmental terrorism, which has been increasing along with the rise of open pit mining and oil palm plantation activities.

This study uses a doctrinal approach that aims to find the best solution to address the problem of land degradation and environmental terrorism activities in Indonesia through a comparative legal study conducted with the handling of similar cases in Malaysia, which has almost the same character as Indonesia.

This paper finds that both Indonesia and Malaysia have enacted laws and regulations to address environmental concerns. However, it turns out that relying only on law enforcement is not an optimal solution. Addressing the problem of land degradation would also require the implementation of sustainable development practices, public awareness and cooperative dialogue.

This paper provides a new approach to answer the inclusion of environmental degradation as environmental terrorism, which should also be considered a crime against humanity.

China–Pakistan Economic Corridor (CPEC) is a framework of regional connectivity in which employees have to work in a cross-cultural environment. This study has extended the leader-member exchange theory by investigating the mediating role of employee commitment (EC) between the relationship of leader-member exchange (LMX) and employee's work-related behaviors.

PLS-SEM technique was used to test the model by utilizing a multi-wave/two-source data collected from employees and their supervisors (n = 500) working in different energy projects of CPEC.

According to the results/findings, LMX has a significant positive impact on employee commitment, employee performance (EP) and open-minded discussions, but insignificant impact on innovative work behaviour (IWB). Mediating role of employee commitment was significant between the relationship of LMX with EP and open-minded discussions, but insignificant with the IWB.

The study contributes empirical evidence to understanding the leader-member exchange relationship among Chinese managers and Pakistani workers. It also contributes to the LMX theory literature by investigating the effect of LMX on followers' outcomes (employee performance, IWB, open-minded discussions) through employee commitment.

To understand the experiences, expectations and suggestions of digital nomads towards intangible cultural heritage in the places they travel.

The qualitative research method was used and the research design is a phenomenological design. Multiple qualitative research design steps were followed in obtaining the research data. In this context, online interviews were conducted with a semi-structured interview form developed by the researchers, and the social media accounts of digital nomads were monitored. The sample consists of nine digital nomads who were interviewed online and five digital nomads whose videos and comments shared on social media were monitored. The inductive thematic analysis method was used to analyse the data.

It was found that digital nomads experience intangible cultural heritage elements, especially religious rituals and food culture, and actively participate in activities and rituals related to these elements as well as sharing them on their social media accounts. It was also concluded that the participants expected to work towards the protection of intangible cultural heritage elements through a number of activities such as awareness-raising and education, and that it is difficult to experience cultural heritage in societies that are not foreign-friendly.

The data were obtained from volunteer participants consisting of digital nomads and digital nomads who shared their experiences on social media. It is suggested that traditional food and religious rituals as intangible cultural heritage should be promoted and transferred by sharing the experiences these digital nomads on digital platforms.

Religious rituals and food cultures are prominent in the ICH experiences of digital nomads. Digital nomads who stay longer in their destination than tourists can play an intermediary role in promoting and transmitting this heritage. The social media and other digital platforms enable digital nomads to share their experiences of cultural heritage and create a global dialogue and understanding through these experiences.

The experiences and expectations of digital nomads towards ICH require a reassessment of traditional approaches to the preservation and transmission of cultural heritage. By experiencing different cultural heritages and sharing these experiences through digital platforms, digital nomads contribute to the reinterpretation and reproduction of cultural heritage. This process reveals that cultural heritage is not limited to a particular community or geography, but is rather a global phenomenon, and therefore needs to be addressed from a global perspective.

It is one of the pioneering studies on the experiences of digital nomads towards intangible cultural heritage.

Practitioners and management researchers have chorused the salvific tendencies of spiritual intelligence. Whilst the emergence of spirituality and its derivatives in the workplace is widely acclaimed, the conflict that exists between spiritual ideals and the capitalist ethos of modern organisations raises questions about dark manifestations. This incongruence necessitates the consideration of the misuse of spiritual intelligence.

This paper adopts conceptual lens and theoretical arguments to interrogate the assumption of absolute constructiveness that is accorded spiritual intelligence in its framing and discusses the potential of a dark side.

The dark side of spiritual intelligence is its deployment to achieve self-serving purposes, to harm, rather than to help others. More practitioners and management researchers must acknowledge that spiritual intelligence and workplace spirituality may have dark manifestations and incorporate this reality in the assessment of organisations and the individuals within them.

This exploratory article joins the sparse extant literature on the dark side of spiritual intelligence and workplace spirituality. It contributes to the literature by offering critical insights into spiritual intelligence and the need to integrate the potential for misuse in the existing models.

The purpose of this study is to explore how the personal traits of the informal entrepreneurs influence their formalization decisions.

This study adopted a qualitative approach using a multicase design in which 28 informal entrepreneurs situated in Kampala district, Uganda, were engaged. An interview guide, recorders and note books were used in data collection.

The results indicate that the traits of informal and semiformal entrepreneurs are distinct. Informal entrepreneurs have been noted to be more courageous and resilient, while their semiformal counterparts have greater passion for their businesses. It is thus observed that the formalization prospects are higher for the semiformal entrepreneurs than for their informal counterparts. Entrepreneurs that would be willing to formalize their businesses are discouraged by distance, technology and the cost of involving middlemen. Whereas the resilient entrepreneurs are noted to work through these challenges, the passive ones in both the informal and semiformal categories will not formalize their businesses by giving such excuses.

This study contributes to the extant literature on informal entrepreneurship by providing initial empirical evidence on how the personal traits of the entrepreneurs influence their formalization decisions specifically.