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In January 2016, Georgia Tech launched a campus-wide academic initiative (“Center for Serve-Learn-Sustain”) aimed at preparing undergraduate students in all majors to use their disciplinary knowledge and skills to contribute to the major societal challenge of creating sustainable communities. The initiative calls for faculty members from all six Georgia Tech colleges to develop courses and co-curricular opportunities that will help students learn about sustainability and community engagement and hone their skills by engaging in real-world projects with nonprofit, community, government, and business partners. Affiliated courses address various aspects of the Center’s sustainable communities framework, which presents sustainability as an integrated system connecting environment, economy, and society. This chapter reports on one engineering instructor’s ongoing efforts that bring sustainability into the engineering classroom through sociotechnical project-based learning. This cornerstone design course is one of more than 100 Center-affiliated courses currently offered; the full set of Center-affiliated courses enrolls over 5,000 students per year across all six colleges. The sustainability activities introduced in the freshman design course pertain particularly to the Center’s vision that all graduates of the institute, a majority of whom will graduate with engineering degrees, are able to contribute to the creation of sustainable communities and to understand the impact of their professional practice on the communities in which they work. A situated knowledge and learning pedagogical theory is used in the Center-affiliated course, where concept, activity, and context are involved in student learning to produce useable robust knowledge. The sociotechnical project-based teaching model with contextualized design problems is used to engage students throughout the course by utilizing computer-aided-design problems that incorporate sustainability within both individual and team projects. In this chapter, the authors present the pedagogical approaches to learning, strategies, and challenges for implementation and assessment of intervention activities, and data analyses of both student reflection data and pre- and post-survey data.

In this ever changing world, managing our ecosystem and creating a sustainable future seems to be one of the biggest challenges facing humanity. This challenge is further enhanced by ignorance or apathy of people toward the concept of sustainability. In most cases, students who are our future generation are left without any insight, commitment or even understanding their role and responsibility toward creating any meaningful beliefs and actions related to sustainability. Sustainability education is becoming crucial, mainly for young generation so that they have an understanding of concepts such as economic prosperity, resource equity, energy uses, and environmental health and concerns. While educating them on sustainability begins in institutions of education, it is important that sustainability education is well entrenched in the curriculum and everyday practice of their lives. This chapter introduces the volume series on sustainability where authors from different parts of the world narrate their own experience of imbibing sustainability into their curriculum and teaching sustainability to students.

Despite the intense social media (SoMe) campaigns promoting organ donation, the direct impact on registration and transplantation rates remains unclear among Sunni Muslims who constitute a significant portion of Muslim population. Given the observed tendency to avoid engaging with SoMe content focused on organ donation promotion, this study aims to comprehend the reasons for reluctance among Sunni Muslims.

A qualitative approach comprising focus group and individual interviews was conducted among community manager of SoMe campaigns interested in promoting organ donation, Sunni Muslims subscribed on those SoMe platforms and certain members of the medical staff involved in transplant operations.

The results indicate that reluctance toward SoMe campaigns about organ donation is justified because of the creation of irrelevant content that does not align with the sociocultural characteristics of the majority Sunni Muslims who are the intended audience. Additional discussions are required concerning religious beliefs, the culture of altruism and the credibility of SoMe appeals.

This research could serve as a foundation upon which social organizations and associations, focused on public health promotion through SoMe, can build specific content designs tailored for Sunni Muslims.

The distinctive aspect of this research is founded upon the diverse perspectives of various stakeholders, which have the potential to impact the registration of Muslim users on SoMe as organ donors.

Ahmet Kuru, in his book, suggests that the explanation for the lack of social and political development in the modern world can be traced back to a historical ‘state-ulama alliance’ from the 11th-century Saljuq empire or earlier. From the perspective of an historian, however, this dating displays some empirical problems. It is certain that the state eventually did gain the upper hand over the Muslim intellectuals, at least in the centre of the Ottoman empire. But the process to that point was different. In this comment, a different explanation is proposed that points instead to two crucial factors: the loss of a homogeneous Muslim state with the fall of the caliphate, and the rise of a unified Muslim world, an umma, through the independence, not subservience, of the class of scholars in the mediaeval period of Islam. Thus, a model is proposed that focuses on two turning points: the replacement of the effective caliphate with a fractious system of sultanates in the mid-tenth century, coinciding with the solidification of Islamic thought in a more strictly regulated form both in theology, law and in Sufism. The second moment is ca. 1500, when the period of political fragmentation comes to an end with the Ottoman state unifying the Middle East, flanked by Morocco and Iran, while challenges to the religious orthodoxy begin to grow at the margins. Such a model thus sees the ulama as actors for change as well as for orthodoxy throughout Muslim history, responding to changing developments in social and political contexts.

The purpose of the study is to explore contributions made in Islamic economics methodology, particularly in the use of mathematical models used to build Islamic economic theories.

The methodology adopted is a survey by means of literature review.

Overuse of mathematical models in economics has it apparent weakness in simplifying complex realities and use of impracticable assumptions. But, that notwithstanding, they have a role to play in the development of Islamic economics. Empirical analysis in Islamic economics has weaknesses, including the very fact that moral phenomenon in Islamic economics is difficult to quantify, but its contribution, just like mathematics, is needed to develop the field. Islamic economics adopt mathematical models that do not cause obstacles in achieving the aim of Islamic economics, which is Falah. Where it is harmful, it is discarded. Islamic economics has yet to have a universally accepted research methodology; instead, numerous methodologies are used today. The poor use of mathematics in Islamic economics by new researchers, among other factors, may be due to young researchers’ poor background in mathematics.

The paper is unique in looking at the topic of Islamic economic methodology from the angle of application of mathematical models.

Purpose: In this paper, we focus on the mythic nature of the anonymous Bitcoin creator, Satoshi Nakamoto. Drawing on ideas from Foucault and Barthes on authorship, we analyze the notion of the absence of the author and how that sustains the brand. Design/methodology/approach: Based on interview data, participant observation, archival data, and a netnography, we examine the discourses that emerge in the wake of multiple Satoshi Nakamoto exposés that serve as both stabilizing and destabilizing forces in the Bitcoin ecosystem. Findings: We analyze the different interpretations of Satoshi Nakamoto through his own text and how his readers interpret him. We identify how consumers employ motifs of myth and religiosity in trying to find meaning in Satoshi’s disappearance. His absence allows for multiple interpretations of how the Bitcoin brand is viewed and adopted by a diverse community of enthusiasts.

Implications: Our findings provide a richer understanding of how, in a period of celebrity brands, Satoshi Nakamoto’s anti-celebrity stance helps sustain the Bitcoin ecosystem.

Originality/value: Our analysis examines the nature of anonymity in our hyper-celebrity culture and the mystique of the anonymous creator that fuels modern-day myths for brands without owners.

Humanity is maturing slowly and is soaked in blood, passing through his age of childhood and adolescence. He is now going through the last stages of his adolescence – producing, distributing, and trying to manage weapons of mass destruction; grabbing all he can for his selfish interests while millions starve in other lands and in our own neighborhood; holding also tightly to his ancestor's dogmas, superstitions, and divisive ideals of race, nationalism, and religion. Such mindset has recently manifested itself in huge scandals in the Catholic Church, and previously in Protestant denominations, and embezzlements in billions by the likes of Enron, Worldcom, and Arthur Anderson, and ultimately by the fundamentalist ideologies manifested in the likes of Osama Bin Laden and the Al‐Quaida organization. The democratic systems, while hanging on to old ideas, have necessitated what George Orwell foresaw as the need for “double‐speak” and “correct‐think” to be able to keep the illusion of democracy and at the same time control the passions of the masses. Wars, in the meantime, have continued, have brought devastation to the world and have claimed the lives of some 200 million people in the twentieth century alone. Man is at the brink. The question of business ethics cannot be addressed in a vacuum if he has lost a bigger truth – his humanity. One must either learn to grow up quickly or perhaps, perish.

The purpose of this paper is to describe the effects of religiosity on attitude and personal orientation toward luxury brands and on purchase and repurchase intentions. Determining the effects of religiosity on the consumers’ behavior toward luxury has proved to be a crucial matter. As far as the authors know, academic research on this topic is almost non-existent. This is an exploratory study at the level of the direct effects of religiosity. Following a literature review, a model was constructed to represent the various interrelationships between the variables investigated in this research.

A quantitative study was conducted among 227 individuals having varying levels of religiosity. The authors verified, before, that those interviewed have purchased a luxury brand.

The findings show that religiosity does not hinder the consumption of luxury brands. Indeed, the authors detected a positive relationship between attitude and personal orientation toward luxury brands and the level of religiosity. The effect of religiosity on attitude and personal orientation is stronger for persons having higher incomes. Moreover, this effect is slight more marked among women.

Just as for all other research work, it is important to identify the limitations of this study. The authors need only to acknowledge its exploratory nature for these relationships to be identified as preliminary ones and as the first elements of proof rather than as a conclusive demonstration. This research suffers from certain other limitations, especially concerning its convenience sampling and the fact that it covered only a limited geographical area, namely, the capital, Tunis, and its adjacent suburbs.

This research has shown that whatever the level of religiosity, its effect is stronger among persons having a high income. Therefore, Muslims, whatever their religiosity, can be a target for marketers and luxury brand.

Islam is not against luxury brand but against ostentation.

It is the first research, as the authors know, that study the relationship between religiosity and consumer luxury behavior, especially among Muslims.