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An emerging line of research examining the role of numerological superstition in the capital market shows that it has significant impact on investor behavior (Bhattacharya, Kuo, Lin, & Zhao, 2018; Hirshleifer, Jian, & Zhang 2018). However, to the authors’ best knowledge, there is a dearth of evidence on whether numerological superstition affects corporate behavior. This study fills this void by examining the association between investors’ numerological superstition and earnings management using Chinese data.

Chinese culture views 6 and 8 as lucky numbers. Using Chinese publicly traded firms, the authors examine the relation between investors’ numerological superstition and corporate financial reporting behavior.

The results suggest that firms reporting lucky earnings-per-share (EPS) numbers ending with 6 or 8 are more likely to engage in earnings management. These firms also raise more capital through seasoned equity offerings in the following year; however, they do not have more capital investments. Instead, their controlling shareholders siphon a significant amount of capital through related party transactions. Overall, the findings suggest that managers collude with controlling shareholders to manage earnings by exploiting the superstitious beliefs of minority shareholders.

To the authors’ best knowledge, there is a dearth of evidence on whether numerological superstition affects corporate behavior. This study fills this void by examining the association between investors’ numerological superstition and earnings management using Chinese data.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.

Adam Smith sees religion both as having a useful and a dangerous role. People create gods to explain what they do not understand and appease their desire of justice when human justice is perceived to fail. These are socially useful functions of religion. But when religion is used as a political tool and is used for state capture purposes, then it becomes a dangerous and destructive force in society.

Witchcraft in Honduras is an unprotected marginalized woman’s efforts to gain social, economic, and political power through an informal economy by utilizing the cultural belief in the witches’ supernatural power. The Honduran post-colonial Latin American culture allows for a persistent informal economy, in part, based on the commoditization of witchcraft and exorcism. The case study provides a specific example through ethnographic interviews of this under-researched informal economy driven by fear and economic desperation. Further research and analysis of these poorly understood and rarely recorded modern phenomena and the associated informal economy is needed.

Is liberalism premised on an unrealistically individualist anthropology? In one regularly told story about modernity, the earliest liberals grounded their arguments for political liberty in a picture of human nature that centered on our moral autonomy, perhaps epitomized best in Kantian thought. However, a range of critics have now compellingly argued that such accounts of our agency are descriptively inaccurate, and that normative social projects beginning from such flawed foundations are thus unstable. While this paper accepts this criticism of individualist anthropologies, it proposes that this need not identify a problem with liberalism overall. To make this case, this paper turns to Adam Smith, who grounded his early advocacy of liberalism in an anthropology grounded in natural theology that depicts us as morally interconnected, rather than as autonomous, and as always morally impressionable. As it will explain, Smith presumed an account of character as integrally related to and influenced by the agent’s social context, for both better and worse. Furthermore, he wove his attentiveness to this complex interaction between the agent and their context into both his economic analyses and political proposals. Smith’s social vision thus illustrates how a strong regard for individual liberty is fully compatible with a sophisticated anthropology that recognizes our malleability as moral agents – and even with political proposals that capitalize upon this malleability. Smith’s thought thus offers useful resources for contemporary proponents of liberalism who wish to value the dignity of individuals without basing that valuation in unrealistic abstractions, or ignoring the responsibilities engendered by the fact of our ongoing moral formation by our social contexts.

The primary purpose of this study is to determine if the main character is a shapeshifter and, if so, how does the tale contribute to shapeshifting lore.

The focus of the study is confined to a version of the tale that appears in Jane Yolen's Folktales From Around the World (1986) and on summaries of other versions of shapeshifting tales when needed. Support for the findings is provided by an examination of the observations and rhetorical techniques employed by what appears to be an unreliable narrator and selected knowledge and practices from a variety of academic disciplines.

The research findings neither confirm nor deny that the main character is or is not a shapeshifter.

Instead, the critical reading confirms the traditional characterization of folktales as coming from diverse folk roots and disappearing or changing as they circulate through geographical space and narrative time.

It also implies that the tale has outgrown its practical and social folk roots and now extends far beyond that of traditional shapeshifting or literary folktales.

By bringing to light the racial and gender fears, ignorance and emotional and physical violence that lurk just below the surface of the society from which serpent-woman emerges, the study creates a haunting vision of the embedded biases that lurk just below the surface of many societies.

To this author's knowledge, this is the first study of this tale to appear in publication. The findings need further investigation.

The sale of second-hand goods in the luxury fashion space continues to soar. However, existing literature on this segment is limited and the factors that draw consumers to this space are not well understood. This study aims to fill this gap and proposes a conceptual model demonstrating the linkage between the motivators and barriers toward re-commerce in the luxury fashion space and actual shopping behaviors.

A survey sample of USA second-hand luxury fashion shoppers was collected. Participants were asked questions about various motivators and barriers toward re-commerce, as well as the participants' attitudes and shopping behavior. The results were analyzed using SmartPLS structural equation modeling (SEM).

Economic reasons, originality and self-extension were found to be statistically significant motivators of attitudes toward re-commerce, while status consumption, nostalgia and ecological motivators were not. Superstitious beliefs were also found to be statistically significant motivators toward attitudes of re-commerce. Attitudes were also found to be a significant predictor of shopping behavior as measured by dollars spent and shopping frequency.

This study is among the first to propose a conceptual model depicting the relationship between motivators and barriers to actual shopping behavior in the second-hand luxury fashion space. Many of the motivators and barriers examined in this study are novel and have not been considered in prior research. Superstitious beliefs in particular have not been studied in the context of re-commerce.

This chapter explores the role of indigenous knowledge system (IKS) in the development of informal entrepreneurial models in Africa. This was undertaken through a discussion of the production processes and the marketing platforms used in producing and distributing mpesu (a traditional medicine used for sex enhancement and reproductive healthcare) by Traditional Healthcare Practitioners (THPs) in the Vhembe District of South Africa, and Beitbridge areas of Zimbabwe. The argument is that drawing on Vhavenda IKS-based strategies, entrepreneurs involved in the healthcare product have managed to develop context-appropriate and innovative strategies for marketing mpesu. However, while this model may appear unorthodox, it has helped sustain the appetite and demand for the product. It has also, despite its imperfections, provided economic safety-net for local entrepreneurs.

Artificial Intelligence-based smart farming technologies have brought impressive changes in farming. This paper aims at exploring the farmers’ intention to adopt smart farming technologies (SFT). Also, the authors intend to know how far the belief of farmers on land as God influences their decision to adopt SFT.

The data were gathered from 500 farmers chosen purposively. A well-crafted survey instrument was employed to amass data from farmers for measuring their adoption of SFT. As the authors sought to measure the farmers’ behavioural intention (BI) towards the adoption of SFT, the technology acceptance model developed by Davis (1989) came in handy, including perceived usefulness (PU), perceived ease of use (PEU) and BI. The authors have adopted this model as it was considered a superior model. The items on the attitude of confidence (AC) were adapted from Adrian et al. (2005). Survey instruments of Thompson and Higgins (1991) and Compeau and Higgins (1995) were also referred to finalize the statements relating to attitude towards use. Moreover, the authors developed items relating to the perceived belief of land as God based on frequent interaction with the farmers.

The study results divulged that attitude to use (AU) is directly influenced by the rural farmers’ PU, PEU and AC. Similarly, this investigation has observed behaviour intention directly influenced by the AU of farmers. It is observed that AU was the most influential variable, which ultimately influenced the BI to use SFT.

This study has an important limitation in the form of representing only the culture, belief and value system of farmers in India.

The outcome of this study will facilitate the policymakers to draw suitable policy measures keeping the sensitivities of the farmers in mind in their technology adoption drive. The agricultural officers can encourage farmers to take logical decisions by supplying adequate information in a time-bound manner. Marketers can make suitable adjustments in their sales and promotion activities that focus on farmers.

The belief of farmers on land as God has a small yet unmissable influence on farmers’ AU and BI in their technology adoption decision. Based on the above evidence, the authors recommend that marketers fine-tune their product design, product packaging and promotional activities keeping the belief and sensitivities of farmers at the core of their marketing campaign.

This article provides original insights by demonstrating the positive influence of PU, PEU and AC on technology adoption by farmers. This research is the first of a kind linking the belief of farmers on land as God with smart farming technology adoption in farming.