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This paper aims to examine GCC companies' use of visual images to interplay modernity and globalism with tradition, Islam and local culture. The analysis aims to bring attention to the way that businesses in the GCC use visual images to engage with or influence debates in their societies concerning the tension between modernity, globalisation and traditional values in the Arab‐Islamic world.

The analysis is critical and discursive and based on a close reading of the visual images reported in the 2005 annual reports of companies listed on GCC stock markets.

The analysis suggests that GCC companies on many occasions used visual images to depict and represent the possibility of a successful profitable, modern and global business that is also sympathetic to tradition and operates within the framework of Islamic principles.

While visual images are increasingly used in companies' annual reports they have been largely ignored in accounting research. Furthermore, when this research manifests, it has been concerned with investigating Anglo‐American and Western contexts. This paper instead emphasises the significance of researching the use of visual images in a variety of contexts and locations. It critically and contextually explores the use of visual images in a largely unexplored, non‐Western and a significantly Islamic context.

This chapter addresses authentic leadership at the intersection of tradition and modernity with a focus on insider-outsider dynamics. The authors develop a typology of insider-outsider perception of authentic leadership and four leadership types – detached leadership, integrative leadership, entrenched leadership and atomised leadership – to provide a conceptual tool that advances authentic leadership research and leadership-building strategies. Investigating the intersection of tradition and modernity, Lines and Turcan illustrate that authenticity and legitimacy are tightly coupled. Leaders need to develop insider legitimacy by alignment with contextual norms, traditions and customs. Lines and Turcan encourage future research to explore the question: Is leadership more about establishing contextual legitimacy or establishing authenticity?

The purpose of this article is to examine the shifting roles of Bhutanese women in employment and family as they navigate tensions between tradition and modernity.

To achieve greater understanding of the experiences of the women in this research, a theoretical framework dubbed a “matrix of entanglements” is developed and tested through the analysis of qualitative interview data from 38 Bhutanese working women. In doing so the ways in which these women reconcile competing demands on their personal resources are assessed.

It is found that the women are experiencing entanglements as they negotiate western endogenous modernity, an emerging “Bhutanese modernity”, and traditional social, cultural, economic and political patterns.

While this research is limited to a single nation, it demonstrates the potential usefulness of applying a “matrix of entanglements” as an analytical tool. In conducting the analysis, questions are raised about genuine development as opposed to new globalized circumstances that seem to serve the purposes of powerful economic and political groups inside and outside Bhutan rather than broader society.

The analysis has illuminated the extent to which the Bhutanese “mid‐way” economic/cultural policy goals may be compromized by global influences beyond the control of state actors.

This paper presents a new way of conceptualizing the problems confronted by working women in developing nations as they try to reconcile the competing demands of tradition and modernity.

This chapter shifts contemporary debates on Eurocentrism from its focus on European social theory to an analysis of its moorings in non-Atlantic sociological traditions and especially those within ex-colonial countries. It discusses the sociological/anthropological visions of two first generation sociologists/anthropologists from India, G. S. Ghurye (1893–1983) and D. P. Mukerji (1894–1961), within Orientalist-Eurocentric positions and explores how these are reinvented in the work of contemporary sociologist T. N. Madan (1933–). It suggests that colonial processes and its institutions together with “derivative” nationalist ideas have played and continue to play important mediatory role in organizing these Orientalist-Eurocentric visions.

The chapter presents three sets of arguments. First it suggests that in order to understand postcolonialism it is imperative to lay out the organic links between Orientalism and Eurocentrism. Eurocentrism and its mirror Orientalism mediated to frame social science language in terms of the binaries of universal (the West) and particular (the East). The particular was represented in India through the discipline of anthropology. The latter studied “traditions” through the themes of religion, caste, and family and kinship. When sociology emerged as a discipline in India in the early twentieth century, it continued to use the language organized by anthropology to analyze the particular cultural traditions of the country. Second, I suggest that these binaries also framed nationalist thought and the latter mediated in framing the sociological ideas of G. S. Ghurye and D. P. Mukerji which were embedded in Eurocentric-Orientalist principles. Third, I analyze the ideas of the contemporary social theorist T. N. Madan to indicate how his perspective continues to derive its positions from Orientalist-Eurocentric positions and ignores an engagement with critics who have questioned Orientalist Eurocentrism. Disregarding these arguments implies the legitimation of the latter perspective derived from the disciplines of sociology/anthropology.

The chapter contends that a decolonized critique of colonial social science has existed in other regions of the world including India, and that this perspective needs to be retrieved by social theorists to reformulate the sociological discourse as a study of modern India. It also suggests that contemporary analysis of Eurocentrism needs to move out from within the circuits of knowledge defined by received colonial geopolitical enclaves in order to assess the way production, distribution, and consumption of Orientalist-Eurocentric perspectives have organized sociological traditions across the world including the Global South.

This paper discusses some aspects of the performing arts of the Tibetans and attempts to analyze how they have fared within the context of an extremely large and modernizing state, where since the late 1970s modernization has been accompanied by a contrary revival of traditions. It argues that performing arts traditions remain powerful among the Tibetans and takes issue with the frequently heard notion that Tibetan culture is being destroyed. It contends, however, that the acceleration of modernization in the coming decades could weaken the tradition in Tibetan culture by affecting its link with the society which feeds it. But what is likely to develop is a changed Tibetan culture, with more place given to those features we know as modernity. On the other hand, the traditions are most unlikely to die out in the foreseeable future. The topical focus of the article is on the performing arts, especially the related forms of drama, balladry and dance. The period of focus is that since the early 1980s, and especially the 1990s.

The purpose of the paper is to examine the conceptions of Chineseness and the perceptions of China in Ontario's High School History Curriculum from 1945 to the end of the 1980s.

The paper examines the syllabus and textbooks in the period that were taught in schools in Ontario. Curriculum guidelines and documents published by the Ontario Department (later Ministry) of Education were studied, as well as the Circular 14, which lists the approved textbooks from which the textbooks where chosen for this paper. The impact-response and tradition-modernity approaches to the study and writing of Chinese enabled the unpacking of the western-centric presuppositions in the textbooks.

From the onset, the Chinese history that was taught and presented was a western-centric one. The paper demonstrates that post Second World War Chinese history that was taught via the Ontario High School History Curriculum and textbooks reflected a view of Chineseness that regards the Chinese and the Chinese civilization was regarded as essentialized, backward and static vis-à-vis the modern West. Implicit in such a conception of Chineseness is that of western superiority over the Chinese civilization.

There have been few studies on how the history of Asia is represented in Canadian school history. Knowing how Chinese history is represented in Ontario High Schools is an interesting case study of how white settler societies viewed and understood China. This study also sheds light on the broader issue of the problematic at play when Asian history is taught and represented in other white settler societies like Australia, New Zealand and the USA.

This paper seeks to investigate the work performed by French Cour des comptes magistrates as part of performance audits. The research objective is to understand who the magistrates are, what they do, how they do what they do, how they perceive their role, what authority they feel they can claim, and how, through performance audits, they try to influence the way the organisations they visit are run.

In addition to 35 interviews conducted with Court magistrates (based on a semi-structured interview questionnaire) and non-participant observation, public documentation was analysed. To understand how magistrates perform their tasks at the Court, basic theories on influence processes and theories on decision making developed by Herbert A. Simon were applied.

After exploring the universe in which magistrates of the French Cour des comptes operate, it appears that their undertaking of performance audits has engendered a host of competing visions: the transition to modernity has to occur. The Court presents itself officially as a supreme audit institution but it acts as a grand corps de l ' État (senior branch of the Civil Service). Magistrates come to the Court of their own accord and make every effort to avoid being viewed as control professionals. The Court openly positions itself as a “judge of management”, wishing to impose its jurisdictional authority on activities that are essentially professional in character. A migration from traditional roles is observed: the role of the Court as a critic of the Administration has been sidelined. In addition, the magistrates claim to be judges when they are in the ambit of the Court, but shed this role for that of “catalysts of change” when they interact with representatives of the organisations audited.

The research is based on a detailed analysis of a specific context. This may limit the wider applicability of the findings. However, the data gathered from the French experience could be useful for other supreme audit institutions (SAIs) whose status is equivalent to that of the Court, or whose mandate has expanded in the past decade.

This study lifts the veil on the performance audit practice at one of the numerous supreme audit institutions. In addition, the French context has received scant attention from researchers.

This paper aims to challenge the assumption that brands of everyday products have only used lifestyle marketing in the past 30 years by conducting the first case study of the marketing practices of the Swedish toothpaste brand Stomatol (1910–1940). Through visual social semiotic analysis, it explores how the brand was a pioneer in lifestyle marketing, using discourses of modernity, beauty and the Swedish “way of life” to sell its toothpaste.

Two hundred Stomatol advertisements were collected from the Swedish Historical Newspaper Archive and analysed using visual social semiotics. The analysis considers how the idea of a cultural Swedishness centred around modernity and beauty developed between 1910 and 1940, and how both linguistic and semiotic resources were used to make these claims seem credible.

At a time when its main adversaries were capitalising upon science in their advertisements to construct authority and credibility, Stomatol instead targeted lifestyle. Modernity, beauty and the Swedish “way of life” were central themes of their marketing campaigns, yet the way these themes were articulated varied between 1910 and 1940 in accordance with changing popular discourse. This made Stomatol more competitive than other toothpaste brands because it was able to sell an experience rather than a product, turning it into Sweden’s most popular toothpaste.

This paper demonstrates the importance of case studies to challenge the assumption that toothpaste brands have only used lifestyle marketing in the past 30 years (a claim based on Anglocentrism). It also showcases the need to further investigate non-Anglo countries when conducting research into lifestyle marketing to build a more nuanced perspective on its origins and the supposed novelty of (largely) US practices. Thus, Stomatol makes an important case for Sweden as a trailblazer in lifestyle marketing.

This chapter explores theory and local context of socially constructed pandemic fears during COVID-19; how material and non-material fear objects are construed, interpreted and understood by communities, and how fears disrupt social norms and influence pandemic behavioural responses. We aimed to understand the lived experiences of pandemic-induced fears in socioculturally diverse communities in eastern Indonesia in the context of onto-epistemological disjunctures between biomedically derived public health interventions, local world views and causal-remedial explanations for the crisis. Ethnographic research conducted among several communities in East Nusa Tenggara province in Indonesia provided the data and analyses presented in this chapter, delineating the extent to which fear played a decisive role in both internal, felt experience and social relations. Results illustrate how fear emotions are constructed and acted upon during times of crisis, arising from misinformation, rumour, socioreligious influence, long-standing tradition and community understandings of modernity, power and biomedicine. The chapter outlines several sociological theories on fear and emotion and interrogates a post-pandemic future.