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This study employs Stein Rokkan's methodological approach to analyse state formation in the Greater Middle East. It develops a conceptual framework distinguishing colonial, populist and democratic pacts, suitable for analysis of state formation and nation-building through to the present period. The framework relies on historical institutionalism. The methodology, however, is Rokkan's. The initial conceptual analysis also specifies differences between European and the Middle Eastern state formation processes. It is followed by a brief and selective discussion of historical preconditions. Next, the method of plotting singular cases into conceptual-typological maps is applied to 20 cases in the Greater Middle East (including Afghanistan, Iran and Turkey). For reasons of space, the empirical analysis is limited to the colonial period (1870s to the end of World War 1). Three typologies are combined into one conceptual-typological map of this period. The vertical left-hand axis provides a composite typology that clarifies cultural-territorial preconditions. The horizontal axis specifies transformations of the region's agrarian class structures since the mid-19th century reforms. The right-hand vertical axis provides a four-layered typology of processes of external intervention. A final section presents selected comparative case reconstructions. To the authors' knowledge, this is the first time such a Rokkan-style conceptual-typological map has been constructed for a non-European region.

Development theory emerged as an important concern during the post‐World War II era. Though the 1950s witnessed the demise of colonialism, Western hegemony continued to exercise an overbearing influence not only on global economic and political affairs but also on ideas, theories and cultural patterns. Thus, the initial phase of development theory was dominated by a pronounced Eurocentric bias. Notwithstanding the fact that the Western model of development grew out of a specific historical and cultural experience, it came to be posited as a universal project. For over two decades it held sway over the fortunates of both the developed and the developing countries. However, from the 1970s onwards the magical aura surrounding the Western model began to wear off. The adverse consequences of the project of modernity and development in the technologically advanced countries of the West as well as in the Third World countries became too glaring to be covered up. The disenchantment with the Western model of development led to a search for alternative perspectives and strategies. Furthermore, the whole notion of development has come to be subjected to a thorough‐going critique.

After the September 11 event in the United States, some Muslim destinations faced a severe decline in tourist arrivals because of the so-called neighborhood effect. Concurrently, other destinations performed extremely well. This chapter addresses the question of how the emergence of inconsistent tourism patterns within the same region can be explained. The analysis demonstrates that whereas arrivals from the Western countries decreased, intraregional tourism boomed and Muslim tourists avoided traveling to the Western destinations. This regionalization of travel behavior is explained by the rise of confrontational geopolitical world pictures in the Western and the Muslim worlds. This has created a new two-sided neighborhood effect, which has stabilized destinations in the Muslim world with a strong intraregional orientation.

Peace is a very precious commodity. It is being concealed by a number of other goals. All the great living religions‐revealed or non‐revealed are strongly committed to peace. This is even more true for the three Abrahamic faiths‐Judaism, Christianity and finally Islam. Unfortunately, the history of world events during last few decades attests to the fact that there exist more suspicions, distrusts, enmity, hatred and anger among the believers belonging to these three faiths than the others. The reason being the primary goals pertaining to political, socio‐cultural and economic pursued by the Christian‐dominated West are predominated by the goal of supremacy and domination and not of coexistence and cooperation. In pursuing these goals the Christian including the Jewish dominated West are pursuing the philosophy of moneytheism, liberalism, modernism and secularism. The Muslims living either in their own lands or in the West being the victims of their own despotic and autocratic rulers and their Western sympathisers are forced to take recourse to equally unjust methods branded as terrorism. Having realised the need for peaceful coexistence, this paper advocates for a thorough transformation as far as the basic goals are concerned. In order to achieve this, the existing academic, cultural and religious institutions and media need to undergo transformation based on an acceptable moral education on behaviours, norms and practices.

Leadership theories that inform business education have largely been rooted in Western conceptions of leadership. The purpose of this paper is to report on research that seeks to uncover and reflect on how leadership wisdoms originating beyond the Western world can support the radical transformation of global business education toward a more responsible and sustainable template. It argues that indigenous and Eastern ideologies will be needed if we are to change educational mindsets and challenge the obsolete model of Western business school education.

In total, 45 in‐depth interviews with leaders from indigenous and non‐Western cultures were conducted in order to gain deep insights into how their leadership identities, values and behaviours have been shaped by their societies and the oral wisdoms in their cultures. The author also draws on interviews and observations of 26 executives participating in a class of the International Masters Programme in Practicing Management. The findings from each study were combined to propose how these might challenge and inform a future business school curricula that challenge its orthodoxy of “shareholder value above all else”.

The research identified a number of embedded leadership wisdoms currently overlooked in the current model of business education. Based within a deep‐rooted ethic of responsibility, conviction, stewardship and sustainability and reflecting a cosmopolitan mindset, the critical knowledge and values embedded in indigenous communities, transmitted orally across many generations, provides a challenge to Western business schools to embed the knowledge found within those societies and communities toward a more sustainable response to the crisis of our planet. Responsibility, humanity, benevolence, trusteeship, contribution, honesty and conviction are some of the core “wisdoms” uncovered in the research that can inform and frame a radical rethink of the norms of business school curricula.

The current model of business education preserves the status quo of twenty‐first century capitalism. As globalisation advances, leaders appear to be powerless to act against a dominant ideology that reveres shareholder value above all else. The research builds on De Woot's critique of the shareholder value paradigm to suggest that a new form of business education based on leadership wisdoms in indigenous and oral cultures, and ancient texts has much to contribute to radical mindset change in business education.

The globalization of the market economy and the technology revolution present multiple demands for education to meet the needs of the knowledge society. In this global context, work-based learning (WBL) has become increasingly valuable and critical for individuals and governments to enhance employability and to produce competitive workforces. Yet, the interdependence nature of globalization urges us to learn from each other the various theoretical and methodological approaches to WBL. Applying an appreciative inquiry, the purpose of this paper is to propose the transformation of current WBL practices by integrating or “meshing” Confucian Learning Model (CLM) into Western approaches for sustainable human development in this multi-cultural economic-driven global context.

This study is grounded in literature review and critical examination of profound pedagogical theories and practices from both Western and Eastern perspectives. Western education philosophies, learning theories, and models are critically examined and contrasted with CLM an important Eastern perspective in order to identify the major limitations of current WBL development. Appreciative inquiry and comparative view are applied as methods to highlight the significance of integrating or meshing CLM into the Western approaches to transform current WBL practices in this global context.

WBL has greatly benefited current workforce development worldwide, which is well documented in the literature. However, through futuristic and holistic human development perspectives, current WBL development is seen as moving toward pragmatism and utilitarianism due to overemphasizing the use of education for economic competition and for satisfying employers’ immediate work/job needs. Through an “appreciative eye” and comparative lens, this paper helps identify an urgent need to integrate or mesh CLM, an important Eastern perspective, into Western perspectives for enhanced theoretical foundations and more holistic and systemic practical approaches to transform current WBL practices for global sustainable human development.

This paper employs a unique method of “appreciative eye” and comparative lens through which scholars and practitioners may identify what is missing but needed in current WBL development in the global context. It is through this unique approach that this paper increases the reader’s awareness of the limitations of current WBL practices, guides them to envision how to fully prepare and release the potential of the twenty-first century workforce, and calls for integrating or “meshing” CLM into the various Western approaches for a more holistic perspective for the possible transformation of current WBL practices worldwide.