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This article analyzes the relationships between different conceptions of time, socioeconomic development and cultural values.

We focus on three major aspects of time, namely, 1) duration, 2) orientation and 3) tempo. Furthermore, we draw on modernization theory to distinguish between agrarian/traditional and industrial/modern societies and their respective cultural values.

Analyses indicate that agrarian/traditional societies with cultural values such as collectivism, survival, religiosity and hierarchical structures are marked by subjective/cyclical/inaccurate, past-oriented and slow-paced conceptions of time. In contrast, industrial/modern societies with cultural values such as individualism, self-expression, secularism and egalitarianism are marked by objective/linear/accurate, future-oriented and accelerated conceptions of time.

This paper introduces an original conceptualization of the three dimensions of time – duration, orientation and tempo – previously overlooked in the literature. Additionally, it provides an in-depth and comprehensive analysis of the relationships between time, culture and socioeconomic development.

This paper aims at from the perspective of the social exchange theory (SET) gaining an understanding of how promotion of halal concept in Sweden is perceived by Swedish hoteliers.

A mixed-methods approach has been used consisting of 62 completed surveys with closed-ended and open-ended questions, follow-up comments and five in-depth interviews with hoteliers in the mid-Sweden region. Content analysis has been employed.

Three categories of meanings are the main findings: general perception, safeguarding Swedish secular values and financially unjustifiable have been discovered. Most of the respondents have been sceptical towards halal and Muslim-friendly hotel concepts due to financial and cultural challenges these two concepts have for the Swedish tourism and hotel industries. Based on the SET, this entails more costs than benefits and is especially at odds with Swedish-rooted secular values.

This study provides practical implications and increased knowledge for tourism stakeholders including hotels in Sweden.

This is one of the very few studies on halal tourism in Scandinavia and the first Scandinavian study on hoteliers' attitudes towards halal tourism.

This study explores the relationship between economic freedom and gender ideologies on the allocation of women’s opportunity-to-necessity entrepreneurship across countries. Opportunity entrepreneurship is typically understood as one’s best option for work, whereas necessity entrepreneurship describes the choice as driven by no better option for work. Specifically, we examine how economic freedom (i.e. each country’s policies that facilitate voluntary exchange) and gender ideologies (i.e. each country’s propensity for gendered separate spheres) affect the distribution of women’s opportunity-to-necessity entrepreneurship across countries.

We construct our sample by matching data from the following country-level sources: the Global Entrepreneurship Monitor’s Adult Population Survey (APS), the Fraser Institute’s Economic Freedom Index (EFI), the European/World Value Survey’s Integrated Values Survey (IVS) gender equality index, and other covariates from the IVS, Varieties of Democracy (V-dem) World Bank (WB) databases. Our final sample consists of 729 observations from 109 countries between 2006 and 2018. Entrepreneurial activity motivations are measured by the ratio of the percentage of women’s opportunity-driven total nascent and early-stage entrepreneurship to the percentage of female necessity-driven total nascent and early-stage entrepreneurship at the country level. Due to a first-order autoregressive process and heteroskedastic cross-sectional dependence in our panel, we estimate a fixed-effect regression with robust standard errors clustered by country.

After controlling for multiple macro-level factors, we find two interesting findings. First, economic freedom positively affects the ratio of women’s opportunity-to-necessity entrepreneurship. We find that the size of government, sound money, and business and credit regulations play the most important role in shaping the distribution of contextual motivations over time and between countries. However, this effect appears to benefit efficiency and innovation economies more than factor economies in our sub-sample analysis. Second, gender ideologies of political equality positively affect the ratio of women’s opportunity-to-necessity entrepreneurship, and this effect is most pronounced for efficiency economies.

This study offers one critical contribution to the entrepreneurship literature by demonstrating how economic freedom and gender ideologies shape the distribution of contextual motivation for women’s entrepreneurship cross-culturally. We answer calls to better understand the variation within women’s entrepreneurship instead of comparing women’s and men’s entrepreneurial activity. As a result, our study sheds light on how structural aspects of societies shape the allocation of women’s entrepreneurial motivations through their institutional arrangements.

Consumers often prefer sustainable goods and services but fail to follow through with purchases that reflect these espoused values. The green intention–outcome gap is studied in many contexts but has yet to inform deathcare decisions. Industry reports suggest that most Americans prefer sustainable deathcare options, yet unsustainable corpse dispositions dominate the market. The purpose of this paper is to understand how history informs this phenonea.

This study looks to the past – using historical narrative analysis of deathcare trends and influential intermediaries – to understand the future of sustainable deathcare and the prospective role that marketers can play in bridging the gap between decedents’ preferences and survivors’ purchase outcomes.

Historical ritualization, medicalization and commercialization have resulted in the monopolization of traditional deathcare services. Mortuary professionals remain unresponsive to consumer preferences for sustainable alternatives.

Socioeconomic shocks can allow humanity to reflect and transition from consumerism to sustainability. COVID-19 has led to greater awareness of self-mortality, and death has become less taboo. The slow market penetration of sustainable deathcare services suggests a lack of communication between a decedent and their survivors. Marketing scholars need to help marketing practitioners bridge the preference-outcome gap.

To the best of the authors’ knowledge, this study is amongst the first to examine how history informs the sustainable action–outcome gap for deathcare preferences in a post-COVID environment and the role that marketers can play in perpetuating change.

The purpose of this study was to examine the internalization of group-level identities held by people who are on the sex offense registry and how these influence emotions and the willingness to accept treatment. The types and consequences of identities and stigmas are often examined at the individual level, but most people belong to groups that hold collective identities that can be detected in phrases such as “we, us, our,” etc.

Longitudinal data from 2008 to 2024 was used to examine registrant’s group identities. Interviews were conducted with 115 registrants and 40 of their family members, and narrative research analysis was used to assess how participants’ levels of liminality influence why some on the registry never come to see themselves as sex criminals.

Three group-level identities were found that corresponded with varying phases of liminality. The first group had a fixed mindset, no liminality and a strong sense of self. The second group of registrants had liminoid experiences, allowing them to change the way they saw themselves over time. This group had a growth mindset that believed change was attainable. The third group exhibited fixed mindset, as they either always saw themselves as sex criminals and required no transition or came to see themselves as sex offenders post-punishment.

To the best of the authors’ knowledge, there are no studies that have examined group-level identities among people convicted of sex crimes or what the consequences of group identities have on behavior.

This paper identifies the value of Indigenous processes in developing a reciprocal working relationship between a Pasifika grass roots community organisation, Pasifika Church and an Australian university. The focus is on the capacity of Indigenous methodologies to authentically attain equity, diversity and inclusion, during the development of stakeholder partnerships, particularly when there are power and resource imbalances between parties.

This paper is about the process of how Pasifika methodologies, namely talanoa, e-talanoa and teu le va, were used to create positive reciprocal relationships in a culturally grounded manner. The outcome was an agreement of the three stakeholders, the Pasifika Church, the Pasifika organisation and a tertiary institute to work together on a community educational and training project.

The agreement by all parties to adopt Indigenous methodologies from inception enabled the process to be community-led in a culturally safe manner. Critically, these cultural processes established a foundation of trust, expanding possibilities for shared work and projects. For migrant communities, the advocacy and employment of cultural methodologies can empower them through negotiations to maintain their sovereignty over their Indigenous knowledge and priorities. Similarly, it is important for universities and mainstream organisations not only to acknowledge power imbalances and to support community-led priorities but also to cede power around processes of negotiation and discussion.

This is an experience of four organisations working together. It is uncertain whether the same outcome could be attained with other organisations, personalities and cultural groups.

The same principles may be harnessed for other migrant communities, allowing for their cultural practices to inform the ways in which stakeholders work together as opposed to the often-dominant euro-centric practices of the West. It is a deliberate effort that privileges Indigenous ways of being, knowing and doing.

Migrant communities that perhaps may be subject to the more Western dominant environment are empowered to use their cultural frameworks to create an equal ground with government, tertiary and not-for-profit stakeholders.

This article is one of the first in Australia to document how talanoa, e-talanoa and teu le va were used to develop a working partnership in a culturally grounded manner to uphold the sovereignty of grassroots Indigenous organisations. This strengthens relationships between migrant communities and mainstream organisations. It outlines Pasifika protocols and successful use of equitable decision-making, led by a grassroots community organisation, a Pasifika Church, whilst liaising with a multi-campus university.