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This chapter reviews the factors determining the characteristics of the tourism sector of Turkmenistan. Particular attention is given to the adoption of Islam resulting from Arabic, Seljuk, and Sufic cultural influences. The resulting distinctive form of Islam, incorporating pre-Islamic traditions and beliefs together with the persistence of tribalism, Soviet and post-Soviet governance, and the sociopolitical and economic characteristics of contemporary Turkmen society are considered in order to underpin an analysis of its underdeveloped and little-known tourism industry. An outline of the results of a small-scale preliminary case study of tourists in one of Turkmenistan's World Heritage Sites is presented as an illustration of current tourism activity and the future opportunities in its development.

Research on institutional logics has missed the opportunity to understand how and why societies may fundamentally differ in their material and symbolic systems. In this chapter, the authors offer a qualitative examination of the implementation of infrastructure public–private partnership (PPP) projects in the Arab state of Qatar. The authors illustrate how the macrofoundations of Qatari society are rooted in the notion of tribe, an inter-institutional system under which the intertwined institutional orders of the state, the market, and the family have historically developed and operated. Their study sheds light on how these macrofoundations shape the processes and mechanisms that underpin the resistance to the introduction of innovative organizational forms. The chapter makes two contributions. First, it identifies how “foreign” organizational forms rooted in Western institutional orders trigger adverse reactions from societies characterized by different institutional orders. Second, it demonstrates the challenge of implementing PPPs in an institutional context that is unfavorable to them and where actors seek to preserve the supremacy of the extant inter-institutional system.

The Pashtun Jirga is a “tribal” conflict resolution method that has survived for centuries, with the Pashtuns, both in Afghanistan and Pakistan, still practicing it in rural communities. The chapter argues how the introduction and persistence of the Frontier Crimes Regulations, 1901, a colonial-era regulation, has undermined not only the traditional authority of the tribal elders but also diminished the importance of the Jirga. However, the tribal Pashtuns, through Jirga and Jirga-based Lashkars (tribal militias), have also occasionally supported the Pakistani military's actions against various militant groups operating in the Pashtun tribal areas, formerly known as the Federally Administered Tribal Areas. The chapter argues why, even with its positives, the Jirga still possess various loopholes that result in various gender rights violations in the Pashtun society. Finally, the chapter also discusses how recent developments in the Pashtun tribal areas, leading to their merger with the Khyber Pakhtunkhwa Province, along with the introduction of the country's judiciary present a challenge for the survival of the Jirga as a conflict resolution tool in the tribal areas. Moreover, the chapter also argues why the young Pashtuns from the tribal region are against the male-dominated nature of Jirga and want it to be replaced with modern judicial structures, presenting a challenge to the survival of Jirga in Pakistan.

The Federal Government of Pakistan has been interrogated by the tribal communities of the country regarding socio-economic inclusiveness. The Islamic Republic of Pakistan has a large number of ethnic groups, and most of them are economically vulnerable and societally excluded due to partial governmental policy and societal construction. Most of the tribal groups are concentrated in Baluchistan, North-Western Frontier province and the Federally Administered Tribal Areas (FATA). Due to the lopsided developmental policy and existence of the feudal system, the wealth and lands are concentrated in a handful number of rural elites. The tribal communities are not only socio-economically backward but also trapped by terrorism. Due to financial crisis and large-scale unemployment, tribal youths have been involved with various radical forces and criminal activities. The secessionist movement of the Baloch people has a long history of deprivation. This chapter intends to investigate the socio-economic challenges of the tribal people of Pakistan and the reluctant outlook of the federal government. It will also delineate how the tribal youths are being attached to terrorist groups due to unemployment and how this is more dangerous to the security of Pakistan. This chapter is based on the content analysis method. The basic argument of this chapter is that socio-economic inclusiveness is required in a multi-ethnic country to ensure social harmony, national integration and national security.

Purpose − In the 1990s, the New Zealand government began returning land and other natural resources to Maori ownership in compensation for their dispossession in the nineteenth century. This chapter examines the impact of the settlement of the Waikato-Tainui claim on the socioeconomic development of the tribe since the compensation agreement was signed in 1995.Design/methodology/approach − The ethnographic analysis is focused on the tribal debate that seeks to balance the corporate demand to maximize profits of commercial investments and the increasing demand of tribal beneficiaries for social services. This debate is situated within the broader discussion about the balance between ownership and (re)distribution, and between historical justice and social justice.Findings − The analysis demonstrates that the restoration of land to Maori ownership does not automatically result in an improvement of socioeconomic conditions for most Maori. Instead, it seems to facilitate a gradual transformation of tribal hierarchies into class distinctions.Research limitations/implications − Further research is required as this chapter shows that the settlement of Maori grievances does not immediately resolve all socioeconomic problems as was originally expected.Practical implications − The settlement of colonial grievances is inherently complex since each solution seems to create new problems, also because the sociopolitical organization of indigenous societies has changed fundamentally since the beginning of colonization.Social implications − It will be necessary to continue to negotiate historical and social justice in postcolonial societies.Originality/value − Ownership of natural resources does not automatically entail socioeconomic developments or improvements. Additional policy strategies are required to obtain the socioeconomic outcomes that people desire from their engagements with capitalism.

In 1992, women presidents led 10 of 28 (36%) AIHEC member colleges (Ambler, 1992). In the intervening years, that number has grown; currently, 16 (48%) of the 33 American Higher Education Consortium regular member universities and colleges are led by women (AIHEC, 2010). Leadership in indigenous education is congruent with the role of woman as caregiver and nurturer, and barriers that prevent women from assuming leadership positions do not seem to be as prevalent in tribal institutions as in mainstream institutions. Tribal college leadership demonstrates commitment to the values of open access, diversity, and inclusiveness.

Tribal colleges have a common mission of restoring and preserving tribal culture and language; culture defines the purpose, process, and product. Tribal critical race theory (TribalCrit) may provide a foundation for understanding leadership because it “emphasizes the importance of tribal philosophies, beliefs, customs, traditions, and visions for the future” (Brayboy, 2005, p. 437). This chapter provides a perspective of the role of women in American Indian tribal college leadership, and begins with foundational information on tribal colleges and AIHEC as well as a brief review of leadership theory. TribalCrit frames indigenous education and tribal college leadership; storytelling provides the vehicle to relay precepts of indigenous leadership through the female voices of four tribal college leaders.

In India and Pakistan, issues of ethnicity, faith, language, Indigenous knowledge, and rights have had severe ramifications for the two countries' constitutional, educational, and political development. The idea to safeguard the interests of Indigenous and ethnic minorities has always been contentious in these countries. Furthermore, ethnic and Indigenous orientations have been camouflaged by these two states' facades of nationalism. Although the ideology of nationalism is defined as a feeling of belonging among the individuals of a nation and is based on religion, language, ethnic origins, and practices, the governments of both countries have made several attempts to change the concept of nationalism, using communalism as a tool to segregate people based on identity and question their loyalties. Postmodern and post-Marxist theorists have emphasized the need for plurality, identity, and heterogeneity in the political and educational discourse. It resulted in globalization, leading to the homogenization of cultural identities at both national and subnational levels.

The notion that a clash exists between the stability of the state and recognition of multiple cultural identities has had a drastic influence on the educational and political discourse within these two countries, as already the Subcontinent has been disintegrated into different nation-states.

The effectiveness of educational leadership varies considerably from one culture to another and by region of the world. Cultural differences and how they may be negotiated, to a large extent, determines the level of effectiveness of educational leaders (Nahavandi, 2009). Although many theoretical descriptions proffer ideal cases of “best practice” instructional leadership, what is manifested by the behavior of leaders is what really counts.