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Although few studies indicate that financial concerns matter to social entrepreneurs, the literature is unclear about the extent to which a financial motive affects the intention to start a new social enterprise. Moreover, prior research suggests that the intention to start a new enterprise heavily depends on the societal context in which the enterprise operates. Therefore, this study aims to examine the seminal model of social entrepreneurial intention (SEI) developed by Hockerts (2017) in a different social context; additionally, it proposes a new antecedent of SEI – perceived financial security.

This study used two different measurement scales and samples (n = 436 and 241) in a developing country to validate the model and propose a new antecedent, i.e. the perceived financial security, of SEI. Furthermore, the authors employed the partial least square-structural equation model to test the hypotheses.

The results demonstrate that social entrepreneurial self-efficacy, perceived social support and perceived financial security directly predict SEI; they further mediate the relationship between prior experience and SEI. Consequently, the model by Hockerts is extended.

This study established perceived financial security as a strong antecedent of SEI, thereby offering a novel insight that a social entrepreneur can be motivated by potential financial concerns.

This study aims to explore the influence of perceived hope, intrinsic spirituality and supervisor support on job involvement at the time of work from home during the COVID-19 pandemic.

The sample included 263 employees working from home (WFH) for the first time in their careers due to COVID-19. The authors applied structural equation model and multigroup analysis (MGA) in SmartPLS3 to examine the hypothesized relationships, and artificial neural network (ANN) analysis to determine the relative influence of the antecedents.

Results indicate that both personal (such as perceived hope and intrinsic spirituality) and job (supervisor support) resources determine job involvement during remote working, with a moderating impact of age on the relationship between intrinsic spirituality and job involvement. The ANN analysis shows that perceived hope is the most influential determinant of job involvement when employees work from home.

This study suggests that when employees work remotely, organizations can generate higher job involvement by conveying a higher perception of hope and spirituality and providing supervisor support through planned hope interventions, promoting prosocial behavior and making changes in leadership style (check on instead of check-in).

This study extends the job demands-resources (JD-R) model with new insights into the impact of personal and job resources on job involvement during the new normal remote working era.

Islam describes business as a legitimate means of halal income. However, little is known about what attracts people towards Islamic entrepreneurship or halalpreneurship. By applying the theory of planned behaviour, this study aims to contribute to this underexplored area by investigating the factors that affect Islamic entrepreneurial intention (IEI).

This study examined a mediation model using two country samples. First, the hypotheses were tested on a sample recruited from a high-income economy (i.e. Saudi Arabia) using structural equation modelling in AMOS V26. The authors then conducted a replication study to investigate the robustness of the findings using a sample recruited from a lower-middleincome economy (i.e. Bangladesh) and a different analysis technique, the PROCESS mediation model in SPSS V25.

The findings suggest that IEI depends on four antecedents, namely, attitude towards Islamic entrepreneurship, general entrepreneurial self-efficacy, Islamic entrepreneurial self-efficacy and perceived halal income. These antecedents also mediate the relationship between moral judgement and IEI.

This study offers an empirical framework that captures several perspectives on the formation of IEI. The findings contribute to entrepreneurial intention and motivation research by suggesting factors that motivate individuals to engage in Islamic entrepreneurship.

The findings imply that the framework of IEI can withstand diverse socioeconomic contexts. A novel perspective of this study is that Muslims who are motivated by perceived halal income show greater interest in becoming Islamic entrepreneurs.

While compassionate and morally motivated people are theorised to be more likely to engage in activities that contribute to the social good, the literature provides contradictory evidence regarding the role of empathy and moral obligation in building social entrepreneurial intention (SEI). This study aims to clarify how empathy and moral obligation influence SEI.

The authors used survey data (n = 307) from Bangladesh, a frontier economy, to test the hypothesised relationships between empathy, moral obligation and SEI by applying partial least square–structural equation modelling in Smart PLS 3. They then conducted a second study with a larger sample (n = 339) from Saudi Arabia, an emerging economy, to further investigate how the findings withstand in a different socio-economic context.

The findings contradicted extant conceptualisations and revealed that empathy and moral obligation influence SEI indirectly through other individual and contextual factors, such as social entrepreneurial self-efficacy and perceived social support. The findings indicate that a person with a feeling of compassion and moral responsibility to help others will not start a social venture unless they feel capable and supported to start and run the venture.

The study contributes to a contentious area of research in SEI by demonstrating the links between various individual-level (empathy, moral obligation and social entrepreneurial self-efficacy) and contextual-level (perceived social support) variables and their relationship with SEI.

This study aims to investigate the performance differences of Islamic and conventional banks in Pakistan by using financial ratios.

This study analyzed 5 Islamic and 19 conventional banks for the periods of 2007-2014. Two types of analyses were performed – sample t-test and logistic regression. Analysis was also performed on sub-sample considering crisis effects.

It was found that Islamic banks are relatively better in profitability, efficiency, risk and liquidity management, while conventional banks are superior in asset quality. Higher efficiency of Islamic banks contradicts with previous studies conducted in Pakistan. Probable reasons for this include phenomenal expansion of Islamic banking industry and its broad appeal to customers in Pakistan. Risk management practices of Islamic banks are superior to conventional banks, as Shariah rules restrict pure speculation in monetary terms. Better asset quality of conventional banks is attributed to their recognition and product diversity. During the crisis, Islamic banks were found less profitable than their counterparts.

This study suggests that high operational efficiency of Islamic banks should be converted into technical efficiency by improving human resource, introducing innovative market-oriented products and prudent resource allocations. As operational efficiency does not promise returns in long term, to sustain ongoing phenomenal growth of Islamic banking, management needs to gain customer trust.

This is an original research that compares performance differences across Islamic and conventional banks by using financial ratios.

Pakistan had never been a place of serious and nuanced debate and contestation of politics of postcolonial critique, that is, the continuity of economic, political, and cultural dependency of newly independent countries (NICs) on ex-colonizers as pointed out by neocolonialism, dependency theory, and postcolonial theory, respectively. Instead, Pakistan is presented by extant liberal academic literature as a “failed nation” and a state dominated by the military and plagued by religious extremism. As opposed to this, through the literary and activists writings of Aziz-ul-Haq, this chapter will try to illustrate how cultural contestation of the nation-building project postindependence from British rule was a lot more complex and interesting in Pakistan. This was so because the nation-building project of Pakistan was, on the one hand, an amalgamation of Indo-Persian, Arab, Indian, and Western colonial and civilizational influences and, on the other hand, entailed suppression of resilient local and national cultures of its constituent nationalities developed over centuries. This was later expressed in ethno-nationalist politics. However, when it came to the politics of the marginalized in the late 1960s, there were important political, theoretical, and literary insights which caused a change in the direction of political practice in Pakistan, which paralleled the politics expressed by writers like Fanon and early Subaltern Studies influenced by the Naxal Movement in India. The contestation and confusion arising from this dialectic also entered Pakistan's literary and cultural sphere. This chapter not only tries to give a different postcolonial critique of the failure of nation-building project in Pakistan but, though at a preliminary level, is an attempt to separate the original postcolonial theory in its radical tradition from contemporary postmodern/poststructuralist postcolonial theory marked with pessimism and resignation.